Ruku 279 ع
Section 279 of 556 • 19 Verses
وَكَمْ قَصَمْنَا مِن قَرْيَةٍ كَانَتْ ظَالِمَةً وَأَنشَأْنَا بَعْدَهَا قَوْمًا ءَاخَرِينَ
7:5; 22:46; 28:59; 50:37; 65:9.
7:5; 22:46; 28:59; 50:37; 65:9.
7:5; 22:46; 28:59; 50:37; 65:9.
Important Words:
قصمنا (We utterly destroyed) is derived from قصم. They say قصم الشیء i.e. he broke the thing into pieces; he broke it completely, utterly.قصم الرجل means, he destroyed the man. قصم اللّٰه ظھر الظالم means, God afflicted the transgressor with calamity and broke his back (Aqrab).
قریة meaning a township signifies its inhabitants. See also 12:83.
Commentary:
ظلم meaning the improper use of God-given powers and faculties, the verse implies that all transgressions and sins flow from their misuse.
c
7:5; 22:46; 28:59; 50:37; 65:9.
a
7:5; 22:46; 28:59; 50:37; 65:9.
2353
Important Words:
قصمنا (We utterly destroyed) is derived from قصم. They say قصم الشیء i.e. he broke the thing into pieces; he broke it completely, utterly.قصم الرجل means, he destroyed the man. قصم اللّٰه ظھر الظالم means, God afflicted the transgressor with calamity and broke his back (Aqrab).
قریة meaning a township signifies its inhabitants. See also 12:83.
Commentary:
ظلم meaning the improper use of God-given powers and faculties, the verse implies that all transgressions and sins flow from their misuse.
b
7:5; 22:46; 28:59; 50:37; 65:9.
فَلَمَّآ أَحَسُّوا۟ بَأْسَنَآ إِذَا هُم مِّنْهَا يَرْكُضُونَ
Important Words:
یرکضون (they began to flee) is derived from رکض which means, he moved his leg or foot; رکضه means, he repelled him. رکض الفرس means, he spurred or goaded the horse to run. رکض منه means, he fled from it (Aqrab & Lane).
2354
Important Words:
یرکضون (they began to flee) is derived from رکض which means, he moved his leg or foot; رکضه means, he repelled him. رکض الفرس means, he spurred or goaded the horse to run. رکض منه means, he fled from it (Aqrab & Lane).
لَا تَرْكُضُوا۟ وَٱرْجِعُوٓا۟ إِلَىٰ مَآ أُتْرِفْتُمْ فِيهِ وَمَسَٰكِنِكُمْ لَعَلَّكُمْ تُسْـَٔلُونَ
Commentary:
The verse means to say that disbelievers generally are big men and hold very important positions in society. They are looked upon as leaders of men and people resort to them for consultation and seek advice and guidance from them in their private affairs. This eminence of their position makes them arrogant and they disdainfully turn away from the exhortations of Divine Messengers. But when they are overtaken by heavenly punishment, they seek to flee from the town in which they hold such high position and enjoy great influence. The verse gives a graphic description of the condition of these so-called big people when punishment overtakes them. The words of the verse seem to have been used ironically.
The expression لعلکم تسئلون besides the meaning given in the text may also mean, "that you may be called to account for what you did."
2355
Commentary:
The verse means to say that disbelievers generally are big men and hold very important positions in society. They are looked upon as leaders of men and people resort to them for consultation and seek advice and guidance from them in their private affairs. This eminence of their position makes them arrogant and they disdainfully turn away from the exhortations of Divine Messengers. But when they are overtaken by heavenly punishment, they seek to flee from the town in which they hold such high position and enjoy great influence. The verse gives a graphic description of the condition of these so-called big people when punishment overtakes them. The words of the verse seem to have been used ironically.
The expression لعلکم تسئلون besides the meaning given in the text may also mean, "that you may be called to account for what you did."
قَالُوا۟ يَٰوَيْلَنَآ إِنَّا كُنَّا ظَٰلِمِينَ
فَمَا زَالَت تِّلْكَ دَعْوَىٰهُمْ حَتَّىٰ جَعَلْنَٰهُمْ حَصِيدًا خَٰمِدِينَ
The verse gives a graphic description of the people upon whom descends Divine punishment. They are completely ruined, and all their ambitions and aspirations become extinguished. The very will to live dies in them and they despair of their future and lose all initiative and thus to all intents and purposes they become defunct and dead.
Important Words:
خامدین (reduced to ashes) is the plural of خامد which is active participle from خمد. They say خمدت النار i.e. the fire subsided. خمدت الـحمی means, the vehemence of the fever became allayed. خمد also means, he (a sick man) fainted or swooned; or he died. خامد means, silent; from whom no voice is heard; silent and dead or silent, having died, and become like extinguished ashes (Lane).
حصیدا (mown down). See 10:25.
Commentary:
The verse gives a graphic description of the people who are visited by the wrath of God. They are completely ruined. They lose all power and capacity for revival. The surest sign that the decline and downfall of a people has begun is that all their ambitions and aspirations become extinguished. The very will to live dies in them. They despair of their future and lose all initiative and thus to all intents and purposes become a dead people.
2356
Important Words:
خامدین (reduced to ashes) is the plural of خامد which is active participle from خمد. They say خمدت النار i.e. the fire subsided. خمدت الـحمی means, the vehemence of the fever became allayed. خمد also means, he (a sick man) fainted or swooned; or he died. خامد means, silent; from whom no voice is heard; silent and dead or silent, having died, and become like extinguished ashes (Lane).
حصیدا (mown down). See 10:25.
Commentary:
The verse gives a graphic description of the people who are visited by the wrath of God. They are completely ruined. They lose all power and capacity for revival. The surest sign that the decline and downfall of a people has begun is that all their ambitions and aspirations become extinguished. The very will to live dies in them. They despair of their future and lose all initiative and thus to all intents and purposes become a dead people.
1875
The verse gives a graphic description of the people upon whom descends Divine punishment. They are completely ruined, and all their ambitions and aspirations become extinguished. The very will to live dies in them and they despair of their future and lose all initiative and thus to all intents and purposes they become defunct and dead.
