Ruku 314 ع
Section 314 of 556 • 16 Verses
أَلَمْ تَرَ إِلَىٰ رَبِّكَ كَيْفَ مَدَّ ٱلظِّلَّ وَلَوْ شَآءَ لَجَعَلَهُۥ سَاكِنًا ثُمَّ جَعَلْنَا ٱلشَّمْسَ عَلَيْهِ دَلِيلًا
16:49.
یعنی جب معلوم کرنا ہو کہ سایہ کس طرف گیا ہے اور کتنا لمبا ہے تو سورج کو دیکھ کر معلوم کیا جا سکتا ہے۔ اگر سورج نیچے ہو تو سایہ بالمقابل اور لمبا ہوگا اور اگر سر پر ہوتو بہت چھوٹا اور عین درمیان میں۔
16:49.
The verse alludes in figurative language to the rise, progress and power of Islam and illustrates this tact by drawing attention to a phenomenon of nature. When the sun is behind an object, its shadow lengthens. Similarly, when God is at the back of a people, their power and influence increase. The verse implies that God is at the back of Islam and therefore its shadow would continue to expand and extend till it would reach the ends of the earth, and nations of the world will seek and find solace and comfort under it. "The sun" in the verse symbolises Islam or the Holy Prophet.
The position of the sun determines the size of the shade.
16:49.
Important Words:
دلیلا (guide) is derived from دل. They say دل علیه i.e. he directed him or rightly directed him or guided him to it. دلیلtherefore, means, a director or a right director to that which is sought or desired; a guide; a thing by which one is rightly directed or guided i.e. an evidence, argument or a proof; a sign set up for the knowledge of a thing indicated (Lane & Aqrab).
Commentary:
While the preceding few verses referred to the prophetic mission of the Holy Prophet, the verse under comment speaks in figurative language of the rise, progress and power of Islam and illustrates this fact by drawing attention to a phenomenon of nature. When the sun is behind an object, its shadow lengthens. Similarly, when God is at the back of a people, their power and influence increases. The present Surah was revealed at Mecca when Islam being yet in infancy, its very fate seemed to hang in the balance on account of the relentless persecution to which the weak and defenceless Muslims were subjected. In metaphorical language the verse seems to warn disbelievers that the weak state of Islam should not deceive them into thinking that they would succeed in exterminating it. God is at its back and therefore its shadow would continue to expand and extend till it would reach the ends of the earth and nations of the world will seek and find solace and comfort under it. "The sun" in the verse symbolises Islam or the Holy Prophet. For a fuller explanation of this verse see 16:49.
b
16:49.
3
یعنی جب معلوم کرنا ہو کہ سایہ کس طرف گیا ہے اور کتنا لمبا ہے تو سورج کو دیکھ کر معلوم کیا جا سکتا ہے۔ اگر سورج نیچے ہو تو سایہ بالمقابل اور لمبا ہوگا اور اگر سر پر ہوتو بہت چھوٹا اور عین درمیان میں۔
a
16:49.
2678
Important Words:
دلیلا (guide) is derived from دل. They say دل علیه i.e. he directed him or rightly directed him or guided him to it. دلیلtherefore, means, a director or a right director to that which is sought or desired; a guide; a thing by which one is rightly directed or guided i.e. an evidence, argument or a proof; a sign set up for the knowledge of a thing indicated (Lane & Aqrab).
Commentary:
While the preceding few verses referred to the prophetic mission of the Holy Prophet, the verse under comment speaks in figurative language of the rise, progress and power of Islam and illustrates this fact by drawing attention to a phenomenon of nature. When the sun is behind an object, its shadow lengthens. Similarly, when God is at the back of a people, their power and influence increases. The present Surah was revealed at Mecca when Islam being yet in infancy, its very fate seemed to hang in the balance on account of the relentless persecution to which the weak and defenceless Muslims were subjected. In metaphorical language the verse seems to warn disbelievers that the weak state of Islam should not deceive them into thinking that they would succeed in exterminating it. God is at its back and therefore its shadow would continue to expand and extend till it would reach the ends of the earth and nations of the world will seek and find solace and comfort under it. "The sun" in the verse symbolises Islam or the Holy Prophet. For a fuller explanation of this verse see 16:49.
b
16:49.
2081
The verse alludes in figurative language to the rise, progress and power of Islam and illustrates this tact by drawing attention to a phenomenon of nature. When the sun is behind an object, its shadow lengthens. Similarly, when God is at the back of a people, their power and influence increase. The verse implies that God is at the back of Islam and therefore its shadow would continue to expand and extend till it would reach the ends of the earth, and nations of the world will seek and find solace and comfort under it. "The sun" in the verse symbolises Islam or the Holy Prophet.
