Ruku 268 ع
Section 268 of 556 • 17 Verses
وَيَقُولُ ٱلْإِنسَٰنُ أَءِذَا مَا مِتُّ لَسَوْفَ أُخْرَجُ حَيًّا
23:38; 36:79.
23:38; 36:79.
Al-Insan (man) does not here mean man in general but a particular class of men, viz. those unfortunate disbelievers who doubt the existence of the Life after death. In fact, there are very few people in the world who totally deny the existence of the Hereafter. It is not by words of mouth but by their actual actions and deeds—their entire engrossment in material pursuits—that they express their doubt or denial of the Life beyond the grave.
23:38; 36:79.
Commentary:
الانسان (man) does not here mean man in general but a particular class of men, viz. those who doubt the existence of the life after death. In fact, there are very few people in the world who totally deny the existence of the Hereafter. It is not by their words of mouth but by their actual actions and deeds—their entire engrossment in material pursuits, that they express their doubt or denial of the life beyond the grave. The interrogative form of the words used in the verse shows that such people suffer merely from a lack of certainty with regard to life after death and not that they totally deny it. As the Surah deals with Christian dogmas and doctrines, so the present and the following several verses deal also with the doubts of Christians about life after death.
b
23:38; 36:79.
b
23:38; 36:79.
2207
Commentary:
الانسان (man) does not here mean man in general but a particular class of men, viz. those who doubt the existence of the life after death. In fact, there are very few people in the world who totally deny the existence of the Hereafter. It is not by their words of mouth but by their actual actions and deeds—their entire engrossment in material pursuits, that they express their doubt or denial of the life beyond the grave. The interrogative form of the words used in the verse shows that such people suffer merely from a lack of certainty with regard to life after death and not that they totally deny it. As the Surah deals with Christian dogmas and doctrines, so the present and the following several verses deal also with the doubts of Christians about life after death.
a
23:38; 36:79.
1788
Al-Insan (man) does not here mean man in general but a particular class of men, viz. those unfortunate disbelievers who doubt the existence of the Life after death. In fact, there are very few people in the world who totally deny the existence of the Hereafter. It is not by words of mouth but by their actual actions and deeds—their entire engrossment in material pursuits—that they express their doubt or denial of the Life beyond the grave.
أَوَلَا يَذْكُرُ ٱلْإِنسَٰنُ أَنَّا خَلَقْنَٰهُ مِن قَبْلُ وَلَمْ يَكُ شَيْـًٔا
19:10; 76:2.
c
19:10; 76:2.
a
19:10; 76:2.
2208
Commentary:
The word شیئاً here signifies شیئاً مذکوراً i.e. anything worth mentioning or having any significance or importance. This meaning is supported by 76:2.
b
19:10; 76:2.
1789
Anything worth mentioning or having any significance or importance. This meaning is supported by 76:2.
فَوَرَبِّكَ لَنَحْشُرَنَّهُمْ وَٱلشَّيَٰطِينَ ثُمَّ لَنُحْضِرَنَّهُمْ حَوْلَ جَهَنَّمَ جِثِيًّا
10:29; 17:98; 34:41.
یعنی عاجزانہ دعائیں کر رہے ہوں گے۔
10:29; 17:98; 34:41.
In Hebrew, Jahannam is used as Gehenna which in Aramaic originally was 'Hinnom,' but later on came to be changed into "Ge-Hinnom" (Enc. Bib.) which means, 'The valley of death or destruction.' The word may also have been a combination of Jahana which means, he went near, and Jahuma which means, his face became contracted. So Jahannam may also mean a thing or place which a person at first likes but when he goes near it, he comes to dislike it and contracts his face to show his dislike for it. Thus the very construction of the word explains the nature and character of Hell.
10:29; 17:98; 34:41.
Important Words:
جھنم (Hell). Commentators of the Quran generally agree that in Arabic this word has no root and is used as a proper name for the place of punishment reserved for the evildoers in the next world. Non-Arabic lexicographers, however, are of the opinion that it is an Aramaic word and is used for the place of punishment after death. In Hebrew it is used as Gehenna which in Aramaic originally was 'Hinnom' but later on came to be changed into "Ge-Hinnom" (Enc. Bib.) which means, "the valley of death or destruction." The word "Ge-Hinnom" also seems to have been a distorted form of the Arabic words ذو and ھنم, the latter word meaning 'a leopard'; and so ذو ھنم means a place where leopards live. Thus "Ge-Hinnom" which in Aramaic means the valley of death and destruction was originally ذو ھنم. The non-Arabs generally change the letter ذinto ج; so ذو ھنم became converted into the Aramaic 'Ge-Hinnom' and the Arabs borrowed it from the non-Arabs and turned it into جھنم. The word may also have been a combination of جھن which means, he went near, and جھمwhich means, he became contracted in the face. So جھنم may mean a thing or place which a person at first likes but when he goes near it he comes to dislike it and contracts his face to show his dislike for it. Thus the very construction of the word جھنم explains its nature and character, i.e. at first a person commits hellish deeds, thinking them to be good but when as a result of those deeds he approaches near Hell, he dislikes it and contracts his face to show his dislike. See also 2:207.
The word الشیاطین (Satans) applies to those philosophers and exponents of a materialistic concept of life who engender in the minds of disbelievers doubts regarding life after death.
d
10:29; 17:98; 34:41.
1
یعنی عاجزانہ دعائیں کر رہے ہوں گے۔
b
10:29; 17:98; 34:41.