وَمَا خَلَقْنَا ٱلسَّمَآءَ وَٱلْأَرْضَ وَمَا بَيْنَهُمَا لَٰعِبِينَ
15:86; 38:28; 44:39.
15:86; 38:28; 44:39.
When the universe has not been created as a mere pastime and sport and a little reflection over its creation reveals the great wisdom underlying its creation, the creation of man, who is its axis and centre, must also have been designed to serve a grand and sublime object. The verse implies that man is God’s vicegerent on earth and that he has been created to serve as a mirror to reflect in his person the beautiful image of his Creator (2:31).
15:86; 38:28; 44:39.
Commentary:
The verse means to say that when the universe has not been created as a mere pastime and sport and a little reflection over its creation reveals the great wisdom underlying it, the creation of man who is its axis and centre must also have been designed to serve a grand and sublime object. At another place the Quran says that man is God’s vicegerent on earth and he has been created to serve as a mirror to reflect the beautiful image of his Creator (2:31).
a
15:86; 38:28; 44:39.
a
15:86; 38:28; 44:39.
2357
Commentary:
The verse means to say that when the universe has not been created as a mere pastime and sport and a little reflection over its creation reveals the great wisdom underlying it, the creation of man who is its axis and centre must also have been designed to serve a grand and sublime object. At another place the Quran says that man is God’s vicegerent on earth and he has been created to serve as a mirror to reflect the beautiful image of his Creator (2:31).
a
15:86; 38:28; 44:39.
1875A
When the universe has not been created as a mere pastime and sport and a little reflection over its creation reveals the great wisdom underlying its creation, the creation of man, who is its axis and centre, must also have been designed to serve a grand and sublime object. The verse implies that man is God’s vicegerent on earth and that he has been created to serve as a mirror to reflect in his person the beautiful image of his Creator (2:31).
لَوْ أَرَدْنَآ أَن نَّتَّخِذَ لَهْوًا لَّٱتَّخَذْنَٰهُ مِن لَّدُنَّآ إِن كُنَّا فَٰعِلِينَ
یعنی مسیحؑ کو دنیا میں کیوں بھیجتے۔ اپنے پاس ہی رکھتے۔ نیز دیکھئے تفسیر کبیر جلد پنجم صفحہ ۵۰۰۔ ۵۰۱ سورۃ الانبیاء۔
It is inconsistent with the dignity, majesty and wisdom of God that He should have created this universe without a great object and thus should have done a purposeless thing.
Important Words:
لـھواً (pastime) is here taken by some (in the dialect of Yemen) to mean a 'son' or 'wife'. Taken in this sense of the word, the verse would mean, "If We had wished to take a son or wife, We should have made them of Our kind and not of human species." The verse constitutes an effective argument against the sonship of Jesus. The particle ان means both 'if' and 'not,' and the clause ان کنا فاعلین may mean (a) if We would do this; (b) We would not do this.
Commentary:
The substance of the verse is that it is inconsistent with the Dignity and Majesty of God that He should have created this universe without a great object. If its creation had not been intended to serve a great and sublime purpose, God would not have sent His messengers and prophets and would not have revealed His will to them. The very object of the creation of man demanded that when spiritual darkness spreads over the world, God should have sent a Messenger "to bring back the erring flock into the fold of the Master." It is implicit in the belief in the existence of God that the universe should have been created to serve a great and noble purpose.
1
یعنی مسیحؑ کو دنیا میں کیوں بھیجتے۔ اپنے پاس ہی رکھتے۔ نیز دیکھئے تفسیر کبیر جلد پنجم صفحہ ۵۰۰۔ ۵۰۱ سورۃ الانبیاء۔
2358
Important Words:
لـھواً (pastime) is here taken by some (in the dialect of Yemen) to mean a 'son' or 'wife'. Taken in this sense of the word, the verse would mean, "If We had wished to take a son or wife, We should have made them of Our kind and not of human species." The verse constitutes an effective argument against the sonship of Jesus. The particle ان means both 'if' and 'not,' and the clause ان کنا فاعلین may mean (a) if We would do this; (b) We would not do this.
Commentary:
The substance of the verse is that it is inconsistent with the Dignity and Majesty of God that He should have created this universe without a great object. If its creation had not been intended to serve a great and sublime purpose, God would not have sent His messengers and prophets and would not have revealed His will to them. The very object of the creation of man demanded that when spiritual darkness spreads over the world, God should have sent a Messenger "to bring back the erring flock into the fold of the Master." It is implicit in the belief in the existence of God that the universe should have been created to serve a great and noble purpose.
1876
It is inconsistent with the dignity, majesty and wisdom of God that He should have created this universe without a great object and thus should have done a purposeless thing.
بَلْ نَقْذِفُ بِٱلْحَقِّ عَلَى ٱلْبَٰطِلِ فَيَدْمَغُهُۥ فَإِذَا هُوَ زَاهِقٌ ۚ وَلَكُمُ ٱلْوَيْلُ مِمَّا تَصِفُونَ
17:82; 34:50.
Important Words:
نقذف (We hurl) is derived from قذف. They say قذفه i.e. he cast an accusation at him; he aspersed or he reviled; defamed or upbraided him; he cast or threw it. قذف بقوله means, he spoke without thinking or deliberation. یقذفون بالغیب means, they utter conjecture; they guess. یقذف بالحق علی الباطل means, God utters truth or hurls truth at falsehood (Lane & Aqrab).
یدمغه (breaks its head). دمغه means, he broke or struck his head so that the wound or stroke reached to the دماغ i.e. brain (Lane & Aqrab).
Commentary:
Truth must prevail in the world and falsehood is never allowed to succeed. It seems to prosper for a little while but ultimately it perishes. This irrefutable fact is writ large on the history of all religions. The verse purports to say that if the universe had been created without a great object, God would not have revealed Himself to man and Divine Messengers would not have appeared through whom truth is established in the world. It also embodies a prophecy that as a result of the Holy Prophet’s advent idolatry will disappear from Arabia never to return and truth will prosper and prevail and the worship and Unity of God will become firmly established in the land.
b
17:82; 34:49, 50.