2082
The position of the sun determines the size of the shade.
ثُمَّ قَبَضْنَٰهُ إِلَيْنَا قَبْضًا يَسِيرًا
یعنی شام کے دھندلکے سے سایوں کا نشان مٹنا شروع ہو جاتا ہے۔ یہی قاعدہ روحانی بادشاہت میں بھی ہے۔ یعنی جب کافر قوم تنزّل کی طرف جاتی ہے تو اس کا اثر ہمسایہ قوموں سے اٹھنا شروع ہو جاتا ہے۔ یہاں تک کہ پورے تنزّل کے وقت یعنی رات کو سایہ بالکل ختم ہو جاتا ہے۔
The verse refers to the decline of Islam after it had reached its zenith. While 'shade' in the preceding verse symbolised power and influence, its 'drawing in' in the present verse signifies decline and decay.
Commentary:
The verse refers to the decline of Islam after it would have reached its zenith. While "shade" in the preceding verse symbolized power and influence, its "drawing in" in the present verse signifies decline and decay.
1
یعنی شام کے دھندلکے سے سایوں کا نشان مٹنا شروع ہو جاتا ہے۔ یہی قاعدہ روحانی بادشاہت میں بھی ہے۔ یعنی جب کافر قوم تنزّل کی طرف جاتی ہے تو اس کا اثر ہمسایہ قوموں سے اٹھنا شروع ہو جاتا ہے۔ یہاں تک کہ پورے تنزّل کے وقت یعنی رات کو سایہ بالکل ختم ہو جاتا ہے۔
2679
Commentary:
The verse refers to the decline of Islam after it would have reached its zenith. While "shade" in the preceding verse symbolized power and influence, its "drawing in" in the present verse signifies decline and decay.
2082A
The verse refers to the decline of Islam after it had reached its zenith. While 'shade' in the preceding verse symbolised power and influence, its 'drawing in' in the present verse signifies decline and decay.
وَهُوَ ٱلَّذِى جَعَلَ لَكُمُ ٱلَّيْلَ لِبَاسًا وَٱلنَّوْمَ سُبَاتًا وَجَعَلَ ٱلنَّهَارَ نُشُورًا
6:97; 78:11.
نَشَرَ الشَّجَرُ کے معنے ہوتے ہیں درخت نے پتے دئے۔ یعنی پھر سے زندہ ہو گیا۔ اور نَشَرَ الثَّـوْبَ کے معنے ہوتے ہیں کپڑے کو پھیلا دیا اور نَشَرَ الْمَوْتٰی کے معنے ہوتے ہیں مردے کو زندہ کر دیا۔ پس نُشُوْر کے معنے ہوئے قوم کو اس کی موت کے بعد زندہ کرکے پھر پھیلانا شروع کر دیا۔
6:97; 78:11.
'Night' in the verse represents the period of spiritual darkness before the advent of a Divine Reformer; and 'day' symbolises spiritual dawn when a Divine Reformer has already made his appearance.
6:97; 78:11.
Important Words:
سباتاً (rest) is derived from سبت which means, he rested; and was or became quiet, still or motionless. سبت (sabata) means, he was or became affected with the kind of sleep termed سبات, or he swooned. سبات primarily signifies rest and hence sleep or heavy sleep or sleep that is hardly perceptible, like a swoon; or the commencement of sleep in the head until it reaches the heart or the sleep of one who is sick, i.e. light sleep (Lane & Aqrab).
Commentary:
'Night' in the verse represents the night of spiritual darkness, i.e. the period of spiritual darkness before the advent of a Prophet or a Divine Reformer; and 'day' symbolizes spiritual dawn when a Divine Reformer has already made his appearance. The verse purports to say that the night of spiritual darkness that had enveloped the world, particularly Arabia, before the advent of the Holy Prophet is about to end and the sun of spiritual light has already arisen to illumine the whole world.
Commentary:
The words, "has made the day a means of rise and progress," may refer to the advent of a Divine Reformer when through him his followers rise from the sleep of spiritual sluggishness and make great progress.
c
6:97; 78:11.
2
نَشَرَ الشَّجَرُ کے معنے ہوتے ہیں درخت نے پتے دئے۔ یعنی پھر سے زندہ ہو گیا۔ اور نَشَرَ الثَّـوْبَ کے معنے ہوتے ہیں کپڑے کو پھیلا دیا اور نَشَرَ الْمَوْتٰی کے معنے ہوتے ہیں مردے کو زندہ کر دیا۔ پس نُشُوْر کے معنے ہوئے قوم کو اس کی موت کے بعد زندہ کرکے پھر پھیلانا شروع کر دیا۔
b
6:97; 78:11.