2209
Important Words:
جھنم (Hell). Commentators of the Quran generally agree that in Arabic this word has no root and is used as a proper name for the place of punishment reserved for the evildoers in the next world. Non-Arabic lexicographers, however, are of the opinion that it is an Aramaic word and is used for the place of punishment after death. In Hebrew it is used as Gehenna which in Aramaic originally was 'Hinnom' but later on came to be changed into "Ge-Hinnom" (Enc. Bib.) which means, "the valley of death or destruction." The word "Ge-Hinnom" also seems to have been a distorted form of the Arabic words ذو and ھنم, the latter word meaning 'a leopard'; and so ذو ھنم means a place where leopards live. Thus "Ge-Hinnom" which in Aramaic means the valley of death and destruction was originally ذو ھنم. The non-Arabs generally change the letter ذinto ج; so ذو ھنم became converted into the Aramaic 'Ge-Hinnom' and the Arabs borrowed it from the non-Arabs and turned it into جھنم. The word may also have been a combination of جھن which means, he went near, and جھمwhich means, he became contracted in the face. So جھنم may mean a thing or place which a person at first likes but when he goes near it he comes to dislike it and contracts his face to show his dislike for it. Thus the very construction of the word جھنم explains its nature and character, i.e. at first a person commits hellish deeds, thinking them to be good but when as a result of those deeds he approaches near Hell, he dislikes it and contracts his face to show his dislike. See also 2:207.
The word الشیاطین (Satans) applies to those philosophers and exponents of a materialistic concept of life who engender in the minds of disbelievers doubts regarding life after death.
c
10:29; 17:98; 34:41.
1790
In Hebrew, Jahannam is used as Gehenna which in Aramaic originally was 'Hinnom,' but later on came to be changed into "Ge-Hinnom" (Enc. Bib.) which means, 'The valley of death or destruction.' The word may also have been a combination of Jahana which means, he went near, and Jahuma which means, his face became contracted. So Jahannam may also mean a thing or place which a person at first likes but when he goes near it, he comes to dislike it and contracts his face to show his dislike for it. Thus the very construction of the word explains the nature and character of Hell.
ثُمَّ لَنَنزِعَنَّ مِن كُلِّ شِيعَةٍ أَيُّهُمْ أَشَدُّ عَلَى ٱلرَّحْمَٰنِ عِتِيًّا
Thumma meaning, then, i.e. afterwards, is a particle or conjunction denoting order and delay. Sometimes it is used to denote the order of enunciation, not the virtual order. It also has the meaning of 'and' and 'so' (Lane).
Important Words:
ثم meaning then, i.e. afterward or afterwards, is a particle or conjunction denoting order and delay. Sometimes it is used to denote the order of enunciation, not the virtual order. It also has the meaning of و (and) and ف (so) (Lane).
In the present verse ثم shows order i.e. this thing will happen after the thing that has been mentioned before. Some commentators of the Quran think that this verse can be explained by reading it as: ثم لننزعن من کل شیعة الذین یقال فیھم ایھم اشد علی الرحمان عتیاً i.e. then shall We certainly pick out from every group those about whom it will be said that they were most stubborn in rebellion against the Gracious God. Others are of the view that the expression ایھم اشد علی الرحمان عتیا is an independent and separate sentence and forms an answer to the words من ھم (who are they) which are understood before this sentence, and means, "they are those who were most stubborn in rebellion against the Gracious God. The words علی الرحمان mean against or in opposition to the Gracious God.
2210
Important Words:
ثم meaning then, i.e. afterward or afterwards, is a particle or conjunction denoting order and delay. Sometimes it is used to denote the order of enunciation, not the virtual order. It also has the meaning of و (and) and ف (so) (Lane).
In the present verse ثم shows order i.e. this thing will happen after the thing that has been mentioned before. Some commentators of the Quran think that this verse can be explained by reading it as: ثم لننزعن من کل شیعة الذین یقال فیھم ایھم اشد علی الرحمان عتیاً i.e. then shall We certainly pick out from every group those about whom it will be said that they were most stubborn in rebellion against the Gracious God. Others are of the view that the expression ایھم اشد علی الرحمان عتیا is an independent and separate sentence and forms an answer to the words من ھم (who are they) which are understood before this sentence, and means, "they are those who were most stubborn in rebellion against the Gracious God. The words علی الرحمان mean against or in opposition to the Gracious God.
1791
Thumma meaning, then, i.e. afterwards, is a particle or conjunction denoting order and delay. Sometimes it is used to denote the order of enunciation, not the virtual order. It also has the meaning of 'and' and 'so' (Lane).
ثُمَّ لَنَحْنُ أَعْلَمُ بِٱلَّذِينَ هُمْ أَوْلَىٰ بِهَا صِلِيًّا
In this verse, thumma is a conjunction denoting order of enunciation and not proper order, meaning 'and.' The word would signify, 'and We tell you another thing that……'
The words may mean; (a) Those who are more fitted to burn in the fire than to be left out of it; (b) those who are more deserving than others to burn in the fire; (c) those who deserve to be punished more by being thrown into the fire than by any other means.
Commentary:
In this verse ثم is a conjunction denoting order of enunciation and not proper order, meaning 'and'. The meaning of the word would be, and (We tell you another thing that…)
The words الذین ھم اولی بھا صلیا may mean:
(a) those who are more fitted to burn in the fire than to be left out of it;
(b) those who are more deserving than other people to burn in the fire;
(c) those who deserve to be punished more by being thrown into the fire than by any other means.
The reference in the verse is to the Christian nations who at other places in the Quran (18:95; 21:97) have been called یاجوج و ماجوج. They have been so called because they have made free use of firearms such as guns, tanks, atom-bombs etc., اج (fire) being the root from which both these names have been derived. As these nations have made free use of firearms, so shall they be punished with fire.
2211
Commentary:
In this verse ثم is a conjunction denoting order of enunciation and not proper order, meaning 'and'. The meaning of the word would be, and (We tell you another thing that…)
The words الذین ھم اولی بھا صلیا may mean:
(a) those who are more fitted to burn in the fire than to be left out of it;
(b) those who are more deserving than other people to burn in the fire;
(c) those who deserve to be punished more by being thrown into the fire than by any other means.
The reference in the verse is to the Christian nations who at other places in the Quran (18:95; 21:97) have been called یاجوج و ماجوج. They have been so called because they have made free use of firearms such as guns, tanks, atom-bombs etc., اج (fire) being the root from which both these names have been derived. As these nations have made free use of firearms, so shall they be punished with fire.