828
دَمَغَهٗ (Damaghahu)的意思是, 他打破了他的头, 以致伤及他的脑子; 他制服了他 (Lane)。
a
17:82; 34:50.
2359
Important Words:
نقذف (We hurl) is derived from قذف. They say قذفه i.e. he cast an accusation at him; he aspersed or he reviled; defamed or upbraided him; he cast or threw it. قذف بقوله means, he spoke without thinking or deliberation. یقذفون بالغیب means, they utter conjecture; they guess. یقذف بالحق علی الباطل means, God utters truth or hurls truth at falsehood (Lane & Aqrab).
یدمغه (breaks its head). دمغه means, he broke or struck his head so that the wound or stroke reached to the دماغ i.e. brain (Lane & Aqrab).
Commentary:
Truth must prevail in the world and falsehood is never allowed to succeed. It seems to prosper for a little while but ultimately it perishes. This irrefutable fact is writ large on the history of all religions. The verse purports to say that if the universe had been created without a great object, God would not have revealed Himself to man and Divine Messengers would not have appeared through whom truth is established in the world. It also embodies a prophecy that as a result of the Holy Prophet’s advent idolatry will disappear from Arabia never to return and truth will prosper and prevail and the worship and Unity of God will become firmly established in the land.
a
17:82; 34:49, 50.
1876A
Damagha-hu means, he broke his head so that the wound reached his brain; he overcame him (Lane).
وَلَهُۥ مَن فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۚ وَمَنْ عِندَهُۥ لَا يَسْتَكْبِرُونَ عَنْ عِبَادَتِهِۦ وَلَا يَسْتَحْسِرُونَ
7:207; 41:39.
7:207; 41:39.
7:207; 41:39.
Important Words:
یستحسرون (they weary) is derived from حسر (hasira) or استحسر meaning, he was or became weary and tired. حسر الدابة means, the beast was fatigued so that it was left to remain where it was. حسر البصر means, the eye became weak and fatigued from looking too long. حسیر means, tired, fatigued or jaded by much travel; grieving or regretting most intensely (Lane & Aqrab). See also 17:30.
Commentary:
The verse means to say that because whatever is in the heavens and the earth belongs to God, it is inconceivable that He should have allowed His servants to suffer spiritual death for lack of heavenly guidance. No sane person would destroy his own handiwork, much less God, the Source of all wisdom. This is why from time immemorial He has been sending His Messengers to guide man to truth.
The verse further gives some marks of the true servants of God. They are not tired of serving God and humanity. They do not accept a prophet under a momentary impulse and then lose heart under the stress of hardships and privations. Once they accept the truth, they stick to it through thick and thin. Their zeal and enthusiasm for the service of truth never flag or fail. They never weary of serving God’s creatures and glorifying Him. On the contrary, the worship of God is a source of delight for them and a means of relief from worries and anxieties for them (13:29). "The cheer of my eyes is in Prayer," the Holy Prophet is reported to have said (Nasa’i).
c
7:207; 41:39.
b
7:207; 41:39.
2360
Important Words:
یستحسرون (they weary) is derived from حسر (hasira) or استحسر meaning, he was or became weary and tired. حسر الدابة means, the beast was fatigued so that it was left to remain where it was. حسر البصر means, the eye became weak and fatigued from looking too long. حسیر means, tired, fatigued or jaded by much travel; grieving or regretting most intensely (Lane & Aqrab). See also 17:30.
Commentary:
The verse means to say that because whatever is in the heavens and the earth belongs to God, it is inconceivable that He should have allowed His servants to suffer spiritual death for lack of heavenly guidance. No sane person would destroy his own handiwork, much less God, the Source of all wisdom. This is why from time immemorial He has been sending His Messengers to guide man to truth.
The verse further gives some marks of the true servants of God. They are not tired of serving God and humanity. They do not accept a prophet under a momentary impulse and then lose heart under the stress of hardships and privations. Once they accept the truth, they stick to it through thick and thin. Their zeal and enthusiasm for the service of truth never flag or fail. They never weary of serving God’s creatures and glorifying Him. On the contrary, the worship of God is a source of delight for them and a means of relief from worries and anxieties for them (13:29). "The cheer of my eyes is in Prayer," the Holy Prophet is reported to have said (Nasa’i).
b
7:207; 41:39.
يُسَبِّحُونَ ٱلَّيْلَ وَٱلنَّهَارَ لَا يَفْتُرُونَ
The verse gives some marks of the true servants of God. They are not tired of serving God and humanity. They do not accept a Divine Prophet under a momentary impulse and then under the stress of hardships and privations lose heart. Once they accept the truth, they stick to it through thick and thin. Their zeal and enthusiasm for the service of truth never flag or fail. Worship of God is a source of delight to them and a means of relief from worries and anxieties (13:29). 'The cheer of my eyes is in Prayer,' the Holy Prophet is reported to have said (Nasa’i).
Important Words:
یفترون (they flag) is derived from فتر. They say فتر الشیء i.e. the thing remitted or became still after vehemence or it became gentle after vehemence. فتر من عمله means, he flagged or became remiss in his work. فتر الحر means, the heat abated or flagged after being intense and vehement. فتر الوحی means, the revelation stopped or its coming discontinued (Lane & Aqrab). See also 5:20.
2361
Important Words:
یفترون (they flag) is derived from فتر. They say فتر الشیء i.e. the thing remitted or became still after vehemence or it became gentle after vehemence. فتر من عمله means, he flagged or became remiss in his work. فتر الحر means, the heat abated or flagged after being intense and vehement. فتر الوحی means, the revelation stopped or its coming discontinued (Lane & Aqrab). See also 5:20.
1877
The verse gives some marks of the true servants of God. They are not tired of serving God and humanity. They do not accept a Divine Prophet under a momentary impulse and then under the stress of hardships and privations lose heart. Once they accept the truth, they stick to it through thick and thin. Their zeal and enthusiasm for the service of truth never flag or fail. Worship of God is a source of delight to them and a means of relief from worries and anxieties (13:29). 'The cheer of my eyes is in Prayer,' the Holy Prophet is reported to have said (Nasa’i).
