Ruku 312 ع
Section 312 of 556 • 14 Verses
۞ وَقَالَ ٱلَّذِينَ لَا يَرْجُونَ لِقَآءَنَا لَوْلَآ أُنزِلَ عَلَيْنَا ٱلْمَلَٰٓئِكَةُ أَوْ نَرَىٰ رَبَّنَا ۗ لَقَدِ ٱسْتَكْبَرُوا۟ فِىٓ أَنفُسِهِمْ وَعَتَوْ عُتُوًّا كَبِيرًا
10:8, 12.
10:8, 12.
Commentary:
The disbelievers in their conceit and arrogance seem to be satisfied with nothing less than that angels should descend upon them or God Himself should speak to them to bear witness to the truth of the Prophet.
b
10:8, 12.
b
10:8, 12.
2658
Commentary:
The disbelievers in their conceit and arrogance seem to be satisfied with nothing less than that angels should descend upon them or God Himself should speak to them to bear witness to the truth of the Prophet.
b
10:8, 12.
2071A
See {252}.
يَوْمَ يَرَوْنَ ٱلْمَلَٰٓئِكَةَ لَا بُشْرَىٰ يَوْمَئِذٍ لِّلْمُجْرِمِينَ وَيَقُولُونَ حِجْرًا مَّحْجُورًا
6:9, 159.
6:9, 159.
An Arab would use the words Hijran Mahjuran when he is faced with a thing he does not like, meaning 'let it remain away from me so that I should not suffer from it' (Lane & Mufradat). In reply to their first insolent demand mentioned in the preceding verse, disbelievers are told that angels will certainly descend, but they will be angels of punishment and when they come, the disbelievers will hate the very sight of them and will pray that a strong barrier might be set up between them and the angels.
6:9,159.
Important Words:
حجرا محجورا (a strong barrier). حجر is derived from حجر (hajara) which means, he prevented, hindered, debarred, forbade or prohibited. They say لاحجرعنه i.e. there is no protection from him or it.حجر علیه means, the judge prohibited him from disposing of his property as he liked. حجر (hijrun) means, hindrance, barrier, protection, defence, prohibition, or prohibited, inviolable or sacred; any garden or walled garden; bosom; relationship that prohibits marriage; intellect or reason. ھذا حجر علیک means, this is forbidden to thee. An Arab would use the words حجرا محجورا when he is faced with a thing he does not like, meaning "let it remain away from me so that I should not suffer from it" (Lane, Mufradat & Aqrab). See also 6:139.
Commentary:
In reply to the first insolent demand the verse warns disbelievers that angels will certainly descend, but they will be angels of punishment and when they come, the disbelievers will hate the very sight of them and will pray that a strong barrier might be set up between them and the angels.
c
6:9, 159.
a
6:9,159.
2659
Important Words:
حجرا محجورا (a strong barrier). حجر is derived from حجر (hajara) which means, he prevented, hindered, debarred, forbade or prohibited. They say لاحجرعنه i.e. there is no protection from him or it.حجر علیه means, the judge prohibited him from disposing of his property as he liked. حجر (hijrun) means, hindrance, barrier, protection, defence, prohibition, or prohibited, inviolable or sacred; any garden or walled garden; bosom; relationship that prohibits marriage; intellect or reason. ھذا حجر علیک means, this is forbidden to thee. An Arab would use the words حجرا محجورا when he is faced with a thing he does not like, meaning "let it remain away from me so that I should not suffer from it" (Lane, Mufradat & Aqrab). See also 6:139.
Commentary:
In reply to the first insolent demand the verse warns disbelievers that angels will certainly descend, but they will be angels of punishment and when they come, the disbelievers will hate the very sight of them and will pray that a strong barrier might be set up between them and the angels.
c
6:9, 159.
2072
An Arab would use the words Hijran Mahjuran when he is faced with a thing he does not like, meaning 'let it remain away from me so that I should not suffer from it' (Lane & Mufradat). In reply to their first insolent demand mentioned in the preceding verse, disbelievers are told that angels will certainly descend, but they will be angels of punishment and when they come, the disbelievers will hate the very sight of them and will pray that a strong barrier might be set up between them and the angels.