1792
In this verse, thumma is a conjunction denoting order of enunciation and not proper order, meaning 'and.' The word would signify, 'and We tell you another thing that……'
1793
The words may mean; (a) Those who are more fitted to burn in the fire than to be left out of it; (b) those who are more deserving than others to burn in the fire; (c) those who deserve to be punished more by being thrown into the fire than by any other means.
وَإِن مِّنكُمْ إِلَّا وَارِدُهَا ۚ كَانَ عَلَىٰ رَبِّكَ حَتْمًا مَّقْضِيًّا
21:99.
在 مِنْكُمْ (Minkum) 中的代词 كُمْ (Kum, 你们) 不是作一般的你们解。按上下文意思, 它指的只是不信的人, 即那些怀疑死后有生命的人。所有这些各种各样的 人, 在以前的各节经文中都已谈过。依照伊本•阿巴斯和伊克里马 (عِكْرِمَة, ‘Ikrimah) 的看法, مِنْكُمْ (Minkum, 你们的) 的另一种读法是 مِنْهُمْ (Minhum, 他们的), 而伊本•阿巴斯过去经常说, Minkum这一用语是对不信的人说的 (قُرْطُبِی, Qurtubi)。因此, 代词 كُمْ (Kum, 你们) 清楚地指的是67-71节经文所谈到的不信的人。另一方面, «古兰经» 十分清楚而着重地支持正直的信者是绝不会进入火狱的这一看法;他们将在安拉的爱护和永久仁慈的阳光下永享快乐 (27:90; 39:62; 43:69; 等) 而且他们将远离火狱之火, 听不到他的即使是非常非常细微的声音 (21:102-103)。但是, 代词 كُمْ (Kum, 你们) 如果理解为既包括信者又包括不信者的话, 那么, 对于不信的人来说, 这节经文的意思是, 他们都将进入火狱; 而对於信者来说, 这节经文中指出的火狱之火可以意指他们今生必须经历的苦难和考验, 对此他们要耐心而坚韧地忍受, 而通过了这些苦难和考验之后, 最终他们将如下一节经文所表明的那样被引入安拉赐福和宁静的天上。穆圣亲自解释了这节经文的意思。据说他的妻子哈夫萨 (حَفْصَة, Hafsah) 曾经说过: “有一次穆圣说, 参加过白德尔 (بَدْر, Badr) 或吴候德 (اُحُدْ, Uhud) 战役的他的伙伴中没有一个人会进入火狱。我请他看这节经文他稍稍责备了我误解了这节经文的意思, 而且指点我去看下一节经文” («穆斯林» 引自 جَامِعُ الْبَيَانْ Jami‘ul-Bayan)。穆圣向哈夫萨指出的下一节经文 (第73节) 表明, 他也曾了解这节经文中的那个虚词 ثُمَّ (Thumma) 的意思: “以及”, 而把下一节经文当作一个独立而分离的句子; 不然的话, 他就不会责怪哈夫萨误解了现在注释中的这节经文中的意思。
قرآن مجید سے معلوم ہوتا ہے کہ دوزخیں دو(۲) ہیں‘ ایک اس دنیا کی‘ ایک اگلے جہان کی۔ یہ جو فرمایا ہے کہ ہر ایک شخص دوزخ میں جائے گا اس سے یہ مرادنہیں کہ مومن بھی دوزخ میں جائیں گے۔ بلکہ یہ مراد ہے کہ مومن دوزخ کا حصہ اسی دنیا میں پا لیتے ہیں۔ یعنی کفار انہیں قسم قسم کی تکالیف دیتے ہیں۔ ورنہ مومن قرآن مجید کی رو سے اگلے جہان میں دوزخ میں کبھی نہیں جائیں گے۔ کیونکہ قرآن مجید مومنوں کے متعلق فرماتا ہے کہ لَا یَسْمَعُوْنَ حَسِیْسَھَا یعنی مومن دوزخ سے اتنے دور رہیں گے کہ وہ اسکی آواز بھی نہیں سن سکیں گے۔ پس مومنوں کے دوزخ میں جانے سے مراد ان کا دنیا میں تکلیف اٹھانا ہے
21:99.
The pronoun kum (you) in Minkum is not of general application. It applies, as the context shows, only to the disbelievers and to those who doubt the existence of the Life after death. All these categories of men have been mentioned in the preceding verses. According to Ibn-e-‘Abbas and ‘Ikrimah, another reading of Minkum (of you) is Minhum (of them) and Ibn-e-‘Abbas used to say that the expression Minkum is addressed to disbelievers (Qurtubi). So it is to disbelievers mentioned in vv. 67-71 that the pronoun kum (you) clearly refers. On the other hand the Qur’an quite clearly and emphatically supports the view that the righteous believers will never go to Hell; they will ever bask in the sunshine of God’s love and mercy (27:90; 39:62; 43:69; etc.) and will remain far removed from the fire of Hell and will not hear even its faintest sound (21:102, 103). But if the pronoun kum (you) be taken to include both the believers and the disbelievers, then in
21:99.
Commentary:
The word کم (you) in منکم is not of general application. It applies, as the context shows, only to the disbelievers and to those who doubt the existence of the life after death. All these categories of men have been mentioned in the preceding verses. According to Ibn ‘Abbas and ‘Ikrimah, another reading of منکم (of you) is منھم (of them) and the former used to say that the expression منکم is addressed to disbelievers (Qurtubi). So it is to these people i.e. disbelievers mentioned in vv. 67-69 above that the pronoun کم (you) clearly refers. On the other hand the Quran quite clearly and emphatically supports the view that the righteous believers will not go to Hell; they will bask in the sunshine of God’s love and mercy (27:90; 39:62; 43:69; etc.) and will be far removed from the fire of Hell and will not hear even its faintest sound (21:102-103). But if the pronoun (you) be taken to include both the believers and the disbelievers, then in the case of disbelievers the verse would mean that all of them will go to Hell and in the case of believers the fire of Hell referred to in the verse would mean the fire of trials and tribulations through which they have to pass in the present life and which they endure with patience and fortitude and out of which eventually they are taken to be brought into the haven of divine bliss and peace as the next verse shows. This reference is supported by several sayings of the Holy Prophet in which he has likened fever to the fire of Hell. He is reported to have said: The fever is a believer’s share of the Hellfire (Qurtubi as quoted by Tabari).
