Ruku 227 ع
Section 227 of 556 • 9 Verses
قَدْ مَكَرَ ٱلَّذِينَ مِن قَبْلِهِمْ فَأَتَى ٱللَّهُ بُنْيَٰنَهُم مِّنَ ٱلْقَوَاعِدِ فَخَرَّ عَلَيْهِمُ ٱلسَّقْفُ مِن فَوْقِهِمْ وَأَتَىٰهُمُ ٱلْعَذَابُ مِنْ حَيْثُ لَا يَشْعُرُونَ
39:26; 59:3.
39:26; 59:3.
It was no ordinary destruction which overtook the opponents of past Prophets. They were destroyed root and branch. The very foundations of the edifices they had erected and the walls and the roofs thereof tumbled down upon them, that is to say, neither the leaders nor their followers were spared.
39:26; 59:3.
Commentary:
The verse purports to say that it was nothing new on the part of the leaders of disbelief in the time of the Holy Prophet to deceive their followers and thus to keep them ignorant of the true teachings of Islam. The same device was adopted by the opponents of former Prophets. But their machinations were never attended with success; rather they recoiled upon their authors.
The verse also implies an effective retort to the opponents of the Holy Prophet. They say that he merely repeats what was said by other Prophets before him. To this objection the verse retorts that the Holy Prophet’s disbelievers, too, are only copying and imitating what was said and done by the opponents of previous Prophets. Only they have chosen the wrong side, and have imitated the party which met its ruin.
It was not an ordinary ruin which overtook the opponents of past Prophets. They were destroyed root and branch. The very foundations of the edifices they had erected and the walls and the roofs thereof tumbled down upon them, that is to say, neither the leaders nor their followers escaped. So the leaders of disbelief are warned that they should not be proud of their following, because when the time came for Divine punishment, all their power and influence would be of no avail to them and their whole organization with all its firmly founded institutions would fall to pieces. So it actually came to pass on the Fall of Mecca.
The verse also adds that Divine destruction always comes in forms and from quarters most unexpected. The expression "coming of God" means the coming of Divine punishment. See also 13:42.
e
39:26; 59:3.
b
39:26; 59:3.
1828
Commentary:
The verse purports to say that it was nothing new on the part of the leaders of disbelief in the time of the Holy Prophet to deceive their followers and thus to keep them ignorant of the true teachings of Islam. The same device was adopted by the opponents of former Prophets. But their machinations were never attended with success; rather they recoiled upon their authors.
The verse also implies an effective retort to the opponents of the Holy Prophet. They say that he merely repeats what was said by other Prophets before him. To this objection the verse retorts that the Holy Prophet’s disbelievers, too, are only copying and imitating what was said and done by the opponents of previous Prophets. Only they have chosen the wrong side, and have imitated the party which met its ruin.
It was not an ordinary ruin which overtook the opponents of past Prophets. They were destroyed root and branch. The very foundations of the edifices they had erected and the walls and the roofs thereof tumbled down upon them, that is to say, neither the leaders nor their followers escaped. So the leaders of disbelief are warned that they should not be proud of their following, because when the time came for Divine punishment, all their power and influence would be of no avail to them and their whole organization with all its firmly founded institutions would fall to pieces. So it actually came to pass on the Fall of Mecca.
The verse also adds that Divine destruction always comes in forms and from quarters most unexpected. The expression "coming of God" means the coming of Divine punishment. See also 13:42.
a
39:26; 59:3.
1540
It was no ordinary destruction which overtook the opponents of past Prophets. They were destroyed root and branch. The very foundations of the edifices they had erected and the walls and the roofs thereof tumbled down upon them, that is to say, neither the leaders nor their followers were spared.
ثُمَّ يَوْمَ ٱلْقِيَٰمَةِ يُخْزِيهِمْ وَيَقُولُ أَيْنَ شُرَكَآءِىَ ٱلَّذِينَ كُنتُمْ تُشَٰٓقُّونَ فِيهِمْ ۚ قَالَ ٱلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ إِنَّ ٱلْخِزْىَ ٱلْيَوْمَ وَٱلسُّوٓءَ عَلَى ٱلْكَٰفِرِينَ
28:63, 75.
28:63, 75.
28:63, 75.
Commentary:
Sometimes man suffers material loss or a calamity afflicts him but that loss or calamity does not bring disgrace or humiliation to him. At another time he suffers disgrace and humiliation but no loss. The verse means to say that when punishment overtakes the opponents of the Holy Prophet they would suffer both disgrace and the loss of their material possessions.
a
28:63, 75.
a
28:63, 75.