وَقَدِمْنَآ إِلَىٰ مَا عَمِلُوا۟ مِنْ عَمَلٍ فَجَعَلْنَٰهُ هَبَآءً مَّنثُورًا
ھَبَـآءٌ کا لفظ جو قرآن کریم میں آتا ہے اس کے اصل معنے اس ہلکے اور باریک ذرّہ کے ہیں جو بعض دفعہ ہوا میں اُڑتا ہوا نظر آتا ہے اور آیت کا مفہوم یہ ہے کہ ہم ان کو اتنا پیسیں گے کہ ان کے ذرّات ہلکے ہو کر ہوا میں اُڑنے لگیں گے اور ان کے دوست ان کو جمع بھی نہ کر سکیں گے۔
And their second demand will be met by all their works being totally rendered null and void and by their being destroyed and scattered into thin air like particles of dust.
Commentary:
The second foolish demand of disbelievers was that God Himself should speak to them, bearing witness to the truth of the Holy Prophet. This demand, the verse purports to say, will be met by all their works being totally rendered null and void and by their being destroyed and scattered into thin air like particles of dust.
2
ھَبَـآءٌ کا لفظ جو قرآن کریم میں آتا ہے اس کے اصل معنے اس ہلکے اور باریک ذرّہ کے ہیں جو بعض دفعہ ہوا میں اُڑتا ہوا نظر آتا ہے اور آیت کا مفہوم یہ ہے کہ ہم ان کو اتنا پیسیں گے کہ ان کے ذرّات ہلکے ہو کر ہوا میں اُڑنے لگیں گے اور ان کے دوست ان کو جمع بھی نہ کر سکیں گے۔
2660
Commentary:
The second foolish demand of disbelievers was that God Himself should speak to them, bearing witness to the truth of the Holy Prophet. This demand, the verse purports to say, will be met by all their works being totally rendered null and void and by their being destroyed and scattered into thin air like particles of dust.
2073
And their second demand will be met by all their works being totally rendered null and void and by their being destroyed and scattered into thin air like particles of dust.
أَصْحَٰبُ ٱلْجَنَّةِ يَوْمَئِذٍ خَيْرٌ مُّسْتَقَرًّا وَأَحْسَنُ مَقِيلًا
Commentary:
The verse signifies that whereas the work of disbelievers will be completely destroyed, the life of believers will be a life of perfect and perpetual calm and tranquillity. They will pass their days and nights in undisturbed composure and equanimity.
2661
Commentary:
The verse signifies that whereas the work of disbelievers will be completely destroyed, the life of believers will be a life of perfect and perpetual calm and tranquillity. They will pass their days and nights in undisturbed composure and equanimity.
وَيَوْمَ تَشَقَّقُ ٱلسَّمَآءُ بِٱلْغَمَٰمِ وَنُزِّلَ ٱلْمَلَٰٓئِكَةُ تَنزِيلًا
2:211.
2:211.
2:211.
Commentary:
The reference in the verse may be to the Battle of Badr when rain came as a welcome relief to Muslims, and angels descended in large numbers to help them. Elsewhere the Quran says that in the battlefield of Badr as many as five thousand angels descended to attack disbelievers (3:125-126). It further says, "God revealed to the angels, saying, ‘I am with you; so give firmness to those who believe. I will cast terror into the hearts of those who disbelieve. Smite, then, the upper parts of their necks, and smite off all finger-tips" (8:13).
a
2:211.
a
2:211.
2662
Commentary:
The reference in the verse may be to the Battle of Badr when rain came as a welcome relief to Muslims, and angels descended in large numbers to help them. Elsewhere the Quran says that in the battlefield of Badr as many as five thousand angels descended to attack disbelievers (3:125-126). It further says, "God revealed to the angels, saying, ‘I am with you; so give firmness to those who believe. I will cast terror into the hearts of those who disbelieve. Smite, then, the upper parts of their necks, and smite off all finger-tips" (8:13).
a
2:211.