The Holy Prophet himself has explained the meaning of this verse. His wife Hafsah is reported to have said: "On one occasion when the Prophet said that none of those of his Companions who had taken part in the battle of Badr or Uhud will go to Hell, I drew his attention to the present verse, upon which he slightly reprimanded me for having misunderstood its meaning and directed me to read the next verse" (Muslim as quoted by Jami‘ul-Bayan). The fact that the Holy Prophet referred Hafsah to the next verse (v. 73) shows that he also understood the word ثم occurring in that verse to mean "and", and had taken the next verse as an independent and separate clause, otherwise he could not have reprimanded Hafsah for having misunderstood the meaning of the verse under comment.
e
21:99.
805
在 مِنْكُمْ (Minkum) 中的代词 كُمْ (Kum, 你们) 不是作一般的你们解。按上下文意思, 它指的只是不信的人, 即那些怀疑死后有生命的人。所有这些各种各样的 人, 在以前的各节经文中都已谈过。依照伊本•阿巴斯和伊克里马 (عِكْرِمَة, ‘Ikrimah) 的看法, مِنْكُمْ (Minkum, 你们的) 的另一种读法是 مِنْهُمْ (Minhum, 他们的), 而伊本•阿巴斯过去经常说, Minkum这一用语是对不信的人说的 (قُرْطُبِی, Qurtubi)。因此, 代词 كُمْ (Kum, 你们) 清楚地指的是67-71节经文所谈到的不信的人。另一方面, «古兰经» 十分清楚而着重地支持正直的信者是绝不会进入火狱的这一看法;他们将在安拉的爱护和永久仁慈的阳光下永享快乐 (27:90; 39:62; 43:69; 等) 而且他们将远离火狱之火, 听不到他的即使是非常非常细微的声音 (21:102-103)。但是, 代词 كُمْ (Kum, 你们) 如果理解为既包括信者又包括不信者的话, 那么, 对于不信的人来说, 这节经文的意思是, 他们都将进入火狱; 而对於信者来说, 这节经文中指出的火狱之火可以意指他们今生必须经历的苦难和考验, 对此他们要耐心而坚韧地忍受, 而通过了这些苦难和考验之后, 最终他们将如下一节经文所表明的那样被引入安拉赐福和宁静的天上。穆圣亲自解释了这节经文的意思。据说他的妻子哈夫萨 (حَفْصَة, Hafsah) 曾经说过: “有一次穆圣说, 参加过白德尔 (بَدْر, Badr) 或吴候德 (اُحُدْ, Uhud) 战役的他的伙伴中没有一个人会进入火狱。我请他看这节经文他稍稍责备了我误解了这节经文的意思, 而且指点我去看下一节经文” («穆斯林» 引自 جَامِعُ الْبَيَانْ Jami‘ul-Bayan)。穆圣向哈夫萨指出的下一节经文 (第73节) 表明, 他也曾了解这节经文中的那个虚词 ثُمَّ (Thumma) 的意思: “以及”, 而把下一节经文当作一个独立而分离的句子; 不然的话, 他就不会责怪哈夫萨误解了现在注释中的这节经文中的意思。
2
قرآن مجید سے معلوم ہوتا ہے کہ دوزخیں دو(۲) ہیں‘ ایک اس دنیا کی‘ ایک اگلے جہان کی۔ یہ جو فرمایا ہے کہ ہر ایک شخص دوزخ میں جائے گا اس سے یہ مرادنہیں کہ مومن بھی دوزخ میں جائیں گے۔ بلکہ یہ مراد ہے کہ مومن دوزخ کا حصہ اسی دنیا میں پا لیتے ہیں۔ یعنی کفار انہیں قسم قسم کی تکالیف دیتے ہیں۔ ورنہ مومن قرآن مجید کی رو سے اگلے جہان میں دوزخ میں کبھی نہیں جائیں گے۔ کیونکہ قرآن مجید مومنوں کے متعلق فرماتا ہے کہ لَا یَسْمَعُوْنَ حَسِیْسَھَا یعنی مومن دوزخ سے اتنے دور رہیں گے کہ وہ اسکی آواز بھی نہیں سن سکیں گے۔ پس مومنوں کے دوزخ میں جانے سے مراد ان کا دنیا میں تکلیف اٹھانا ہے
a
21:99.
2212
Commentary:
The word کم (you) in منکم is not of general application. It applies, as the context shows, only to the disbelievers and to those who doubt the existence of the life after death. All these categories of men have been mentioned in the preceding verses. According to Ibn ‘Abbas and ‘Ikrimah, another reading of منکم (of you) is منھم (of them) and the former used to say that the expression منکم is addressed to disbelievers (Qurtubi). So it is to these people i.e. disbelievers mentioned in vv. 67-69 above that the pronoun کم (you) clearly refers. On the other hand the Quran quite clearly and emphatically supports the view that the righteous believers will not go to Hell; they will bask in the sunshine of God’s love and mercy (27:90; 39:62; 43:69; etc.) and will be far removed from the fire of Hell and will not hear even its faintest sound (21:102-103). But if the pronoun (you) be taken to include both the believers and the disbelievers, then in the case of disbelievers the verse would mean that all of them will go to Hell and in the case of believers the fire of Hell referred to in the verse would mean the fire of trials and tribulations through which they have to pass in the present life and which they endure with patience and fortitude and out of which eventually they are taken to be brought into the haven of divine bliss and peace as the next verse shows. This reference is supported by several sayings of the Holy Prophet in which he has likened fever to the fire of Hell. He is reported to have said: The fever is a believer’s share of the Hellfire (Qurtubi as quoted by Tabari).