1829
Commentary:
Sometimes man suffers material loss or a calamity afflicts him but that loss or calamity does not bring disgrace or humiliation to him. At another time he suffers disgrace and humiliation but no loss. The verse means to say that when punishment overtakes the opponents of the Holy Prophet they would suffer both disgrace and the loss of their material possessions.
b
28:63, 75.
ٱلَّذِينَ تَتَوَفَّىٰهُمُ ٱلْمَلَٰٓئِكَةُ ظَالِمِىٓ أَنفُسِهِمْ ۖ فَأَلْقَوُا۟ ٱلسَّلَمَ مَا كُنَّا نَعْمَلُ مِن سُوٓءٍۭ ۚ بَلَىٰٓ إِنَّ ٱللَّهَ عَلِيمٌۢ بِمَا كُنتُمْ تَعْمَلُونَ
4:98; 8:51; 47:28.
16:88.
The disbelievers would protest that what they did was actuated by good intentions and pure motives and that they worshipped their false gods only as an aid to concentration on Divine attributes. The verse gives the lie to this sense of injured innocence of disbelievers.
4:98; 8:51; 47:28.
16:88.
Commentary:
The verse speaks of those disbelievers who spend their whole life in disbelief and opposition to the truth. By doing so they only harm themselves while all the time labouring under the misconception that they are injuring the cause of the Divine Messenger.
The words, We used not to do any evil, mean that disbelievers would not deny having worshipped the false gods because that would be too patent a fact to be denied but would deny only the baseness of their motives and would protest that what they did was actuated by good intentions and pure motives and that they worshipped their false gods as an aid to concentration on Divine attributes. The present verse gives the lie to this sense of injured innocence of disbelievers by saying that this exactly is the plea which is always advanced by idolaters when they find their position indefensible.
The words may also be understood to mean that disbelievers would say that they had tried their best to find out the truth and what they did they did under the impression that it was the right course to adopt.
The words, Allah knows well what you used to do, mean that the plea put forward by disbelievers is false and that if they had been really actuated by right motives, they would surely have been guided to the right path in accordance with God’s promise contained in the words, And as for those who strive in Our cause, We will surely guide them in Our ways (29:70). So their plea of good intentions could not save them from Divine punishment.
b
4:98; 8:51; 47:28.
c
16:88.
a
4:98; 8:51; 47:28.
b
16:88.
1830
Commentary:
The verse speaks of those disbelievers who spend their whole life in disbelief and opposition to the truth. By doing so they only harm themselves while all the time labouring under the misconception that they are injuring the cause of the Divine Messenger.
The words, We used not to do any evil, mean that disbelievers would not deny having worshipped the false gods because that would be too patent a fact to be denied but would deny only the baseness of their motives and would protest that what they did was actuated by good intentions and pure motives and that they worshipped their false gods as an aid to concentration on Divine attributes. The present verse gives the lie to this sense of injured innocence of disbelievers by saying that this exactly is the plea which is always advanced by idolaters when they find their position indefensible.
The words may also be understood to mean that disbelievers would say that they had tried their best to find out the truth and what they did they did under the impression that it was the right course to adopt.
The words, Allah knows well what you used to do, mean that the plea put forward by disbelievers is false and that if they had been really actuated by right motives, they would surely have been guided to the right path in accordance with God’s promise contained in the words, And as for those who strive in Our cause, We will surely guide them in Our ways (29:70). So their plea of good intentions could not save them from Divine punishment.
c
4:98; 8:51; 47:28.
d
16:88.
1541
The disbelievers would protest that what they did was actuated by good intentions and pure motives and that they worshipped their false gods only as an aid to concentration on Divine attributes. The verse gives the lie to this sense of injured innocence of disbelievers.
فَٱدْخُلُوٓا۟ أَبْوَٰبَ جَهَنَّمَ خَٰلِدِينَ فِيهَا ۖ فَلَبِئْسَ مَثْوَى ٱلْمُتَكَبِّرِينَ
39:73; 40:77.
39:73; 40:77.
39:73; 40:77.
Commentary:
The verse means to say that those proud people who know and understand truth but who on account of perverseness or pride do not submit to Divine Messengers and accept their message will receive a heavier punishment than those who err through carelessness or ignorance.
d
39:73; 40:77.
c
39:73; 40:77.
1831
Commentary:
The verse means to say that those proud people who know and understand truth but who on account of perverseness or pride do not submit to Divine Messengers and accept their message will receive a heavier punishment than those who err through carelessness or ignorance.
a
39:73; 40:77.
۞ وَقِيلَ لِلَّذِينَ ٱتَّقَوْا۟ مَاذَآ أَنزَلَ رَبُّكُمْ ۚ قَالُوا۟ خَيْرًا ۗ لِّلَّذِينَ أَحْسَنُوا۟ فِى هَٰذِهِ ٱلدُّنْيَا حَسَنَةٌ ۚ وَلَدَارُ ٱلْءَاخِرَةِ خَيْرٌ ۚ وَلَنِعْمَ دَارُ ٱلْمُتَّقِينَ
39:11.