2680
Important Words:
سباتاً (rest) is derived from سبت which means, he rested; and was or became quiet, still or motionless. سبت (sabata) means, he was or became affected with the kind of sleep termed سبات, or he swooned. سبات primarily signifies rest and hence sleep or heavy sleep or sleep that is hardly perceptible, like a swoon; or the commencement of sleep in the head until it reaches the heart or the sleep of one who is sick, i.e. light sleep (Lane & Aqrab).
Commentary:
'Night' in the verse represents the night of spiritual darkness, i.e. the period of spiritual darkness before the advent of a Prophet or a Divine Reformer; and 'day' symbolizes spiritual dawn when a Divine Reformer has already made his appearance. The verse purports to say that the night of spiritual darkness that had enveloped the world, particularly Arabia, before the advent of the Holy Prophet is about to end and the sun of spiritual light has already arisen to illumine the whole world.
2680A
Commentary:
The words, "has made the day a means of rise and progress," may refer to the advent of a Divine Reformer when through him his followers rise from the sleep of spiritual sluggishness and make great progress.
a
6:97; 78:11.
2083
'Night' in the verse represents the period of spiritual darkness before the advent of a Divine Reformer; and 'day' symbolises spiritual dawn when a Divine Reformer has already made his appearance.
وَهُوَ ٱلَّذِىٓ أَرْسَلَ ٱلرِّيَٰحَ بُشْرًۢا بَيْنَ يَدَىْ رَحْمَتِهِۦ ۚ وَأَنزَلْنَا مِنَ ٱلسَّمَآءِ مَآءً طَهُورًا
7:58; 15:23.
سَمَآء کے معنے آسمان کے علاوہ بادل کے بھی ہوتے ہیں (اقرب)
7:58; 15:23.
7:59; 15:23; 24:44.
Commentary:
The verse continuing the theme of its predecessor speaks of the appearance of the Holy Prophet and likens his advent to the coming of rain. Just as in the physical world breezes herald the approach of rain, and twilight that of dawn, similarly in the spiritual world certain signs of spiritual awakening take place before the appearance of a Divine Reformer, and there is a certain revolt in the air against the existing corrupt state of affairs. Before the Holy Prophet was commissioned as a Divine Messenger, there had appeared a class of men who had declared their faith in the Unity of God and had discarded the worship of idols and had preached against it. They were known as hanif, i.e. those inclined to God. They acted as harbingers who gave the glad tidings that a great Messenger of God was about to appear.
"Rain" in the verse is spoken of as God’s mercy and elsewhere in the Quran the Holy Prophet has also been referred to as رحمة للعالمین i.e. mercy for all the worlds (21:108).
d
7:58; 15:23.
3
سَمَآء کے معنے آسمان کے علاوہ بادل کے بھی ہوتے ہیں (اقرب)
a
7:59; 15:23; 24:44.
2681
Commentary:
The verse continuing the theme of its predecessor speaks of the appearance of the Holy Prophet and likens his advent to the coming of rain. Just as in the physical world breezes herald the approach of rain, and twilight that of dawn, similarly in the spiritual world certain signs of spiritual awakening take place before the appearance of a Divine Reformer, and there is a certain revolt in the air against the existing corrupt state of affairs. Before the Holy Prophet was commissioned as a Divine Messenger, there had appeared a class of men who had declared their faith in the Unity of God and had discarded the worship of idols and had preached against it. They were known as hanif, i.e. those inclined to God. They acted as harbingers who gave the glad tidings that a great Messenger of God was about to appear.
"Rain" in the verse is spoken of as God’s mercy and elsewhere in the Quran the Holy Prophet has also been referred to as رحمة للعالمین i.e. mercy for all the worlds (21:108).
b
7:58; 15:23.
لِّنُحْۦِىَ بِهِۦ بَلْدَةً مَّيْتًا وَنُسْقِيَهُۥ مِمَّا خَلَقْنَآ أَنْعَٰمًا وَأَنَاسِىَّ كَثِيرًا
Commentary:
Arabia before the Holy Prophet’s appearance was a spiritually dead land. Heavenly rain in the form of the Quranic revelation descended upon it and the whole country began to pulsate and vibrate with a new life and in turn imparted a new life to the world around it.