The Holy Prophet himself has explained the meaning of this verse. His wife Hafsah is reported to have said: "On one occasion when the Prophet said that none of those of his Companions who had taken part in the battle of Badr or Uhud will go to Hell, I drew his attention to the present verse, upon which he slightly reprimanded me for having misunderstood its meaning and directed me to read the next verse" (Muslim as quoted by Jami‘ul-Bayan). The fact that the Holy Prophet referred Hafsah to the next verse (v. 73) shows that he also understood the word ثم occurring in that verse to mean "and", and had taken the next verse as an independent and separate clause, otherwise he could not have reprimanded Hafsah for having misunderstood the meaning of the verse under comment.
a
21:99.
1793A
The pronoun kum (you) in Minkum is not of general application. It applies, as the context shows, only to the disbelievers and to those who doubt the existence of the Life after death. All these categories of men have been mentioned in the preceding verses. According to Ibn-e-‘Abbas and ‘Ikrimah, another reading of Minkum (of you) is Minhum (of them) and Ibn-e-‘Abbas used to say that the expression Minkum is addressed to disbelievers (Qurtubi). So it is to disbelievers mentioned in vv. 67-71 that the pronoun kum (you) clearly refers. On the other hand the Qur’an quite clearly and emphatically supports the view that the righteous believers will never go to Hell; they will ever bask in the sunshine of God’s love and mercy (27:90; 39:62; 43:69; etc.) and will remain far removed from the fire of Hell and will not hear even its faintest sound (21:102, 103). But if the pronoun kum (you) be taken to include both the believers and the disbelievers, then in
ثُمَّ نُنَجِّى ٱلَّذِينَ ٱتَّقَوا۟ وَّنَذَرُ ٱلظَّٰلِمِينَ فِيهَا جِثِيًّا
21:102; 39:62.
21:102; 39:62.
21:102; 39:62.
a
21:102; 39:62.
b
21:102; 39:62.
a
21:102; 39:62.
وَإِذَا تُتْلَىٰ عَلَيْهِمْ ءَايَٰتُنَا بَيِّنَٰتٍ قَالَ ٱلَّذِينَ كَفَرُوا۟ لِلَّذِينَ ءَامَنُوٓا۟ أَىُّ ٱلْفَرِيقَيْنِ خَيْرٌ مَّقَامًا وَأَحْسَنُ نَدِيًّا
单纯的标志、征象或迹象是把其证据的基础建立在理性、智力和经验之上。而这些证据指出一个事物的存在和目的并使其得到承认。但是明显的征象是那些征象和证据或理性, 它们不仅指出并证明那件事物的存在, 而且适用于需要指证的时与事, 同时也有其要完成的高尚目的。
Mere 'Signs' are those proofs and arguments based on reason, intellect and experience which point to the existence of a thing, its aim and purpose, and establish it. But 'manifest Signs' are those Signs and arguments or reasons which not only point to the existence of a thing and prove it, but are quite suited to the occasion and to the problem they are intended to prove and which also have a very noble and sublime purpose to serve, that they eminently do.
Important Words:
ندیاً (assembly) is derived from ندا. They say ندا القوم i.e. the people gathered and came to a meeting. ندی means, النادی i.e. an assembly (Aqrab).
Commentary:
آیات (Signs) are those proofs and arguments based on reason, intellect and experience, which point to the existence of a thing, its aim and purpose, and establish it. آیات بینات (manifest Signs) are those Signs and arguments or reasons which not only point to the existence of a thing and prove it but are quite suited to the occasion and to the problem which they are intended to prove, and they have a very noble and sublime purpose to serve which they eminently do.
This verse shows that Western nations are very proud of their material pomp and wealth and are proud also of their civilization and culture, the order of their society and their way of life and their military organizations and vast numbers.
806
单纯的标志、征象或迹象是把其证据的基础建立在理性、智力和经验之上。而这些证据指出一个事物的存在和目的并使其得到承认。但是明显的征象是那些征象和证据或理性, 它们不仅指出并证明那件事物的存在, 而且适用于需要指证的时与事, 同时也有其要完成的高尚目的。
2213
Important Words:
ندیاً (assembly) is derived from ندا. They say ندا القوم i.e. the people gathered and came to a meeting. ندی means, النادی i.e. an assembly (Aqrab).
Commentary:
آیات (Signs) are those proofs and arguments based on reason, intellect and experience, which point to the existence of a thing, its aim and purpose, and establish it. آیات بینات (manifest Signs) are those Signs and arguments or reasons which not only point to the existence of a thing and prove it but are quite suited to the occasion and to the problem which they are intended to prove, and they have a very noble and sublime purpose to serve which they eminently do.
This verse shows that Western nations are very proud of their material pomp and wealth and are proud also of their civilization and culture, the order of their society and their way of life and their military organizations and vast numbers.
1794
Mere 'Signs' are those proofs and arguments based on reason, intellect and experience which point to the existence of a thing, its aim and purpose, and establish it. But 'manifest Signs' are those Signs and arguments or reasons which not only point to the existence of a thing and prove it, but are quite suited to the occasion and to the problem they are intended to prove and which also have a very noble and sublime purpose to serve, that they eminently do.
وَكَمْ أَهْلَكْنَا قَبْلَهُم مِّن قَرْنٍ هُمْ أَحْسَنُ أَثَٰثًا وَرِءْيًا
6:7; 17:18; 19:99; 21:12; 36:32; 50:37.
6:7; 17:18; 19:99; 21:12; 36:32; 50:37.
6:7; 17:18; 19:99; 21:12; 36:32; 50:37.
Important Words:
رء یاً (outward show) is derived from رأی which means, he saw or he thought. رؤیا means, a sight; a beautiful sight; anything to which people raise their eyes to see. رئیاً means, aspect, look or outward appearance; beautiful aspect or outward appearance or what the eyes see of goodly condition and clean apparel (Lane & Aqrab). For أثاثاً (wealth) see 16:81.