أَمِ ٱتَّخَذُوٓا۟ ءَالِهَةً مِّنَ ٱلْأَرْضِ هُمْ يُنشِرُونَ
创造或使死者复生, 是安拉独具的常德和能力。伊撒和其他任何人都不能与安拉分享这一常德。提及这一常德的目的是要粉碎伊撒的神性。这是这几节经文专门要谈及的主题。
Creating or raising the dead to life is the exclusive attribute and prerogative of God. Neither Jesus nor any other person can share this attribute with Him. The reference to this attribute is intended to smash the divinity of Jesus which, in particular, forms the subject-matter of these verses.
Commentary:
Creating or raising the dead to life is the exclusive attribute and prerogative of God. Neither Jesus nor any other person can share in this Divine attribute. The reference to this attribute is intended to smash the divinity of Jesus which, in particular, forms the subject matter of these verses.
829
创造或使死者复生, 是安拉独具的常德和能力。伊撒和其他任何人都不能与安拉分享这一常德。提及这一常德的目的是要粉碎伊撒的神性。这是这几节经文专门要谈及的主题。
2362
Commentary:
Creating or raising the dead to life is the exclusive attribute and prerogative of God. Neither Jesus nor any other person can share in this Divine attribute. The reference to this attribute is intended to smash the divinity of Jesus which, in particular, forms the subject matter of these verses.
1878
Creating or raising the dead to life is the exclusive attribute and prerogative of God. Neither Jesus nor any other person can share this attribute with Him. The reference to this attribute is intended to smash the divinity of Jesus which, in particular, forms the subject-matter of these verses.
لَوْ كَانَ فِيهِمَآ ءَالِهَةٌ إِلَّا ٱللَّهُ لَفَسَدَتَا ۚ فَسُبْحَٰنَ ٱللَّهِ رَبِّ ٱلْعَرْشِ عَمَّا يَصِفُونَ
这节经文是驳斥多神论的一种有效而结论性的论据。即使无神论者也不能否认遍布并充斥在整个宇宙之间的完美秩序。这种秩序指明了这样一个事实: 一种统一的法则支配着宇宙; 而这些法则的统一性证明这个宇宙的创造主和支配者的独一性。假如安拉不止一个的话, 那么, 支配这宇宙的法则也就不止一个--------因为有一个主宰就一定要以他自己独特的法则来创造这个宇宙--------这样, 其必然结果就会是混乱而无秩序, 整个宇宙就早已四分五裂了。因此, 说有三个主宰, 各方面都相等地完美, 合在一起成为这个宇宙的创造者和支配着, 显然是荒诞无稽的。
یعنی ایک سے زیادہ معبود انِ کامل کے لئے ضروری تھا کہ ان میں سے ہر ایک نیا نظام شمسی بھی بناتا۔ ورنہ ان میں سے کوئی بھی معبود قرار نہیں دیا جا سکتا تھا اور اگر ایک سے زیادہ نظام شمسی ہوتے تو مختلف قوانین قدرت بھی ہوتے۔ جس کی وجہ سے دنیا چکر میں پڑ جاتی اور تباہ ہو جاتی۔
The verse constitutes an effective and conclusive argument against polytheism. Even atheists cannot deny that perfect order pervades and permeates the entire universe. This order points to the fact that one uniform law governs it; and the uniformity of laws proves the Unity of the Maker and Controller of the universe. If there had been more than one God, then more than one law would have governed the universe—because for a god it is necessary to create the universe with his own special laws—and thus disorder and confusion would have been the inevitable result and the whole universe would have gone to pieces. It is, therefore, manifestly absurd to say that three gods, equally perfect in all respects are jointly the creators and controllers of the universe.
Commentary:
The verse constitutes a most effective and conclusive argument against polytheism. Even atheists cannot deny that perfect order pervades and permeates the whole universe. This order points to the fact that one uniform law governs it, and the unity of laws proves the Unity of the Maker and Controller of the universe. If there had been more than one God, then more than one law would have governed the universe because for a god it is necessary to create a universe with its own laws; and thus disorder and confusion would have been the inevitable result and the whole universe would have gone to pieces. Moreover, the very word اله (meaning a Being Who is the object of our utmost love, obedience and submission and Who possesses perfect powers and attributes) shows that such a Perfect Being can only be one at one time. It is manifestly absurd to say that three gods, equally perfect in all respects, are jointly the creators and controllers of the universe. The fact of the three gods doing, and should do, the same thing which One Perfect God can implies their imperfection and an imperfect being cannot be our اله (One Who is worthy of our adoration).
830
这节经文是驳斥多神论的一种有效而结论性的论据。即使无神论者也不能否认遍布并充斥在整个宇宙之间的完美秩序。这种秩序指明了这样一个事实: 一种统一的法则支配着宇宙; 而这些法则的统一性证明这个宇宙的创造主和支配者的独一性。假如安拉不止一个的话, 那么, 支配这宇宙的法则也就不止一个--------因为有一个主宰就一定要以他自己独特的法则来创造这个宇宙--------这样, 其必然结果就会是混乱而无秩序, 整个宇宙就早已四分五裂了。因此, 说有三个主宰, 各方面都相等地完美, 合在一起成为这个宇宙的创造者和支配着, 显然是荒诞无稽的。
2
یعنی ایک سے زیادہ معبود انِ کامل کے لئے ضروری تھا کہ ان میں سے ہر ایک نیا نظام شمسی بھی بناتا۔ ورنہ ان میں سے کوئی بھی معبود قرار نہیں دیا جا سکتا تھا اور اگر ایک سے زیادہ نظام شمسی ہوتے تو مختلف قوانین قدرت بھی ہوتے۔ جس کی وجہ سے دنیا چکر میں پڑ جاتی اور تباہ ہو جاتی۔
2363
Commentary:
The verse constitutes a most effective and conclusive argument against polytheism. Even atheists cannot deny that perfect order pervades and permeates the whole universe. This order points to the fact that one uniform law governs it, and the unity of laws proves the Unity of the Maker and Controller of the universe. If there had been more than one God, then more than one law would have governed the universe because for a god it is necessary to create a universe with its own laws; and thus disorder and confusion would have been the inevitable result and the whole universe would have gone to pieces. Moreover, the very word اله (meaning a Being Who is the object of our utmost love, obedience and submission and Who possesses perfect powers and attributes) shows that such a Perfect Being can only be one at one time. It is manifestly absurd to say that three gods, equally perfect in all respects, are jointly the creators and controllers of the universe. The fact of the three gods doing, and should do, the same thing which One Perfect God can implies their imperfection and an imperfect being cannot be our اله (One Who is worthy of our adoration).