The words, "cattle and men" refer to two classes of men. Those who had become morally so depraved as apparently to be beyond redemption have been described as "cattle" and those who were spiritually somewhat better have been described as "men" in this verse. The former have already been referred to in v. 45 above. Both these classes of people drank deep at the fountain which the Holy Prophet caused to flow and by drinking of the Quranic elixir they got a new and everlasting life.
2682
Commentary:
Arabia before the Holy Prophet’s appearance was a spiritually dead land. Heavenly rain in the form of the Quranic revelation descended upon it and the whole country began to pulsate and vibrate with a new life and in turn imparted a new life to the world around it.
The words, "cattle and men" refer to two classes of men. Those who had become morally so depraved as apparently to be beyond redemption have been described as "cattle" and those who were spiritually somewhat better have been described as "men" in this verse. The former have already been referred to in v. 45 above. Both these classes of people drank deep at the fountain which the Holy Prophet caused to flow and by drinking of the Quranic elixir they got a new and everlasting life.
وَلَقَدْ صَرَّفْنَٰهُ بَيْنَهُمْ لِيَذَّكَّرُوا۟ فَأَبَىٰٓ أَكْثَرُ ٱلنَّاسِ إِلَّا كُفُورًا
وَلَوْ شِئْنَا لَبَعَثْنَا فِى كُلِّ قَرْيَةٍ نَّذِيرًا
Commentary:
The Holy Prophet’s Message was for the whole world. The verse purports to say that God could have raised a Messenger in every town but the Holy Prophet’s time was not the time for raising tribal Prophets, because by the improvement in the means of communication nations of the world had become united into one people. The oneness of humanity required one Prophet for the whole of mankind and such was Muhammad, the Holy Prophet of Islam.
2683
Commentary:
The Holy Prophet’s Message was for the whole world. The verse purports to say that God could have raised a Messenger in every town but the Holy Prophet’s time was not the time for raising tribal Prophets, because by the improvement in the means of communication nations of the world had become united into one people. The oneness of humanity required one Prophet for the whole of mankind and such was Muhammad, the Holy Prophet of Islam.
فَلَا تُطِعِ ٱلْكَٰفِرِينَ وَجَٰهِدْهُم بِهِۦ جِهَادًا كَبِيرًا
按照这节经文的意思, 伟大而真正的 جِهَادْ (Jihad) 是传播 «古兰经» 的教义。因此, 力求传播伊斯兰教以及散布它的教义, 是责成穆斯林始终要以持久的热忱来进行的 جِهَادْ (Jihad, 在安拉道上做极大的奋斗)。穆圣在一次远征归来后说的正是这种 جِهَادْ (Jihad)。据说穆圣曾经说过: “我们已从较小的 جِهَادْ (Jihad) 回到较大的 جِهَادْ (Jihad) 这里来了” (رَدُّ الْمُحْتَارْ, Raddul-Muhtar)。
بعض لوگ سمجھتے ہیں کہ قُلْ یٰٓـاَ یُّـھَا الْـکٰـفِرُوْنَ میں جو فرمایا ہے لَا اَعْبُدُ مَا تَعْبُدُوْنَ یہ پہلا حکم ہے۔ حالانکہ سورۃ الفرقان بھی مکی ہے اور اس میں بھی صاف فرما دیا ہے کہ کافروں کی بات کبھی نہیں ماننی اور قرآن کریم سے ان کا رد ّ کرنا ہے۔ اس قسم کی کھلی آیات کے موجود ہوتے ہوئے یہ سمجھنا کہ قُلْ یٰٓـاَ یُّـھَا الْـکٰـفِرُوْنَ کی سورۃ اس لئے نازل ہوئی کہ کفار مکہ نے یہ پیش کیا تھا کہ کبھی ہم تمہارے خدا کی عبادت کر لیں گے۔ اور کبھی تم ہمارے معبودوں کی عبادت کر لیا کرو۔ جس پر رسول کریم صلی اللہ علیہ وسلم نے فرمایا کہ میں اس معاملہ میں سوچ کر
The great and real Jihad, according to this verse, is to preach the Message of the Qur’an. Thus to strive for the propagation of Islam and the dissemination and diffusion of its teachings is the Jihad which the Muslims are enjoined always to carry on with unabated zeal. It is this Jihad to which the Holy Prophet referred when, on returning from an expedition, he is reported to have said: "We have returned from the smaller Jihad to the greater Jihad" (Raddul-Mukhtar). See also {1957} and {1958}.