Commentary:
The verse while, on the one hand, shows how proud the western Christian nations are of their material might, pomp and wealth and of the high order of their society, on the other, it leaves no doubt that in spite of all these things they will eventually come to grief. It may be said that the statement made in the verse under comment that there lived in the past more powerful and wealthier peoples than the present Christian nations of the West is contrary to the facts of history. Speaking absolutely it is correct that Western Christian nations of today were never equalled in the past by any nation in material power and wealth but speaking comparatively there certainly have been rulers and nations in the past who were more powerful than these nations, inasmuch as the opponents of the former were much weaker to them in material resources and in numbers than the adversaries of Western Christian nations of today are to them. It is in this sense that some of the nations of antiquity have been described as more powerful than the Western Christian nations of today in the present verse.
b
6:7; 17:18; 19:99; 21:12; 36:32; 50:37.
a
6:7; 17:18; 19:99; 21:12; 36:32; 50:37.
2214
Important Words:
رء یاً (outward show) is derived from رأی which means, he saw or he thought. رؤیا means, a sight; a beautiful sight; anything to which people raise their eyes to see. رئیاً means, aspect, look or outward appearance; beautiful aspect or outward appearance or what the eyes see of goodly condition and clean apparel (Lane & Aqrab). For أثاثاً (wealth) see 16:81.
Commentary:
The verse while, on the one hand, shows how proud the western Christian nations are of their material might, pomp and wealth and of the high order of their society, on the other, it leaves no doubt that in spite of all these things they will eventually come to grief. It may be said that the statement made in the verse under comment that there lived in the past more powerful and wealthier peoples than the present Christian nations of the West is contrary to the facts of history. Speaking absolutely it is correct that Western Christian nations of today were never equalled in the past by any nation in material power and wealth but speaking comparatively there certainly have been rulers and nations in the past who were more powerful than these nations, inasmuch as the opponents of the former were much weaker to them in material resources and in numbers than the adversaries of Western Christian nations of today are to them. It is in this sense that some of the nations of antiquity have been described as more powerful than the Western Christian nations of today in the present verse.
b
6:7; 17:18; 19:99; 21:12; 36:32; 50:37.
قُلْ مَن كَانَ فِى ٱلضَّلَٰلَةِ فَلْيَمْدُدْ لَهُ ٱلرَّحْمَٰنُ مَدًّا ۚ حَتَّىٰٓ إِذَا رَأَوْا۟ مَا يُوعَدُونَ إِمَّا ٱلْعَذَابَ وَإِمَّا ٱلسَّاعَةَ فَسَيَعْلَمُونَ مَنْ هُوَ شَرٌّ مَّكَانًا وَأَضْعَفُ جُندًا
72:25.
'Punishment' here may signify the intervening punishment which will overtake disbelievers in stages before their final destruction, and "final Hour" may signify their complete and final destruction.
72:25.
Commentary:
The verb فلیمدد while being in the imperative mood has been used in the indicative mood in order to impart more emphasis to the meaning. The verse means to say that God will give more and more respite to the wrongdoing people and will grant them increase in power and wealth and resources, so that when Divine punishment descends upon them, their destruction will look all the more impressive and awe-inspiring. العذاب (the punishment) here may signify the intervening punishment which will overtake Western nations in stages before their final destruction, and الساعة may mean their complete and final destruction. Thus the verse means to say that Divine punishment will descend upon the nations of the West in different forms and stages. At first their power will gradually weaken and decline by wars that will take place at short intervals and then a global war in which most deadly weapons will be used will destroy them fully and completely.
The words العذاب and الساعة having been used simultaneously in the verse show that the punishment which will overtake Western nations, if they did not accept truth and mend their ways, will at first be in the form of العذاب (intervening punishment) for some of them and الساعة (final destruction) for others till ultimately it will take the form of الساعة for all of them.
The verse points to an absolute certainty that the path of sin and iniquity leads to sure destruction. It also shows that when destruction will overtake Western nations, they will realize that the germs of their destruction had lain hidden in their very material power of which they were so proud and that the apparently weak condition of the Eastern nations possessed seeds of their growing strength and power.
a
72:25.
807
“惩罚” 在这里可以指不信道的人在他们最后毁灭以前各个阶段之间遭受到的惩罚, 而 “最后时刻” 可以指他们最后彻底的毁灭。
a
72:25.
2215
Commentary:
The verb فلیمدد while being in the imperative mood has been used in the indicative mood in order to impart more emphasis to the meaning. The verse means to say that God will give more and more respite to the wrongdoing people and will grant them increase in power and wealth and resources, so that when Divine punishment descends upon them, their destruction will look all the more impressive and awe-inspiring. العذاب (the punishment) here may signify the intervening punishment which will overtake Western nations in stages before their final destruction, and الساعة may mean their complete and final destruction. Thus the verse means to say that Divine punishment will descend upon the nations of the West in different forms and stages. At first their power will gradually weaken and decline by wars that will take place at short intervals and then a global war in which most deadly weapons will be used will destroy them fully and completely.
The words العذاب and الساعة having been used simultaneously in the verse show that the punishment which will overtake Western nations, if they did not accept truth and mend their ways, will at first be in the form of العذاب (intervening punishment) for some of them and الساعة (final destruction) for others till ultimately it will take the form of الساعة for all of them.
The verse points to an absolute certainty that the path of sin and iniquity leads to sure destruction. It also shows that when destruction will overtake Western nations, they will realize that the germs of their destruction had lain hidden in their very material power of which they were so proud and that the apparently weak condition of the Eastern nations possessed seeds of their growing strength and power.
c
72:25.
1795
'Punishment' here may signify the intervening punishment which will overtake disbelievers in stages before their final destruction, and "final Hour" may signify their complete and final destruction.
وَيَزِيدُ ٱللَّهُ ٱلَّذِينَ ٱهْتَدَوْا۟ هُدًى ۗ وَٱلْبَٰقِيَٰتُ ٱلصَّٰلِحَٰتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًا وَخَيْرٌ مَّرَدًّا
9:124; 47:18; 48:5.
18:47; 87:18.