6:33; 12:110.
Commentary:
V. 25 above stated what disbelievers thought of the revelation sent down to the Holy Prophet. The present verse gives the opinion of the Faithful regarding the Quran in the words, They say, 'The best'. It must be remembered that the Faithful gave this testimony in favour of the Quran at Mecca where they were being bitterly persecuted for believing in it. A testimony given under such circumstances is entitled to the greatest possible respect. The Faithful were asked what they had found in the Book worth believing for which they were undergoing so much persecution, and the reply they invariably gave was that they had found it to be the Ideal Book, i.e. all that was essential for a perfect code of laws to contain was found in it or that this Book exceeded all their expectations.
The words, For those who do good, signify that a change in one’s attitude and outlook brings about a corresponding change in one’s deeds and actions. Disbelievers looked upon the Quran as a mere collection of tales, therefore they disregarded its warnings and consequently became deprived of all good. But believers looked upon it as خیر viz. the Ideal Book, so they acted upon it and thus reaped a good reward in this world and خیر i.e. the ideal reward, in the life to come.
e
39:11.
f
6:33; 12:110.
a
39:11.
b
6:33; 12:110.
1832
Commentary:
V. 25 above stated what disbelievers thought of the revelation sent down to the Holy Prophet. The present verse gives the opinion of the Faithful regarding the Quran in the words, They say, 'The best'. It must be remembered that the Faithful gave this testimony in favour of the Quran at Mecca where they were being bitterly persecuted for believing in it. A testimony given under such circumstances is entitled to the greatest possible respect. The Faithful were asked what they had found in the Book worth believing for which they were undergoing so much persecution, and the reply they invariably gave was that they had found it to be the Ideal Book, i.e. all that was essential for a perfect code of laws to contain was found in it or that this Book exceeded all their expectations.
The words, For those who do good, signify that a change in one’s attitude and outlook brings about a corresponding change in one’s deeds and actions. Disbelievers looked upon the Quran as a mere collection of tales, therefore they disregarded its warnings and consequently became deprived of all good. But believers looked upon it as خیر viz. the Ideal Book, so they acted upon it and thus reaped a good reward in this world and خیر i.e. the ideal reward, in the life to come.
b
39:11.
c
6:33; 12:110
جَنَّٰتُ عَدْنٍ يَدْخُلُونَهَا تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ ۖ لَهُمْ فِيهَا مَا يَشَآءُونَ ۚ كَذَٰلِكَ يَجْزِى ٱللَّهُ ٱلْمُتَّقِينَ
9:72; 13:24; 35:34; 61:13; 98:9.
The desires of the righteous will become identified with God’s Will, so they will desire only those things which it will be the Will of God to give them.
9:72; 13:24; 35:34; 61:13; 98:9.
Commentary:
The words جنات عدن (Gardens of eternity) signify that the abode of the righteous will beخیر i.e. ideal and perfect. It will necessarily be everlasting, for it is only the defective things that perish. For the meaning of جنات عدن see 9:72.
The clause, through them flow streams, should not be understood to mean that streams will flow through those gardens, for the mere flowing of streams might sometime prove a source of trouble. What is meant here is that the streams will be under the complete control of the Faithful.
The words, they will have therein what they wish for, mean that (1) they will be masters of those gardens and will enjoy perfect freedom and there will be none to rule over them; (2) they will be given whatever they may desire; i.e. their desires will become identified with God’s will, so they will desire only those things which it will be the will of God to give to them.
g
9:72; 13:24; 35:34; 61:13; 98:9.
674
敬畏者所想望的将与安拉的意愿相一致。因此他们只想望那些安拉愿意给予他们的东西。
c
9:72; 13:24; 35:34; 61:13; 98:9.
1833
Commentary:
The words جنات عدن (Gardens of eternity) signify that the abode of the righteous will beخیر i.e. ideal and perfect. It will necessarily be everlasting, for it is only the defective things that perish. For the meaning of جنات عدن see 9:72.
The clause, through them flow streams, should not be understood to mean that streams will flow through those gardens, for the mere flowing of streams might sometime prove a source of trouble. What is meant here is that the streams will be under the complete control of the Faithful.
The words, they will have therein what they wish for, mean that (1) they will be masters of those gardens and will enjoy perfect freedom and there will be none to rule over them; (2) they will be given whatever they may desire; i.e. their desires will become identified with God’s will, so they will desire only those things which it will be the will of God to give to them.
d
9:72; 13:24; 35:34; 61:13; 98:9.