ٱلْمُلْكُ يَوْمَئِذٍ ٱلْحَقُّ لِلرَّحْمَٰنِ ۚ وَكَانَ يَوْمًا عَلَى ٱلْكَٰفِرِينَ عَسِيرًا
6:74; 22:57.
6:74; 22:57.
The day of Badr was indeed a most distressful day for disbelievers. It was on that day that the foundations of Islam were firmly laid and the Quraish had realised to their bitter mortification and discomfiture that it had come to stay.
6:74; 22:57.
Important Words:
عسیرا (hard) is derived from عسر which means, it was or became difficult, hard, hard to be borne or endured, hard to be done. حاجة عسیرة means, a want difficult of attainment. یوم عسیر means, a day of difficulties; a hard, distressful or calamitous day; an unfortunate or unlucky day (Lane & Aqrab).
Commentary:
The day of Badr was indeed a most distressful day for disbelievers. It was on that day that the foundations of Islam were firmly laid and the Quraish had realized to their bitter mortification and discomfiture that it had come to stay. They had not the faintest idea that a small band of only 313 men, without adequate arms, ammunition or implements of war, will inflict a most crushing defeat on them and "the glory of Kedar will depart forever". It was on the battlefield of Badr that the great fighters and leaders of the Quraish were killed. That battle has therefore rightly been called one of the greatest battles in history. In that battle the fate of Islam—in fact, the fate of humanity itself—hung in the balance and the victory of Islam was the triumph of humanity.
b
6:74; 22:57.
b
6:74; 22:57.
2663
Important Words:
عسیرا (hard) is derived from عسر which means, it was or became difficult, hard, hard to be borne or endured, hard to be done. حاجة عسیرة means, a want difficult of attainment. یوم عسیر means, a day of difficulties; a hard, distressful or calamitous day; an unfortunate or unlucky day (Lane & Aqrab).
Commentary:
The day of Badr was indeed a most distressful day for disbelievers. It was on that day that the foundations of Islam were firmly laid and the Quraish had realized to their bitter mortification and discomfiture that it had come to stay. They had not the faintest idea that a small band of only 313 men, without adequate arms, ammunition or implements of war, will inflict a most crushing defeat on them and "the glory of Kedar will depart forever". It was on the battlefield of Badr that the great fighters and leaders of the Quraish were killed. That battle has therefore rightly been called one of the greatest battles in history. In that battle the fate of Islam—in fact, the fate of humanity itself—hung in the balance and the victory of Islam was the triumph of humanity.
b
6:74; 22:57.
2074
The day of Badr was indeed a most distressful day for disbelievers. It was on that day that the foundations of Islam were firmly laid and the Quraish had realised to their bitter mortification and discomfiture that it had come to stay.
وَيَوْمَ يَعَضُّ ٱلظَّالِمُ عَلَىٰ يَدَيْهِ يَقُولُ يَٰلَيْتَنِى ٱتَّخَذْتُ مَعَ ٱلرَّسُولِ سَبِيلًا
33:67; 67:11.
33:67; 67:11.
33:67; 67:11.
Important Words:
لیتنی (would that I). لیت is a word denoting a wish (signifying would that...; I wish that...), generally relating to a thing that is impossible, rarely possible; governing the subject in the accusative case and the predicate in the nominative case. They say لیت زیدا ذاھب i.e. would that Zaid were going. Sometimes it is used as doubly transitive, putting both the subject and the predicate in the accusative case. They say لیت زیداً قائما i.e. would that Zaid were standing. It is used to give intensiveness to the meaning. لیتنی فعلت کذا و کذا means, would that I had done so and so (Lane).
Commentary:
This and the following two verses depict the feeling of humiliation and regret that overwhelmed the disbelievers on the day of Badr. These verses may have general application also.
c
33:67; 67:11.
a
33:67; 67:11.