Commentary:
The verse means to say that every new change that takes place in the world makes the position of believers stronger and firmer. They grow in influence, prestige and numbers. The Quranic words, And the good works…resort, remind Christian Western peoples of the beautiful and oft-quoted words of Jesus, viz. lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal (Matt. 6:19,20). These words imply a warning to his so-called followers that it is futile on their part to bank upon their material riches and resources because they are sure to perish while it is only good works that will endure and last.
b
9:124; 47; 47:18; 48:5.
c
87:18.
a
9:124; 47:18; 48:5.
b
18:47; 87:18.
2216
Commentary:
The verse means to say that every new change that takes place in the world makes the position of believers stronger and firmer. They grow in influence, prestige and numbers. The Quranic words, And the good works…resort, remind Christian Western peoples of the beautiful and oft-quoted words of Jesus, viz. lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal (Matt. 6:19,20). These words imply a warning to his so-called followers that it is futile on their part to bank upon their material riches and resources because they are sure to perish while it is only good works that will endure and last.
a
9:124; 47; 47:18; 48:5.
b
87:18.
أَفَرَءَيْتَ ٱلَّذِى كَفَرَ بِـَٔايَٰتِنَا وَقَالَ لَأُوتَيَنَّ مَالًا وَوَلَدًا
18:35; 74:13, 14.
اس میں عیسائیوں کا ذکر ہے جن کا یہ عقیدہ ہے کہ مسیح علیہ السلام کی آمد کے بعد موت کا سلسلہ اٹھ جائے گا اور اسی دنیا میں مسیحی دائمی زندگی پائیں گے۔ گویا جو ترقی ان کو اب حاصل ہے قیامت تک رہے گی۔
18:35; 74:13, 14.
The disbeliever sets great store by his wealth and children and takes great pride in them and so do the disbelieving proud nations of the West, with whom the Surah particularly deals.
18:35; 74:13-14.
Commentary:
The verse means to say that the disbeliever sets great store by his wealth and children and takes great pride in them. "The disbeliever" in the verse represents the disbelieving proud nations of the west.
d
18:35; 74:13, 14.
1
اس میں عیسائیوں کا ذکر ہے جن کا یہ عقیدہ ہے کہ مسیح علیہ السلام کی آمد کے بعد موت کا سلسلہ اٹھ جائے گا اور اسی دنیا میں مسیحی دائمی زندگی پائیں گے۔ گویا جو ترقی ان کو اب حاصل ہے قیامت تک رہے گی۔
c
18:35; 74:13-14.
2217
Commentary:
The verse means to say that the disbeliever sets great store by his wealth and children and takes great pride in them. "The disbeliever" in the verse represents the disbelieving proud nations of the west.
c
18:35; 74:13, 14.
1796
The disbeliever sets great store by his wealth and children and takes great pride in them and so do the disbelieving proud nations of the West, with whom the Surah particularly deals.
أَطَّلَعَ ٱلْغَيْبَ أَمِ ٱتَّخَذَ عِندَ ٱلرَّحْمَٰنِ عَهْدًا
Commentary:
The words "the unseen" may signify the conjectures and guesses of political philosophers and soothsayers and the words, a promise from the Gracious God, may signify the promise given through a Divine Messenger about the eventual triumph of the cause of truth.
2218
Commentary:
The words "the unseen" may signify the conjectures and guesses of political philosophers and soothsayers and the words, a promise from the Gracious God, may signify the promise given through a Divine Messenger about the eventual triumph of the cause of truth.
كَلَّا ۚ سَنَكْتُبُ مَا يَقُولُ وَنَمُدُّ لَهُۥ مِنَ ٱلْعَذَابِ مَدًّا
فرماتا ہے ان کا یہ عقیدہ غلط ہے اگر مریں گے تو بھی سزا پائیں گے اور اگر اس دنیا میں زندہ رہیں گے تب بھی ان کے عذاب پانے کی خداتعالیٰ کوئی صورت نکال دے گا۔
The particle kalla (indeed not) signifies rejection, rebuke; and reprimanding a person for what he has said being untrue. It also signifies that what has been said before is wrong and what follows is right (Lane). The words, 'what he says,' refer to the proud talk in which the disbelievers indulge because of their great wealth, power, influence and children.
Important Words:
کلا (nay) is a particle and signifies, rejection; rebuke; and reprimanding a person for what he has said being untrue. It also signifies that what has been said before is wrong and what follows after is right (Lane).
Commentary:
The verse means to say that disbelievers take pride in their wealth and children but they should know that they will be deprived of all these things and their punishment will be prolonged as was their prosperity prolonged because it was the prolongation of their prosperity that made them proud and arrogant.
2
فرماتا ہے ان کا یہ عقیدہ غلط ہے اگر مریں گے تو بھی سزا پائیں گے اور اگر اس دنیا میں زندہ رہیں گے تب بھی ان کے عذاب پانے کی خداتعالیٰ کوئی صورت نکال دے گا۔
2219
Important Words:
کلا (nay) is a particle and signifies, rejection; rebuke; and reprimanding a person for what he has said being untrue. It also signifies that what has been said before is wrong and what follows after is right (Lane).
Commentary:
The verse means to say that disbelievers take pride in their wealth and children but they should know that they will be deprived of all these things and their punishment will be prolonged as was their prosperity prolonged because it was the prolongation of their prosperity that made them proud and arrogant.
1797
The particle kalla (indeed not) signifies rejection, rebuke; and reprimanding a person for what he has said being untrue. It also signifies that what has been said before is wrong and what follows is right (Lane). The words, 'what he says,' refer to the proud talk in which the disbelievers indulge because of their great wealth, power, influence and children.
وَنَرِثُهُۥ مَا يَقُولُ وَيَأْتِينَا فَرْدًا
6:95; 18:49.
یعنی اسے دنیا پر فخر ہے خدا اس کا وارث ہو جائے گا۔ یعنی ان سے چھین کر اپنے مخلص بندوں کو دے دے گا۔ اس میں اسلام کی ترقی کی پیشگوئی ہے۔
6:95; 18:49.