1879
The verse constitutes an effective and conclusive argument against polytheism. Even atheists cannot deny that perfect order pervades and permeates the entire universe. This order points to the fact that one uniform law governs it; and the uniformity of laws proves the Unity of the Maker and Controller of the universe. If there had been more than one God, then more than one law would have governed the universe—because for a god it is necessary to create the universe with his own special laws—and thus disorder and confusion would have been the inevitable result and the whole universe would have gone to pieces. It is, therefore, manifestly absurd to say that three gods, equally perfect in all respects are jointly the creators and controllers of the universe.
لَا يُسْـَٔلُ عَمَّا يَفْعَلُ وَهُمْ يُسْـَٔلُونَ
这节经文指出宇宙间秩序的完善无缺, 因此指出创造和支配宇宙的养主是完善无缺的, 而且他是唯一的。这节经文也意示安拉的最高权威, 而其他所有的人和物是从于他的权威的。这又成为驳斥多神论的另一论据。
The verse points to the perfection and completeness of the order in the universe and, therefore, to the perfection of its Author and Controller and hence to His Unity. It also signifies that God’s authority is supreme while all other beings and things are subject to His authority. This constitutes another argument against polytheism.
Commentary:
The verse means to say that as God’s works are perfect and absolutely free from defect or blemish, therefore He must be faultless and being the One and undisputed Master and Controller of the whole universe He is answerable before nobody. The verse points to the perfection and completeness of the order in the universe and therefore to the perfection of its Author and Controller and hence to His Unity. It continues the argument begun in the previous verse. It also signifies that God’s authority is supreme while all other beings and things are subject to His authority. This constitutes another argument against polytheism.
831
这节经文指出宇宙间秩序的完善无缺, 因此指出创造和支配宇宙的养主是完善无缺的, 而且他是唯一的。这节经文也意示安拉的最高权威, 而其他所有的人和物是从于他的权威的。这又成为驳斥多神论的另一论据。
2364
Commentary:
The verse means to say that as God’s works are perfect and absolutely free from defect or blemish, therefore He must be faultless and being the One and undisputed Master and Controller of the whole universe He is answerable before nobody. The verse points to the perfection and completeness of the order in the universe and therefore to the perfection of its Author and Controller and hence to His Unity. It continues the argument begun in the previous verse. It also signifies that God’s authority is supreme while all other beings and things are subject to His authority. This constitutes another argument against polytheism.
1880
The verse points to the perfection and completeness of the order in the universe and, therefore, to the perfection of its Author and Controller and hence to His Unity. It also signifies that God’s authority is supreme while all other beings and things are subject to His authority. This constitutes another argument against polytheism.
أَمِ ٱتَّخَذُوا۟ مِن دُونِهِۦٓ ءَالِهَةً ۖ قُلْ هَاتُوا۟ بُرْهَٰنَكُمْ ۖ هَٰذَا ذِكْرُ مَن مَّعِىَ وَذِكْرُ مَن قَبْلِى ۗ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ ٱلْحَقَّ ۖ فَهُم مُّعْرِضُونَ
18:16; 23:118; 27:65.
پہلوں کے لئے اس طرح کہ پہلے لوگوں پر جو اُن کی امتوں نے جھوٹ باندھ کر اعتراض پیدا کر دئے تھے۔ قرآن نے وہ سب دور کر دئے اور اس طرح اول اور آخر کے لئے شرف کا موجب ہو گیا۔
18:16; 23:118; 27:65.
The Qur’an is a source of honour and dignity for previous Prophets also, because it clears them of the charges of which their people falsely accused them.
18:16; 23:118; 27:65.
Commentary:
The verse gives another argument about the Unity of God. The Holy Prophet here is enjoined to ask his people to go through the Quran and other revealed Scriptures and then tell him whether they find in them any deferential reference to polytheism or to permission to worship other gods besides the One True God. "This is the constant doctrine of all the sacred Books," says Sale in his "Introduction to the Quran," "not only the Quran, but also those Scriptures which were revealed in former ages, all of them bear witness to the great and fundamental truth of the Unity of God."
Taking ذکر in the sense of honour, eminence etc. (see 15:7), the verse would mean that the Quran is a source of honour for those with the Holy Prophet and for those before him i.e. it will raise its followers from depths of degradation to great heights of honour and eminence, and it has cleared Divine Prophets and other righteous servants of God of the charges and accusations that were imputed to them in former Scriptures.
a
18:16; 23:118; 27:65.
1
پہلوں کے لئے اس طرح کہ پہلے لوگوں پر جو اُن کی امتوں نے جھوٹ باندھ کر اعتراض پیدا کر دئے تھے۔ قرآن نے وہ سب دور کر دئے اور اس طرح اول اور آخر کے لئے شرف کا موجب ہو گیا۔
a
18:16; 23:118; 27:65.
2365
Commentary:
The verse gives another argument about the Unity of God. The Holy Prophet here is enjoined to ask his people to go through the Quran and other revealed Scriptures and then tell him whether they find in them any deferential reference to polytheism or to permission to worship other gods besides the One True God. "This is the constant doctrine of all the sacred Books," says Sale in his "Introduction to the Quran," "not only the Quran, but also those Scriptures which were revealed in former ages, all of them bear witness to the great and fundamental truth of the Unity of God."
Taking ذکر in the sense of honour, eminence etc. (see 15:7), the verse would mean that the Quran is a source of honour for those with the Holy Prophet and for those before him i.e. it will raise its followers from depths of degradation to great heights of honour and eminence, and it has cleared Divine Prophets and other righteous servants of God of the charges and accusations that were imputed to them in former Scriptures.
a
18:16; 23:118; 27:65.
1880A
The Qur’an is a source of honour and dignity for previous Prophets also, because it clears them of the charges of which their people falsely accused them.