2664
Important Words:
لیتنی (would that I). لیت is a word denoting a wish (signifying would that...; I wish that...), generally relating to a thing that is impossible, rarely possible; governing the subject in the accusative case and the predicate in the nominative case. They say لیت زیدا ذاھب i.e. would that Zaid were going. Sometimes it is used as doubly transitive, putting both the subject and the predicate in the accusative case. They say لیت زیداً قائما i.e. would that Zaid were standing. It is used to give intensiveness to the meaning. لیتنی فعلت کذا و کذا means, would that I had done so and so (Lane).
Commentary:
This and the following two verses depict the feeling of humiliation and regret that overwhelmed the disbelievers on the day of Badr. These verses may have general application also.
c
33:67; 67:11.
يَٰوَيْلَتَىٰ لَيْتَنِى لَمْ أَتَّخِذْ فُلَانًا خَلِيلًا
Important Words:
ویلتیٰ (woe is me). ویل means, the befalling of some calamity, misfortune or sorrow; punishment; perdition. The expression ویلک or ویل لکis used as a warning for some impending misfortune or calamity (Lane & Aqrab). See also 2:80.
2665
Important Words:
ویلتیٰ (woe is me). ویل means, the befalling of some calamity, misfortune or sorrow; punishment; perdition. The expression ویلک or ویل لکis used as a warning for some impending misfortune or calamity (Lane & Aqrab). See also 2:80.
لَّقَدْ أَضَلَّنِى عَنِ ٱلذِّكْرِ بَعْدَ إِذْ جَآءَنِى ۗ وَكَانَ ٱلشَّيْطَٰنُ لِلْإِنسَٰنِ خَذُولًا
Important Words:
خذولا (one who always deserts) is derived from خذل. They say خذله or خذل عنه i.e. he abstained from, or neglected, aiding or assisting him; and held back from him; he left or forsook him or deserted him. خذول is the intensive form of خاذل and means, a great deserter or one who always deserts his friends (Lane & Mufradat).
2666
Important Words:
خذولا (one who always deserts) is derived from خذل. They say خذله or خذل عنه i.e. he abstained from, or neglected, aiding or assisting him; and held back from him; he left or forsook him or deserted him. خذول is the intensive form of خاذل and means, a great deserter or one who always deserts his friends (Lane & Mufradat).
وَقَالَ ٱلرَّسُولُ يَٰرَبِّ إِنَّ قَوْمِى ٱتَّخَذُوا۟ هَٰذَا ٱلْقُرْءَانَ مَهْجُورًا
这节经文可以十分确切地用于那些把 «古兰经» 抛弃在身后的所谓穆斯林。在过去的十四个世纪中, «古兰经» 也许从来没有像今天那样被穆斯林所忽视过。穆圣说过一句话, 其大意是: “我的民族将有一个时期, 那时伊斯兰教只留下它的名称, 而 «古兰经» 只留下它的文字”。(بَيْهَقِی شُعَبُ الْاِيْمَانْ, Baihaqi, Shu‘abul-Iman) 现在就是那个时期。
Quite appropriately the verse may apply to those so-called Muslims who have discarded the Qur’an and have thrown it behind their backs. Perhaps never during the last 14 centuries the Qur’an was so much neglected and ignored by the Muslims as it is today. There is a saying of the Holy Prophet to the effect: 'A time will come upon my people when there will remain nothing of Islam but its name and of the Qur’an but its words' (Baihaqi. Shu‘abul-Iman). The present indeed is that time.
Commentary:
The expression "my people" may apply to the Quraish of Mecca who were the Holy Prophet’s people and were the Quran’s immediate addressees. More appropriately the words may apply to all Muslims, who have discarded the Quran and have thrown it behind their backs. Perhaps never during the last 14 centuries the Quran was so much neglected and ignored by the Muslims as it is today. There is a saying of the Holy Prophet to the effect: "A time will come upon my people when there will remain nothing of Islam but its name and of the Quran but its words (Baihaqi, Shu‘abul-Iman). The present indeed is that time.