Commentary:
This verse throws a flood of light on the Islamic conception of jihad which unfortunately has been much misunderstood, alike by the adversaries and the so-called followers of Islam. The great and real jihad, according to this verse, is to preach the Message of the Quran. Thus to strive for the propagation of Islam and the dissemination and diffusion of its teachings is the jihad which the Muslims are enjoined always to carry on with unabated zeal. The jihad with the sword which the Holy Prophet and early Muslims had to wage under their own peculiar circumstances was a passing phase. Those who sought to destroy Islam by the sword themselves perished by the sword. Unless a people wage war against Muslims in order to exterminate Islam, no fight in which Muslims are engaged is called jihad, but to fight in defence of one’s hearth and home is also a very sacred duty and those who are killed in such a fight also die the death of martyrs, according to a saying of the Holy Prophet, viz. من قتل دون ماله و عرضه فھو شھید i.e. he who is killed while defending his property and honour is a martyr (Bukhari Kitabu1-Mazalim wal-Ghasb).
It is worthy of note that this Surah was revealed at Mecca when only a few persons of no high social standing had accepted Islam and even those few individuals were being severely persecuted and the fate of the new Faith itself was hanging in the balance. It was then out of the question even remotely to refer to jihad with the sword. In fact, jihad with the sword was only a side issue of the Prophet’s activities. The Holy Prophet’s real jihad consisted in unceasing fight against the forces of darkness and he waged this jihad with unabated zeal and undiminished vigour as long as he lived and this jihad will continue to be relentlessly waged by his true followers till the end of time, not with the sword but with the Quran. It is to this jihad that the verse under comment refers and it is this jihad to which the Holy Prophet referred when on returning from an expedition he is reported to have said رجعنا من الجھاد الاصغر الی الجھاد الاکبر i.e. we have returned from the smaller jihad to the greater jihad (Raddul-Muhtar). See also 22:40.
920
按照这节经文的意思, 伟大而真正的 جِهَادْ (Jihad) 是传播 «古兰经» 的教义。因此, 力求传播伊斯兰教以及散布它的教义, 是责成穆斯林始终要以持久的热忱来进行的 جِهَادْ (Jihad, 在安拉道上做极大的奋斗)。穆圣在一次远征归来后说的正是这种 جِهَادْ (Jihad)。据说穆圣曾经说过: “我们已从较小的 جِهَادْ (Jihad) 回到较大的 جِهَادْ (Jihad) 这里来了” (رَدُّ الْمُحْتَارْ, Raddul-Muhtar)。
4
بعض لوگ سمجھتے ہیں کہ قُلْ یٰٓـاَ یُّـھَا الْـکٰـفِرُوْنَ میں جو فرمایا ہے لَا اَعْبُدُ مَا تَعْبُدُوْنَ یہ پہلا حکم ہے۔ حالانکہ سورۃ الفرقان بھی مکی ہے اور اس میں بھی صاف فرما دیا ہے کہ کافروں کی بات کبھی نہیں ماننی اور قرآن کریم سے ان کا رد ّ کرنا ہے۔ اس قسم کی کھلی آیات کے موجود ہوتے ہوئے یہ سمجھنا کہ قُلْ یٰٓـاَ یُّـھَا الْـکٰـفِرُوْنَ کی سورۃ اس لئے نازل ہوئی کہ کفار مکہ نے یہ پیش کیا تھا کہ کبھی ہم تمہارے خدا کی عبادت کر لیں گے۔ اور کبھی تم ہمارے معبودوں کی عبادت کر لیا کرو۔ جس پر رسول کریم صلی اللہ علیہ وسلم نے فرمایا کہ میں اس معاملہ میں سوچ کر
2684
Commentary:
This verse throws a flood of light on the Islamic conception of jihad which unfortunately has been much misunderstood, alike by the adversaries and the so-called followers of Islam. The great and real jihad, according to this verse, is to preach the Message of the Quran. Thus to strive for the propagation of Islam and the dissemination and diffusion of its teachings is the jihad which the Muslims are enjoined always to carry on with unabated zeal. The jihad with the sword which the Holy Prophet and early Muslims had to wage under their own peculiar circumstances was a passing phase. Those who sought to destroy Islam by the sword themselves perished by the sword. Unless a people wage war against Muslims in order to exterminate Islam, no fight in which Muslims are engaged is called jihad, but to fight in defence of one’s hearth and home is also a very sacred duty and those who are killed in such a fight also die the death of martyrs, according to a saying of the Holy Prophet, viz. من قتل دون ماله و عرضه فھو شھید i.e. he who is killed while defending his property and honour is a martyr (Bukhari Kitabu1-Mazalim wal-Ghasb).