وَمَآ أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلَّا نُوحِىٓ إِلَيْهِ أَنَّهُۥ لَآ إِلَٰهَ إِلَّآ أَنَا۠ فَٱعْبُدُونِ
یہ آیت عربی کے ترجمہ کے لحاظ سے بہت مشکل ہے کیونکہ یہ مضمون اردو میں مثبت الفاظ میں ادا کرتے ہیں۔ لیکن عربی میں منفی الفاظ سے۔ ہم نے ترجمہ کی سہولت کے لئے مفہوم کو قائم رکھتے ہوئے ترجمہ مثبت الفاظ میں کر دیا ہے۔
Commentary:
The verse gives a third argument in favour of the Unity of God. It purports to say that all the Divine Messengers and great religious reformers who appeared among different nations and countries at different times testified with one voice to the Oneness of God which was their common mission. In spite of the fact that with the passage of time the teachings of these Prophets became tampered with and were subjected to distortions and interpolations, the belief in the Unity of God continued to be the basic principle of all these teachings. These Prophets and Messengers appeared among all nations and peoples and the greatest of all, the Holy Prophet Muhammad, appeared at a time when the whole world was immersed in the Cimmerian darkness of moral turpitude, and idol worship was rife among every people and country in one form or another and was practised in its most heinous form in Arabia where the Holy Prophet preached his message of the Oneness of God. He carried on such an effective and relentless campaign against idolatry that it disappeared from Arabia never to return. Not only did he condemn and forbid idol-worship and enjoin and impress upon his people the worship of One True God but also gave unanswerable arguments in support of monotheism and against polytheism and he fully succeeded in engendering in the minds of his followers an invincible faith in Divine Unity and an equally implacable hatred for shirk—setting up equals with God. In four short sentences of one of its shortest Surah—Al-Ikhlas, the Quran has refuted and demolished in a most beautiful and effective manner four forms of polytheism. The first verse proclaims the absolute Unity of God. It says: "Say, He is Allah, the One." It means that out of ignorance and perversity man invents and indulges in most fantastic theories and ideas about God. But the central and pivotal fact about the Divine Being remains that He is absolutely One in every respect and manner. He is neither the beginning nor the end of anything and He is not like anything, nor any thing is like Him. To regard anything like Him is to impugn His absolute Unity.
In the words, "Allah, the Independent and Besought of all," the Quran has demolished the second kind of shirk i.e. to ascribe Divine powers and attributes to other beings and things. The verse says that God has need of nobody but all beings and things have need of Him. It is therefore foolish and futile to have recourse to beings and things which themselves are wholly dependent upon God. The third verse, viz. "He begets not, nor is He begotten" refutes and repudiates the third kind of polytheism i.e. the doctrine of God being the father or son of anybody. The verse means to say that God is eternal and everlasting. He has begotten no son who should take His place, nor is He begotten of anyone from whom He should have inherited His Divine powers and attributes. He was always Independent and Besought of all and will ever be so. So we should worship Him and call on Him alone for the fulfilment of our needs and requirements. The verse "And there is none like unto Him," exposes the folly and futility of the fourth kind of shirk. It signifies that it is beyond any created thing to be His partner in Divinity i.e. to be like Him in His person or attributes. God is far exalted and above that to which man can aspire. However high man may rise, he cannot even touch the fringes of the precincts of Divinity and will ever remain God’s servant.
This is the most sublime conception of absolute Unity of God as taught and inculcated by the Quran.
At another place (2:256) the Quran has shed further light on Divine Unity. It says: "There is no God but Allah, the Living, the Self-Subsisting and All-Sustaining. Slumber seizes Him not, nor sleep (i.e. no interruption ever takes place in His works). To Him belongs whatsoever is in the heavens and whatsoever is in the earth. Who is he that will intercede with Him except by His permission (i.e. God grants the prayers of His servants but no one should think that He can compel God to accept His prayer. It is after He has granted the permission to any of His servants that he can intercede with Him)? He knows what is before them and what is behind them (i.e. He knows the past and the future. His knowledge is complete and all-comprehensive because full control is not possible without complete knowledge and complete knowledge is the never-failing accompaniment of absolute Unity). And they encompass nothing of His knowledge except what He pleases (i.e. man can accomplish nothing except with the help of the knowledge that he receives from God). His knowledge extends over the heavens and the earth (i.e. not an atom moves in the heavens and the earth without His permission and every particle is subject to His control). And the care of them burdens Him not (i.e. the universe will continue to exist and function under the never-failing supervision and protection of God). And He is the High (i.e. every atom of the universe bears witness to His Almightiness and He is so exalted that human reason cannot attain to full comprehension of Him); and yet He is great (i.e. He is so manifest in His great works that every honest seeker after Him can attain to communion with Him)." This is the very high and noble conception of Divine Unity which the Holy Prophet gave to the world and for which he worked and suffered. He told the people of the world that Divine Unity consists in the fact that man should rise to such a high stage of spiritual exaltation as to become completely engrossed in One God and become at one with Him. It is when man reaches this high stage of moral and spiritual development that he can be said to have attained the great object of his creation.