The emphasis on the word "this" in the expression "this Quran" is full of pathos. The Holy Prophet is represented here as saying that his people have discarded such a blessed book as this Quran in which there is light and guidance for them and which is God’s greatest boon for mankind and which has been revealed to raise them to the highest pinnacles of moral and spiritual eminence.
918
这节经文可以十分确切地用于那些把 «古兰经» 抛弃在身后的所谓穆斯林。在过去的十四个世纪中, «古兰经» 也许从来没有像今天那样被穆斯林所忽视过。穆圣说过一句话, 其大意是: “我的民族将有一个时期, 那时伊斯兰教只留下它的名称, 而 «古兰经» 只留下它的文字”。(بَيْهَقِی شُعَبُ الْاِيْمَانْ, Baihaqi, Shu‘abul-Iman) 现在就是那个时期。
2667
Commentary:
The expression "my people" may apply to the Quraish of Mecca who were the Holy Prophet’s people and were the Quran’s immediate addressees. More appropriately the words may apply to all Muslims, who have discarded the Quran and have thrown it behind their backs. Perhaps never during the last 14 centuries the Quran was so much neglected and ignored by the Muslims as it is today. There is a saying of the Holy Prophet to the effect: "A time will come upon my people when there will remain nothing of Islam but its name and of the Quran but its words (Baihaqi, Shu‘abul-Iman). The present indeed is that time.
The emphasis on the word "this" in the expression "this Quran" is full of pathos. The Holy Prophet is represented here as saying that his people have discarded such a blessed book as this Quran in which there is light and guidance for them and which is God’s greatest boon for mankind and which has been revealed to raise them to the highest pinnacles of moral and spiritual eminence.
2075
Quite appropriately the verse may apply to those so-called Muslims who have discarded the Qur’an and have thrown it behind their backs. Perhaps never during the last 14 centuries the Qur’an was so much neglected and ignored by the Muslims as it is today. There is a saying of the Holy Prophet to the effect: 'A time will come upon my people when there will remain nothing of Islam but its name and of the Qur’an but its words' (Baihaqi. Shu‘abul-Iman). The present indeed is that time.
وَكَذَٰلِكَ جَعَلْنَا لِكُلِّ نَبِىٍّ عَدُوًّا مِّنَ ٱلْمُجْرِمِينَ ۗ وَكَفَىٰ بِرَبِّكَ هَادِيًا وَنَصِيرًا
6:113.
6:113.
6:113.
d
6:113.
a
6:113.
a
6:113.
وَقَالَ ٱلَّذِينَ كَفَرُوا۟ لَوْلَا نُزِّلَ عَلَيْهِ ٱلْقُرْءَانُ جُمْلَةً وَٰحِدَةً ۚ كَذَٰلِكَ لِنُثَبِّتَ بِهِۦ فُؤَادَكَ ۖ وَرَتَّلْنَٰهُ تَرْتِيلًا
17:107; 73:5.
11:121.
«古兰经» 是在间隔的时间上一部分一部分地启示的。这样地启示是想达到几个非常有用的目的: (1) 各节经文启示之间的那段时间给信者提供一个机会来证明已经启示的经文中所含的一些预言是否能实现, 因此可加强和巩固他们的信心。而且在这段时间内要答覆不信者所提出的许多反对意见。(2) 当穆斯林在特定时机为了特定的需要要求引导时, 可以启示必需和有关的经文。«古兰经» 启示的时期延续了23年, 为的是能够使穆圣的伙伴得以记住、学习和吸收它。假如它是全部经典在同一时候启示的话, 不信的人就可以会说这是穆圣叫什么人准备好的。因此, «古兰经» 是在不同时期, 为了不同的时机以及在极不同的条件和情况下逐步启示的, 这就答覆了这方面可能提出的反对意见。«古兰经» 之逐步启示为的是使人们能够容易地记住它。«古兰经» 分段启示, 也实现了 «圣经» 中以下的预言:
“这先知到底在教些什么? 谁要听他的? 他只能讲给刚断奶的婴儿听! 他居然还想一课一课、一行一行、一个字一个字地教导我们!” (《以赛亚书》28:9-10)。
مطلب یہ ہے کہ ٹکڑے ٹکڑے اترنے سے ایک تو سب مسلمانوں کو قرآن آسانی سے یاد ہو سکتا تھا۔ دوسرے ایک سورۃ میں بیان کردہ پیشگوئی جب پوری ہو جاتی تو دوسری سورۃ میں اس کی طرف اشارہ کیا جا سکتا تھا جس سے آنحضرت صلی اللہ علیہ وسلم اور صحابہؓ کے دل مضبوط ہو جاتے۔ اکٹھا نازل ہونے کی صورت میں یہ دونوں اغراض پوری نہیں ہو سکتی تھیں۔
17:107; 73:5.