It is worthy of note that this Surah was revealed at Mecca when only a few persons of no high social standing had accepted Islam and even those few individuals were being severely persecuted and the fate of the new Faith itself was hanging in the balance. It was then out of the question even remotely to refer to jihad with the sword. In fact, jihad with the sword was only a side issue of the Prophet’s activities. The Holy Prophet’s real jihad consisted in unceasing fight against the forces of darkness and he waged this jihad with unabated zeal and undiminished vigour as long as he lived and this jihad will continue to be relentlessly waged by his true followers till the end of time, not with the sword but with the Quran. It is to this jihad that the verse under comment refers and it is this jihad to which the Holy Prophet referred when on returning from an expedition he is reported to have said رجعنا من الجھاد الاصغر الی الجھاد الاکبر i.e. we have returned from the smaller jihad to the greater jihad (Raddul-Muhtar). See also 22:40.
2084
The great and real Jihad, according to this verse, is to preach the Message of the Qur’an. Thus to strive for the propagation of Islam and the dissemination and diffusion of its teachings is the Jihad which the Muslims are enjoined always to carry on with unabated zeal. It is this Jihad to which the Holy Prophet referred when, on returning from an expedition, he is reported to have said: "We have returned from the smaller Jihad to the greater Jihad" (Raddul-Mukhtar). See also {1957} and {1958}.
۞ وَهُوَ ٱلَّذِى مَرَجَ ٱلْبَحْرَيْنِ هَٰذَا عَذْبٌ فُرَاتٌ وَهَٰذَا مِلْحٌ أُجَاجٌ وَجَعَلَ بَيْنَهُمَا بَرْزَخًا وَحِجْرًا مَّحْجُورًا
35:13; 55:20, 21.
اس جگہ پر بَحْرٌ کا لفظ ہے اور عربی زبان میں بَحْرٌ سمندر اور دریا دونوں کو کہتے ہیں۔ اصل میں یہاں مذہبوں کا مقابلہ ہے۔ یعنی کسی کی تعلیم اچھی ہوتی ہے کسی کی ُبری لیکن تمثیلی طور پر بتایا ہے کہ دیکھتے نہیں سمندر کا پانی کتنا کڑوا ہوتا ہے اور دریا جو اس میں آکر گرتے ہیں ان کا پانی میٹھا ہوتا ہے اللہ ہی نے یہ تدبیر کی ہے کہ وہ ہمیشہ میٹھے ہی رہتے ہیں اور سمندر ہمیشہ کڑوا رہتا ہے کیونکہ دریا بارش کے پانی اور برفوں سے بنتے ہیں اور سمندر کی تہ میں ان گنت پہاڑ نمک کے ہیں۔ اسی طرح جو تعلیمات براہِ راست خدا کی طرف سے آتی ہیں وہ میٹھی ہوتی ہیں اور جو تعلیمیں دیر سے دنیا
فُرَاتٌ کے معنے بھی میٹھے کے ہیں اور عَذْبٌ کے معنے بھی میٹھے کے۔ اس لئے ہم نے ترجمہ ’’بہت میٹھا ہے‘‘ کے الفاظ سے کیا ہے۔
قرآن کریم کے لفظ تو ھٰذَا کے ہیں جس کا ترجمہ ’’یہ‘‘ اور ’’وہ‘‘ ہے۔ مگر اردو میں ’’ایک اور دوسرا کے الفاظ‘‘ٹھیک رہتے ہیں۔ پس چونکہ اس سے معنوں میں فرق نہیں پڑتا ہم نے ’’ایک دوسرے کے لفظ کو اختیار کیا ہے۔
یعنی دریاؤں اور سمندروں کو بظاہر ملایا ہے لیکن ایسا انتظام کیا ہے کہ نہ دریا نمکین ہوتے ہیں نہ سمندر میٹھے۔
35:13; 55:20, 21.
Taking 'two waters' in the verse to represent the true religion and the false, the verse signifies that both Islam, the true religion, and other corrupted Faiths will continue to exist side by side, the former yielding sweet fruit and slaking the thirst of the spiritual wayfarers and the latter barren and bitter, incapable of producing any good result. The 'two waters' may also signify the water of the sea and that of the river. The former is saltish and bitter to taste while the latter is drinkable and sweet. When the sweet water of the river flows into the sea and becomes mixed with its saltish water, it also becomes bitter. As long as these two waters keep themselves separate, they have different tastes. Similarly, when the teaching of a true religion becomes mixed up with the teachings of false religions, it loses its sweetness and usefulness. But God has so ordained that in spite of its close proximity to false religions, Islam will never lose its sweet taste as God has taken upon Himself to protect a
35:13; 55:20, 21.