2
یہ آیت عربی کے ترجمہ کے لحاظ سے بہت مشکل ہے کیونکہ یہ مضمون اردو میں مثبت الفاظ میں ادا کرتے ہیں۔ لیکن عربی میں منفی الفاظ سے۔ ہم نے ترجمہ کی سہولت کے لئے مفہوم کو قائم رکھتے ہوئے ترجمہ مثبت الفاظ میں کر دیا ہے۔
2366
Commentary:
The verse gives a third argument in favour of the Unity of God. It purports to say that all the Divine Messengers and great religious reformers who appeared among different nations and countries at different times testified with one voice to the Oneness of God which was their common mission. In spite of the fact that with the passage of time the teachings of these Prophets became tampered with and were subjected to distortions and interpolations, the belief in the Unity of God continued to be the basic principle of all these teachings. These Prophets and Messengers appeared among all nations and peoples and the greatest of all, the Holy Prophet Muhammad, appeared at a time when the whole world was immersed in the Cimmerian darkness of moral turpitude, and idol worship was rife among every people and country in one form or another and was practised in its most heinous form in Arabia where the Holy Prophet preached his message of the Oneness of God. He carried on such an effective and relentless campaign against idolatry that it disappeared from Arabia never to return. Not only did he condemn and forbid idol-worship and enjoin and impress upon his people the worship of One True God but also gave unanswerable arguments in support of monotheism and against polytheism and he fully succeeded in engendering in the minds of his followers an invincible faith in Divine Unity and an equally implacable hatred for shirk—setting up equals with God. In four short sentences of one of its shortest Surah—Al-Ikhlas, the Quran has refuted and demolished in a most beautiful and effective manner four forms of polytheism. The first verse proclaims the absolute Unity of God. It says: "Say, He is Allah, the One." It means that out of ignorance and perversity man invents and indulges in most fantastic theories and ideas about God. But the central and pivotal fact about the Divine Being remains that He is absolutely One in every respect and manner. He is neither the beginning nor the end of anything and He is not like anything, nor any thing is like Him. To regard anything like Him is to impugn His absolute Unity.
In the words, "Allah, the Independent and Besought of all," the Quran has demolished the second kind of shirk i.e. to ascribe Divine powers and attributes to other beings and things. The verse says that God has need of nobody but all beings and things have need of Him. It is therefore foolish and futile to have recourse to beings and things which themselves are wholly dependent upon God. The third verse, viz. "He begets not, nor is He begotten" refutes and repudiates the third kind of polytheism i.e. the doctrine of God being the father or son of anybody. The verse means to say that God is eternal and everlasting. He has begotten no son who should take His place, nor is He begotten of anyone from whom He should have inherited His Divine powers and attributes. He was always Independent and Besought of all and will ever be so. So we should worship Him and call on Him alone for the fulfilment of our needs and requirements. The verse "And there is none like unto Him," exposes the folly and futility of the fourth kind of shirk. It signifies that it is beyond any created thing to be His partner in Divinity i.e. to be like Him in His person or attributes. God is far exalted and above that to which man can aspire. However high man may rise, he cannot even touch the fringes of the precincts of Divinity and will ever remain God’s servant.
This is the most sublime conception of absolute Unity of God as taught and inculcated by the Quran.
At another place (2:256) the Quran has shed further light on Divine Unity. It says: "There is no God but Allah, the Living, the Self-Subsisting and All-Sustaining. Slumber seizes Him not, nor sleep (i.e. no interruption ever takes place in His works). To Him belongs whatsoever is in the heavens and whatsoever is in the earth. Who is he that will intercede with Him except by His permission (i.e. God grants the prayers of His servants but no one should think that He can compel God to accept His prayer. It is after He has granted the permission to any of His servants that he can intercede with Him)? He knows what is before them and what is behind them (i.e. He knows the past and the future. His knowledge is complete and all-comprehensive because full control is not possible without complete knowledge and complete knowledge is the never-failing accompaniment of absolute Unity). And they encompass nothing of His knowledge except what He pleases (i.e. man can accomplish nothing except with the help of the knowledge that he receives from God). His knowledge extends over the heavens and the earth (i.e. not an atom moves in the heavens and the earth without His permission and every particle is subject to His control). And the care of them burdens Him not (i.e. the universe will continue to exist and function under the never-failing supervision and protection of God). And He is the High (i.e. every atom of the universe bears witness to His Almightiness and He is so exalted that human reason cannot attain to full comprehension of Him); and yet He is great (i.e. He is so manifest in His great works that every honest seeker after Him can attain to communion with Him)." This is the very high and noble conception of Divine Unity which the Holy Prophet gave to the world and for which he worked and suffered. He told the people of the world that Divine Unity consists in the fact that man should rise to such a high stage of spiritual exaltation as to become completely engrossed in One God and become at one with Him. It is when man reaches this high stage of moral and spiritual development that he can be said to have attained the great object of his creation.
وَقَالُوا۟ ٱتَّخَذَ ٱلرَّحْمَٰنُ وَلَدًا ۗ سُبْحَٰنَهُۥ ۚ بَلْ عِبَادٌ مُّكْرَمُونَ
2:117; 4:172; 10:69; 19:89, 90.
2:117; 4:172; 10:69; 19:89, 90.
2:117; 4:172; 10:69; 19:89-90.
Commentary:
The words "honoured servants" point to the fact that not only Jesus but many other righteous men have been spoken of as God’s sons in former Scriptures and like him they have been called God’s sons only in a metaphorical sense. But they were nothing more than His honoured servants. In this respect Jesus enjoys no special prerogative. He was only one of the numerous honoured servants of God.
b
2:117; 4:172; 10:69; 19:89, 90.
a
2:117; 4:172; 10:69; 19:89-90.
2367
Commentary:
The words "honoured servants" point to the fact that not only Jesus but many other righteous men have been spoken of as God’s sons in former Scriptures and like him they have been called God’s sons only in a metaphorical sense. But they were nothing more than His honoured servants. In this respect Jesus enjoys no special prerogative. He was only one of the numerous honoured servants of God.
a
2:117; 4:172; 10:69; 19:89, 90.
لَا يَسْبِقُونَهُۥ بِٱلْقَوْلِ وَهُم بِأَمْرِهِۦ يَعْمَلُونَ
由上下文来看, 代词 ‘他们’ 指的是先知。安拉的使者不可能违背安拉或在道德上犯罪。这节经文确定众先知是不可能犯罪的。
The pronoun 'they' as the context shows refers to Prophets. Divine Messengers are incapable of disobeying God or committing a moral offence or sin. The verse establishes the sinlessness of the Prophets.
Commentary:
The pronoun 'they' in this verse as the context shows refers to prophets. The verse means to say that the prophets of God do not say anything which they are not bidden by God to say. Hence it is inconceivable that anyone of them should have laid claim to the Godhead or Sonship. Not only do they not say anything unless they are bidden by God to say it, but they also do not do anything unless God commands them to do so. The verse establishes the fact that Divine Messengers are incapable of disobeying God or committing a moral offence or sin. Incidentally it establishes the sinlessness of the Prophets.