11:121.
The Qur’an was revealed piecemeal and at intervals. This was intended to serve some very useful purposes: (i) The interval between the revelation of different passages afforded the believers an opportunity to witness the fulfilment of some of the prophecies contained in the passages already revealed and thus their faith became strengthened and fortified. Further, it was intended to answer the objections raised by disbelievers during the interval. (ii) When Muslims needed guidance on a particular occasion to meet a particular need, necessary and relevant verses were revealed. The revelation of the Qur’an was spread over a period of 23 years in order to enable the Companions of the Holy Prophet to remember, learn and assimilate it. If it had been revealed all at once and in the form of one complete book, the disbelievers could have said that the Holy Prophet had got it prepared from somebody. Thus its gradual revelation at different times, on different occasions and under vastly different conditions and
17:107; 73:5.
11:121.
Important Words:
رتلناہ ترتیلا (We arranged it in the best form) is derived from رتل (ratala). They say رتل الشیء i.e. the thing was or became well arranged. رتل الکلام (rattala) means, he put together and arranged well the component parts of the speech or saying and made it distinct. ترتیل (inf. noun) in its original sense relates to the teeth, their being separate one from another. The addition of the infinitive to the verb رتلنا is done in order to intensify the sense (Lane).
Commentary:
The Quran was revealed piecemeal and at intervals. This was intended to serve two very useful purposes: (i) The interval between the revelation of different passages afforded the believers an opportunity to witness fulfilment of some of the prophecies made in the passages already revealed and thus their faith became strengthened and fortified. Further it was intended to answer the objections raised by disbelievers during the interval. (ii) When Muslims needed guidance on a particular occasion to meet a particular need, necessary and relevant verses were revealed. Besides, the revelation of the Quran was spread over a period of 23 years in order to enable the Companions of the Holy Prophet to remember, learn and assimilate it. Moreover, the Quran had anticipated one possible objection of disbelievers and its gradual revelation was intended to answer that objection. If it had been revealed at once and in the form of one complete book, the disbelievers could have said that the Holy Prophet had got it all prepared from somebody. Thus its gradual revelation at different times, on different occasions and under vastly different conditions and circumstances, effectively smashed this possible objection. Last of all there was a prophecy of Prophet Isaiah that the last Divine Book would be revealed piecemeal and at intervals. The prophecy is as follows:
"Whom shall he teach knowledge and whom shall he make to understand the message? them that are weaned from the milk, and drawn from the breast? For it is precept upon precept; precept upon precept, line upon line, line upon line; here a little and there a little: for with strange lips and another tongue will he speak to this people" (Isaiah 28: 9-10).
The words, "We have arranged it in the best form," signify that whereas the Quran was revealed gradually and piecemeal to meet the needs of changing circumstances, it did not remain a collection of disorderly fragments but was given a perfect order and arrangement by Divine revelation. It may be noted here that the present order of the Quran is different from that in which it was originally revealed. It was revealed in an order which suited the needs and requirements of its immediate addressees and was arranged, under Divine direction, in an order which suited the permanent needs of humanity at large. Since both these kinds of needs were different, the two orders should necessarily have been different. It is indeed an outstanding miracle of the Quran that it was revealed in an order which was best suited for the needs of the period during which it was revealed and was arranged for permanent use in the order which was also best suited for humanity’s lasting needs.
a
17:107; 73:5.
b
11:121.