Important Words:
مرج (caused to flow) means, he mixed two things together. مرج الشیء بالشیء means, he mixed one thing with another. مرج الدابةmeans, he sent a beast to pasture wherever it would. They say مرج لسانه فی اعراض الناس i.e. he let go his tongue in abusing people and backbiting them. مرج البحرین means, He (God) has mixed the two seas; He has let them flow freely (Lane & Aqrab).
فرات (sweet) is derived from فرت (faruta). They say فرت الماء i.e. the water was or became sweet or very sweet. فرات applied to water means sweet, very sweet or of the sweetest kind that which subdues thirst by its excessive sweetness (Lane & Aqrab).
أجاج (bitter) is derived from أج . They say أجت النار i.e. the fire burned or burned brightly or fiercely. أج الماء means, the water was or became saltish or bitter. أجاج means, anything burning to the mouth whether saltish bitter or hot. ماء أجاج means, water that burns by its saltishness; or salt water or very bitter water like the water of the sea, or water of which no use is made for drinking or for watering seed-product or other purposes; or very hot water (Lane, Aqrab & Mufradat). See also 21:97.
برزخ (partition) is a thing that intervenes between any two things; a bar; an obstruction; or a thing that separates two things i.e. a partition (Lane). See also 23:101.
Commentary:
Taking "two waters" in the verse to represent the true religion and the false one, the verse signifies that both Islam, the true religion, and other corrupted faiths will continue to exist side by side, the former yielding sweet fruit and slaking the thirst of the spiritual wayfarers and the latter barren and bitter, incapable of producing any good results.
The "two waters" may also signify the water of the sea and that of the river. The former is saltish and bitter to taste while the latter is drinkable and sweet. When the sweet water of the river flows into the sea and becomes mixed with its saltish water, it also becomes bitter. As long as these two waters keep themselves separate, they have different tastes. Similarly, when the teaching of a true religion becomes mixed up with the teachings of false religions, it loses its sweetness and usefulness. But God has so ordained that in spite of its close proximity to false religions Islam will never lose its sweet taste as God has taken upon Himself to protect and guard it (15:10). There is an unbridgeable barrier between the two which keeps them apart. Or the word بحر meaning both river and sea, the verse may signify that under the system instituted by God rivers are fed by rain and snow and their water is always fresh, and though they fall into the sea, sea water is always saltish and bitter. This is in effect an illustration of Divine guidance, which when it is constantly reinforced by fresh revelation remains fresh, sweet and life-giving, but when it becomes stale, it loses all value.
a
35:13; 55:20, 21.
1
اس جگہ پر بَحْرٌ کا لفظ ہے اور عربی زبان میں بَحْرٌ سمندر اور دریا دونوں کو کہتے ہیں۔ اصل میں یہاں مذہبوں کا مقابلہ ہے۔ یعنی کسی کی تعلیم اچھی ہوتی ہے کسی کی ُبری لیکن تمثیلی طور پر بتایا ہے کہ دیکھتے نہیں سمندر کا پانی کتنا کڑوا ہوتا ہے اور دریا جو اس میں آکر گرتے ہیں ان کا پانی میٹھا ہوتا ہے اللہ ہی نے یہ تدبیر کی ہے کہ وہ ہمیشہ میٹھے ہی رہتے ہیں اور سمندر ہمیشہ کڑوا رہتا ہے کیونکہ دریا بارش کے پانی اور برفوں سے بنتے ہیں اور سمندر کی تہ میں ان گنت پہاڑ نمک کے ہیں۔ اسی طرح جو تعلیمات براہِ راست خدا کی طرف سے آتی ہیں وہ میٹھی ہوتی ہیں اور جو تعلیمیں دیر سے دنیا
2
فُرَاتٌ کے معنے بھی میٹھے کے ہیں اور عَذْبٌ کے معنے بھی میٹھے کے۔ اس لئے ہم نے ترجمہ ’’بہت میٹھا ہے‘‘ کے الفاظ سے کیا ہے۔
3
قرآن کریم کے لفظ تو ھٰذَا کے ہیں جس کا ترجمہ ’’یہ‘‘ اور ’’وہ‘‘ ہے۔ مگر اردو میں ’’ایک اور دوسرا کے الفاظ‘‘ٹھیک رہتے ہیں۔ پس چونکہ اس سے معنوں میں فرق نہیں پڑتا ہم نے ’’ایک دوسرے کے لفظ کو اختیار کیا ہے۔
4
یعنی دریاؤں اور سمندروں کو بظاہر ملایا ہے لیکن ایسا انتظام کیا ہے کہ نہ دریا نمکین ہوتے ہیں نہ سمندر میٹھے۔
a
35:13; 55:20, 21.