832
由上下文来看, 代词 ‘他们’ 指的是先知。安拉的使者不可能违背安拉或在道德上犯罪。这节经文确定众先知是不可能犯罪的。
2368
Commentary:
The pronoun 'they' in this verse as the context shows refers to prophets. The verse means to say that the prophets of God do not say anything which they are not bidden by God to say. Hence it is inconceivable that anyone of them should have laid claim to the Godhead or Sonship. Not only do they not say anything unless they are bidden by God to say it, but they also do not do anything unless God commands them to do so. The verse establishes the fact that Divine Messengers are incapable of disobeying God or committing a moral offence or sin. Incidentally it establishes the sinlessness of the Prophets.
1881
The pronoun 'they' as the context shows refers to Prophets. Divine Messengers are incapable of disobeying God or committing a moral offence or sin. The verse establishes the sinlessness of the Prophets.
يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يَشْفَعُونَ إِلَّا لِمَنِ ٱرْتَضَىٰ وَهُم مِّنْ خَشْيَتِهِۦ مُشْفِقُونَ
2:256; 20:111.
2:256; 20:111.
The words may mean, 'what they did and what they did not or could not do;' or they may refer to the influences to which they were subject or the changes which they brought about.
2:256; 20:111.
Important Words:
مشفقون (they act cautiously) is the plural of مشفق which is active participle from شفق. They say شفق علیه i.e. he was solicitously affectionate towards him. أشفق منه means, he feared or was cautious of him. اشفاق which is inf. noun means, kindness or affection mixed with fear. Generally it signifies affection; kindness; and fear of the betiding of some evil event, together with sincere or honest advice (Lane & Mufradat).
Commentary:
The words, "what is before them and what is behind them," may mean; what they did and what they did not or could not do; or the influences to which they were subjected or the changes which they brought about.
The verse makes it plain that no one can intercede with God except with His permission. The Bible agrees with the Quran in this respect. It says:
If one man sin against another, the judge shall judge him: but if a man sin against the Lord, who shall entreat for him? (1 Sam 2: 25).
Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee (Jer. 7:16).
See also 2:49 & 2:256.
a
2:256; 20:111.
a
2:256; 20:111.
2369
Important Words:
مشفقون (they act cautiously) is the plural of مشفق which is active participle from شفق. They say شفق علیه i.e. he was solicitously affectionate towards him. أشفق منه means, he feared or was cautious of him. اشفاق which is inf. noun means, kindness or affection mixed with fear. Generally it signifies affection; kindness; and fear of the betiding of some evil event, together with sincere or honest advice (Lane & Mufradat).
Commentary:
The words, "what is before them and what is behind them," may mean; what they did and what they did not or could not do; or the influences to which they were subjected or the changes which they brought about.
The verse makes it plain that no one can intercede with God except with His permission. The Bible agrees with the Quran in this respect. It says:
If one man sin against another, the judge shall judge him: but if a man sin against the Lord, who shall entreat for him? (1 Sam 2: 25).
Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee (Jer. 7:16).
See also 2:49 & 2:256.
b
2:256; 20:111.
1882
The words may mean, 'what they did and what they did not or could not do;' or they may refer to the influences to which they were subject or the changes which they brought about.
۞ وَمَن يَقُلْ مِنْهُمْ إِنِّىٓ إِلَٰهٌ مِّن دُونِهِۦ فَذَٰلِكَ نَجْزِيهِ جَهَنَّمَ ۚ كَذَٰلِكَ نَجْزِى ٱلظَّٰلِمِينَ
It is significant that whereas claimants to Godhead will only be punished in the hereafter for their false claims, those pretenders and mountebanks who falsely lay claim to Prophethood are punished in this very world. They meet with death and destruction and all their organizations come to naught in this very life (69:45-48). This difference in the treatment of these two kinds of pretenders is due to the fact that the absurdity of a claim to Godhead is self-evident, therefore such a claimant need not be punished here. But a false claimant to Prophethood, if allowed to go scot-free, may succeed in deceiving innocent people into accepting his false claim; therefore he ultimately is made to suffer defeat, discomfiture and destruction in this very life and is not allowed to live long, and his mission is not allowed to prosper.
Commentary:
It is significant that whereas claimants to the Godhead will only be punished in the hereafter for their false claims, those pretenders and mountebanks who falsely lay claim to prophethood are punished in this very world. They meet with death and destruction and their whole organizations come to nought in this very life (69:46-48). This difference in treatment of these two kinds of pretenders is due to the fact that the absurdity of a claim to the Godhead is self-evident because no sane person would ever accept a claimant to godhead as God and therefore such a claimant need not be punished here. But a false claimant to prophethood, if allowed to go scot-free, may succeed in deceiving many innocent people into accepting his false claim; therefore he ultimately meets with defeat, discomfiture and destruction in this very life and is not allowed to live long and his mission is not permitted to prosper.
2370
Commentary:
It is significant that whereas claimants to the Godhead will only be punished in the hereafter for their false claims, those pretenders and mountebanks who falsely lay claim to prophethood are punished in this very world. They meet with death and destruction and their whole organizations come to nought in this very life (69:46-48). This difference in treatment of these two kinds of pretenders is due to the fact that the absurdity of a claim to the Godhead is self-evident because no sane person would ever accept a claimant to godhead as God and therefore such a claimant need not be punished here. But a false claimant to prophethood, if allowed to go scot-free, may succeed in deceiving many innocent people into accepting his false claim; therefore he ultimately meets with defeat, discomfiture and destruction in this very life and is not allowed to live long and his mission is not permitted to prosper.
1883
It is significant that whereas claimants to Godhead will only be punished in the hereafter for their false claims, those pretenders and mountebanks who falsely lay claim to Prophethood are punished in this very world. They meet with death and destruction and all their organizations come to naught in this very life (69:45-48). This difference in the treatment of these two kinds of pretenders is due to the fact that the absurdity of a claim to Godhead is self-evident, therefore such a claimant need not be punished here. But a false claimant to Prophethood, if allowed to go scot-free, may succeed in deceiving innocent people into accepting his false claim; therefore he ultimately is made to suffer defeat, discomfiture and destruction in this very life and is not allowed to live long, and his mission is not allowed to prosper.