919
«古兰经» 是在间隔的时间上一部分一部分地启示的。这样地启示是想达到几个非常有用的目的: (1) 各节经文启示之间的那段时间给信者提供一个机会来证明已经启示的经文中所含的一些预言是否能实现, 因此可加强和巩固他们的信心。而且在这段时间内要答覆不信者所提出的许多反对意见。(2) 当穆斯林在特定时机为了特定的需要要求引导时, 可以启示必需和有关的经文。«古兰经» 启示的时期延续了23年, 为的是能够使穆圣的伙伴得以记住、学习和吸收它。假如它是全部经典在同一时候启示的话, 不信的人就可以会说这是穆圣叫什么人准备好的。因此, «古兰经» 是在不同时期, 为了不同的时机以及在极不同的条件和情况下逐步启示的, 这就答覆了这方面可能提出的反对意见。«古兰经» 之逐步启示为的是使人们能够容易地记住它。«古兰经» 分段启示, 也实现了 «圣经» 中以下的预言:
“这先知到底在教些什么? 谁要听他的? 他只能讲给刚断奶的婴儿听! 他居然还想一课一课、一行一行、一个字一个字地教导我们!” (《以赛亚书》28:9-10)。
1
مطلب یہ ہے کہ ٹکڑے ٹکڑے اترنے سے ایک تو سب مسلمانوں کو قرآن آسانی سے یاد ہو سکتا تھا۔ دوسرے ایک سورۃ میں بیان کردہ پیشگوئی جب پوری ہو جاتی تو دوسری سورۃ میں اس کی طرف اشارہ کیا جا سکتا تھا جس سے آنحضرت صلی اللہ علیہ وسلم اور صحابہؓ کے دل مضبوط ہو جاتے۔ اکٹھا نازل ہونے کی صورت میں یہ دونوں اغراض پوری نہیں ہو سکتی تھیں۔
b
17:107; 73:5.
c
11:121.
2668
Important Words:
رتلناہ ترتیلا (We arranged it in the best form) is derived from رتل (ratala). They say رتل الشیء i.e. the thing was or became well arranged. رتل الکلام (rattala) means, he put together and arranged well the component parts of the speech or saying and made it distinct. ترتیل (inf. noun) in its original sense relates to the teeth, their being separate one from another. The addition of the infinitive to the verb رتلنا is done in order to intensify the sense (Lane).
Commentary:
The Quran was revealed piecemeal and at intervals. This was intended to serve two very useful purposes: (i) The interval between the revelation of different passages afforded the believers an opportunity to witness fulfilment of some of the prophecies made in the passages already revealed and thus their faith became strengthened and fortified. Further it was intended to answer the objections raised by disbelievers during the interval. (ii) When Muslims needed guidance on a particular occasion to meet a particular need, necessary and relevant verses were revealed. Besides, the revelation of the Quran was spread over a period of 23 years in order to enable the Companions of the Holy Prophet to remember, learn and assimilate it. Moreover, the Quran had anticipated one possible objection of disbelievers and its gradual revelation was intended to answer that objection. If it had been revealed at once and in the form of one complete book, the disbelievers could have said that the Holy Prophet had got it all prepared from somebody. Thus its gradual revelation at different times, on different occasions and under vastly different conditions and circumstances, effectively smashed this possible objection. Last of all there was a prophecy of Prophet Isaiah that the last Divine Book would be revealed piecemeal and at intervals. The prophecy is as follows:
"Whom shall he teach knowledge and whom shall he make to understand the message? them that are weaned from the milk, and drawn from the breast? For it is precept upon precept; precept upon precept, line upon line, line upon line; here a little and there a little: for with strange lips and another tongue will he speak to this people" (Isaiah 28: 9-10).