1542
The desires of the righteous will become identified with God’s Will, so they will desire only those things which it will be the Will of God to give them.
ٱلَّذِينَ تَتَوَفَّىٰهُمُ ٱلْمَلَٰٓئِكَةُ طَيِّبِينَ ۙ يَقُولُونَ سَلَٰمٌ عَلَيْكُمُ ٱدْخُلُوا۟ ٱلْجَنَّةَ بِمَا كُنتُمْ تَعْمَلُونَ
10:11; 13:25; 36:59; 39:74.
10:11; 13:25; 36:59; 39:74.
10:11; 13:25; 36:59; 39:74.
Commentary:
It may be noted here that whereas, as mentioned in verse 29, disbelievers will be the first to make overtures of submission at the appearance of the angels of death, in the case of the righteous it is the angels themselves who will receive them with the salutation of peace.
a
10:11; 13:25; 36:59; 39:74.
a
10:11; 13:25; 36:59; 39:74.
1834
Commentary:
It may be noted here that whereas, as mentioned in verse 29, disbelievers will be the first to make overtures of submission at the appearance of the angels of death, in the case of the righteous it is the angels themselves who will receive them with the salutation of peace.
e
10:11; 13:25; 36:59; 39:74.
هَلْ يَنظُرُونَ إِلَّآ أَن تَأْتِيَهُمُ ٱلْمَلَٰٓئِكَةُ أَوْ يَأْتِىَ أَمْرُ رَبِّكَ ۚ كَذَٰلِكَ فَعَلَ ٱلَّذِينَ مِن قَبْلِهِمْ ۚ وَمَا ظَلَمَهُمُ ٱللَّهُ وَلَٰكِن كَانُوٓا۟ أَنفُسَهُمْ يَظْلِمُونَ
9:70; 16:119; 29:41; 30:10.
2:211; 6:159; 7:54.
'The coming of angels' signifies the destruction of individual disbelievers, and 'the coming of God or of His decree' signifies their national ruin.
2:211; 6:159; 7:54.
9:70; 16:119; 29:41; 30:10.
Commentary:
The expressions, "the coming of angels" and "the coming of God", when used with reference to disbelievers, always denote the coming of Divine punishment. By "the coming of angels" is meant the destruction of individual disbelievers, and by "the coming of God" their national ruin. The expression, the decree of thy Lord should come to pass, refers to the latter kind of punishment. See also 2:211.
b
2:211; 6:159; 7:54.
c
9:70; 16:119; 29:41; 30:10.
675
“天使们降临” 意味着不信者的个人死亡, 而 “养主或他的命令下降”, 则意味着他们的民族的死亡。
b
2:211; 6:159; 7:54.
c
9:70; 16:119; 29:41; 30:10.
1835
Commentary:
The expressions, "the coming of angels" and "the coming of God", when used with reference to disbelievers, always denote the coming of Divine punishment. By "the coming of angels" is meant the destruction of individual disbelievers, and by "the coming of God" their national ruin. The expression, the decree of thy Lord should come to pass, refers to the latter kind of punishment. See also 2:211.
a
9:70; 16:119; 29:41; 30:10.
f
2:211; 6:159; 7:54.
1543
'The coming of angels' signifies the destruction of individual disbelievers, and 'the coming of God or of His decree' signifies their national ruin.
فَأَصَابَهُمْ سَيِّـَٔاتُ مَا عَمِلُوا۟ وَحَاقَ بِهِم مَّا كَانُوا۟ بِهِۦ يَسْتَهْزِءُونَ
6:11; 21:42; 39:49; 45:34.
Commentary:
The words, So the evil result of what they did befell them, point to the great truth that the punishment of an evil deed is no extraneous thing, but is the natural consequence of the deed itself and is also proportionate to it. The expression, and that which they used to mock at encompassed them, means that disbelievers themselves become the object of the charges of which they accuse the Prophets and their followers.
d
6:11; 21:42; 39:49; 45:34.
676
邪恶的行为的惩罚, 不是件外来的事情, 而是 (邪恶) 行为本身自然的后果, 并且惩罚与恶行相当。
a
6:11; 21:42; 39:49; 45:34.
1836
Commentary:
The words, So the evil result of what they did befell them, point to the great truth that the punishment of an evil deed is no extraneous thing, but is the natural consequence of the deed itself and is also proportionate to it. The expression, and that which they used to mock at encompassed them, means that disbelievers themselves become the object of the charges of which they accuse the Prophets and their followers.
b
6:11; 21:42; 39:49; 45:34.
1544
The punishment of an evil deed is not an extraneous thing, but is the natural consequence of the deed itself and is also proportionate to it.