The words, We shall inherit from him all that he talks of and he shall come to Us all alone, may mean: he shall have to leave all his wealth and children behind; (a) We shall preserve his insolent talk and will remind him of it when he comes to Us and will punish him for it; and (b) his inheritors will enter the fold of Islam and all his wealth and resources will be used in Our cause.
6:95; 18:49.
Commentary:
The sentence, And We shall inherit of him all that he talks of, may mean:(a) We shall inherit his wealth and children, i.e. he shall be obliged to leave all his wealth and children behind; (b) We shall preserve his insolent talk and will remind him of it when he comes to Us and will punish him for it; and (c) his inheritors will enter the fold of Islam and all his wealth and resources will be used in the cause of Islam.
The words, He shall come to Us all alone, signify that he shall be deprived of all his wealth so that all his sycophants and hangers-on who had gathered round him on account of his great wealth and children will leave him and he will be left all alone.
The expression مایقول refers to the proud talk in which the disbelievers indulge because of their great wealth, power, influence and children.
e
6:95; 18:49.
3
یعنی اسے دنیا پر فخر ہے خدا اس کا وارث ہو جائے گا۔ یعنی ان سے چھین کر اپنے مخلص بندوں کو دے دے گا۔ اس میں اسلام کی ترقی کی پیشگوئی ہے۔
a
6:95; 18:49.
2220
Commentary:
The sentence, And We shall inherit of him all that he talks of, may mean:(a) We shall inherit his wealth and children, i.e. he shall be obliged to leave all his wealth and children behind; (b) We shall preserve his insolent talk and will remind him of it when he comes to Us and will punish him for it; and (c) his inheritors will enter the fold of Islam and all his wealth and resources will be used in the cause of Islam.
The words, He shall come to Us all alone, signify that he shall be deprived of all his wealth so that all his sycophants and hangers-on who had gathered round him on account of his great wealth and children will leave him and he will be left all alone.
The expression مایقول refers to the proud talk in which the disbelievers indulge because of their great wealth, power, influence and children.
d
6:95; 18:49.
1798
The words, We shall inherit from him all that he talks of and he shall come to Us all alone, may mean: he shall have to leave all his wealth and children behind; (a) We shall preserve his insolent talk and will remind him of it when he comes to Us and will punish him for it; and (b) his inheritors will enter the fold of Islam and all his wealth and resources will be used in Our cause.
وَٱتَّخَذُوا۟ مِن دُونِ ٱللَّهِ ءَالِهَةً لِّيَكُونُوا۟ لَهُمْ عِزًّا
21:25; 36:75.
21:25; 36:75.
21:25; 36:75.
Commentary:
The verse may signify that disbelievers erect big houses of worship in the name of their idols so that it may redound to their honour and good name, or that they worship false deities seeking thereby nearness to God. To the latter meaning of the verse reference has also been made in 39:4 where it is stated: And those who take for protectors others beside Him say, we serve them only that they may bring us near to Allah in station
f
21:25; 36:75.
b
21:25; 36:75.
2221
Commentary:
The verse may signify that disbelievers erect big houses of worship in the name of their idols so that it may redound to their honour and good name, or that they worship false deities seeking thereby nearness to God. To the latter meaning of the verse reference has also been made in 39:4 where it is stated: And those who take for protectors others beside Him say, we serve them only that they may bring us near to Allah in station
a
21:25; 36:75.
كَلَّا ۚ سَيَكْفُرُونَ بِعِبَادَتِهِمْ وَيَكُونُونَ عَلَيْهِمْ ضِدًّا
6:24; 10:29.
6:24; 10:29.
The words may mean: (a) The false deities will deny that the idolaters ever worshipped them; (b) the idolaters will deny that they ever worshipped false deities. For (a) see 2:167; 10:29; 16:87;28:64; and for (b) see 6:24; 30:14.
6:24; 10:29.
Commentary:
The words, they will deny their worship, may mean (a) the false deities will deny that the idolaters ever worshipped them; (b) the idolaters will deny that they ever worshipped false deities: For (a) see 2:167; 10:29; 16:87; 28:64; and for (b) see 6:24; 30:14.
It is interesting to note that though the idol-worshippers and their false deities will be many, the word ضداً used for them in the verse is in the singular number. This is to show that the idol-worshippers and their objects of worship, while standing before God’s Judgement Seat, will become one in this respect that they will deny each other.
To the objection that when some of the deities are inanimate things, how they will speak, three answers may be given:(a) some of the idols are living beings such as Jesus etc. (b) in the spiritual realm, such as in visions and dreams inanimate things are known to speak; and (c) the idols of stone are in reality physical representations of holy men and angels. These holy men and angels whose representations in the physical forms the idolaters worshipped will speak against them.
a
6:24; 10:29.
a
6:24; 10:29.
2222
Commentary:
The words, they will deny their worship, may mean (a) the false deities will deny that the idolaters ever worshipped them; (b) the idolaters will deny that they ever worshipped false deities: For (a) see 2:167; 10:29; 16:87; 28:64; and for (b) see 6:24; 30:14.
It is interesting to note that though the idol-worshippers and their false deities will be many, the word ضداً used for them in the verse is in the singular number. This is to show that the idol-worshippers and their objects of worship, while standing before God’s Judgement Seat, will become one in this respect that they will deny each other.
To the objection that when some of the deities are inanimate things, how they will speak, three answers may be given:(a) some of the idols are living beings such as Jesus etc. (b) in the spiritual realm, such as in visions and dreams inanimate things are known to speak; and (c) the idols of stone are in reality physical representations of holy men and angels. These holy men and angels whose representations in the physical forms the idolaters worshipped will speak against them.
b
6:24; 10:29.
1799
The words may mean: (a) The false deities will deny that the idolaters ever worshipped them; (b) the idolaters will deny that they ever worshipped false deities. For (a) see 2:167; 10:29; 16:87;28:64; and for (b) see 6:24; 30:14.