The words, "We have arranged it in the best form," signify that whereas the Quran was revealed gradually and piecemeal to meet the needs of changing circumstances, it did not remain a collection of disorderly fragments but was given a perfect order and arrangement by Divine revelation. It may be noted here that the present order of the Quran is different from that in which it was originally revealed. It was revealed in an order which suited the needs and requirements of its immediate addressees and was arranged, under Divine direction, in an order which suited the permanent needs of humanity at large. Since both these kinds of needs were different, the two orders should necessarily have been different. It is indeed an outstanding miracle of the Quran that it was revealed in an order which was best suited for the needs of the period during which it was revealed and was arranged for permanent use in the order which was also best suited for humanity’s lasting needs.
b
17:107; 73:5.
c
11:121.
2076
The Qur’an was revealed piecemeal and at intervals. This was intended to serve some very useful purposes: (i) The interval between the revelation of different passages afforded the believers an opportunity to witness the fulfilment of some of the prophecies contained in the passages already revealed and thus their faith became strengthened and fortified. Further, it was intended to answer the objections raised by disbelievers during the interval. (ii) When Muslims needed guidance on a particular occasion to meet a particular need, necessary and relevant verses were revealed. The revelation of the Qur’an was spread over a period of 23 years in order to enable the Companions of the Holy Prophet to remember, learn and assimilate it. If it had been revealed all at once and in the form of one complete book, the disbelievers could have said that the Holy Prophet had got it prepared from somebody. Thus its gradual revelation at different times, on different occasions and under vastly different conditions and
وَلَا يَأْتُونَكَ بِمَثَلٍ إِلَّا جِئْنَٰكَ بِٱلْحَقِّ وَأَحْسَنَ تَفْسِيرًا
It is one of the distinctive features of the Qur’an in which it stands unique among all revealed Books that whenever it makes a claim about the existence of God, the truth of Islam, or about its own Divine origin, or any other related religious subject, it gives the required arguments to prove and substantiate the claim and looks to no other agency for aid or assistance.
Commentary:
The verse means to say that disbelievers can bring forward no objection which has not been already answered in the Quran and the answer has not been supported with excellent arguments contained in it. It is one of the distinctive features of the Quran in which it stands unique among all revealed Books that whenever it makes a claim about the existence of God, the truth of Islam, or about its own Divine origin, or any other related religious subject, it itself gives the required arguments to prove and substantiate the claim and looks towards no other agency for aid and assistance.
2669
Commentary:
The verse means to say that disbelievers can bring forward no objection which has not been already answered in the Quran and the answer has not been supported with excellent arguments contained in it. It is one of the distinctive features of the Quran in which it stands unique among all revealed Books that whenever it makes a claim about the existence of God, the truth of Islam, or about its own Divine origin, or any other related religious subject, it itself gives the required arguments to prove and substantiate the claim and looks towards no other agency for aid and assistance.
2077
It is one of the distinctive features of the Qur’an in which it stands unique among all revealed Books that whenever it makes a claim about the existence of God, the truth of Islam, or about its own Divine origin, or any other related religious subject, it gives the required arguments to prove and substantiate the claim and looks to no other agency for aid or assistance.
ٱلَّذِينَ يُحْشَرُونَ عَلَىٰ وُجُوهِهِمْ إِلَىٰ جَهَنَّمَ أُو۟لَٰٓئِكَ شَرٌّ مَّكَانًا وَأَضَلُّ سَبِيلًا
17:98.
5:61.
Commentary:
The words "will be gathered on their faces" may mean: (i) disbelievers will be gathered together and dragged on their faces into the fire of Hell; (ii) disbelievers will be gathered together when in a state of prostration with their faces on the ground and then dragged into Hell.
c
17:98.
d
5:61.
a
17:98.
b
5:61.
2670
Commentary:
The words "will be gathered on their faces" may mean: (i) disbelievers will be gathered together and dragged on their faces into the fire of Hell; (ii) disbelievers will be gathered together when in a state of prostration with their faces on the ground and then dragged into Hell.
a
17:98.
b
5:61.
2077A
Will be dragged into Hell along with their leaders; the word Wujuh also means, "leaders."