2685
Important Words:
مرج (caused to flow) means, he mixed two things together. مرج الشیء بالشیء means, he mixed one thing with another. مرج الدابةmeans, he sent a beast to pasture wherever it would. They say مرج لسانه فی اعراض الناس i.e. he let go his tongue in abusing people and backbiting them. مرج البحرین means, He (God) has mixed the two seas; He has let them flow freely (Lane & Aqrab).
فرات (sweet) is derived from فرت (faruta). They say فرت الماء i.e. the water was or became sweet or very sweet. فرات applied to water means sweet, very sweet or of the sweetest kind that which subdues thirst by its excessive sweetness (Lane & Aqrab).
أجاج (bitter) is derived from أج . They say أجت النار i.e. the fire burned or burned brightly or fiercely. أج الماء means, the water was or became saltish or bitter. أجاج means, anything burning to the mouth whether saltish bitter or hot. ماء أجاج means, water that burns by its saltishness; or salt water or very bitter water like the water of the sea, or water of which no use is made for drinking or for watering seed-product or other purposes; or very hot water (Lane, Aqrab & Mufradat). See also 21:97.
برزخ (partition) is a thing that intervenes between any two things; a bar; an obstruction; or a thing that separates two things i.e. a partition (Lane). See also 23:101.
Commentary:
Taking "two waters" in the verse to represent the true religion and the false one, the verse signifies that both Islam, the true religion, and other corrupted faiths will continue to exist side by side, the former yielding sweet fruit and slaking the thirst of the spiritual wayfarers and the latter barren and bitter, incapable of producing any good results.
The "two waters" may also signify the water of the sea and that of the river. The former is saltish and bitter to taste while the latter is drinkable and sweet. When the sweet water of the river flows into the sea and becomes mixed with its saltish water, it also becomes bitter. As long as these two waters keep themselves separate, they have different tastes. Similarly, when the teaching of a true religion becomes mixed up with the teachings of false religions, it loses its sweetness and usefulness. But God has so ordained that in spite of its close proximity to false religions Islam will never lose its sweet taste as God has taken upon Himself to protect and guard it (15:10). There is an unbridgeable barrier between the two which keeps them apart. Or the word بحر meaning both river and sea, the verse may signify that under the system instituted by God rivers are fed by rain and snow and their water is always fresh, and though they fall into the sea, sea water is always saltish and bitter. This is in effect an illustration of Divine guidance, which when it is constantly reinforced by fresh revelation remains fresh, sweet and life-giving, but when it becomes stale, it loses all value.
a
35:13; 55:20, 21.
2085
Taking 'two waters' in the verse to represent the true religion and the false, the verse signifies that both Islam, the true religion, and other corrupted Faiths will continue to exist side by side, the former yielding sweet fruit and slaking the thirst of the spiritual wayfarers and the latter barren and bitter, incapable of producing any good result. The 'two waters' may also signify the water of the sea and that of the river. The former is saltish and bitter to taste while the latter is drinkable and sweet. When the sweet water of the river flows into the sea and becomes mixed with its saltish water, it also becomes bitter. As long as these two waters keep themselves separate, they have different tastes. Similarly, when the teaching of a true religion becomes mixed up with the teachings of false religions, it loses its sweetness and usefulness. But God has so ordained that in spite of its close proximity to false religions, Islam will never lose its sweet taste as God has taken upon Himself to protect a
وَهُوَ ٱلَّذِى خَلَقَ مِنَ ٱلْمَآءِ بَشَرًا فَجَعَلَهُۥ نَسَبًا وَصِهْرًا ۗ وَكَانَ رَبُّكَ قَدِيرًا
32:9.
نطفۂِ انسان مراد ہے۔
32:9.
24:46; 32:9.
Important Words:
نسباً (kindred by descent). They say نسبه i.e. he mentioned his (i.e. another person’s) relationship (lineage or genealogy); he traced up his (i.e. another person’s) lineage to his greatest ancestor; he asked him to tell him his lineage or genealogy. نسبه الی فلان means, he referred or attributed his lineage or origin to such a one. نسب means, origin, genealogy, pedigree, parentage with respect to father and mother or with respect to father only (Lane).
صھر (kindred by marriage) is derived from صھر (sahara). They say صھر الشیء i.e. he brought or drew the thing to him. صھر القوم او بالقوم او صھر فیھم اوالیھم means, he took to himself a wife from among the people. أصھر الیھم or أصھر بھم means, he connected himself with them; and became or made himself, an object of inviolable respect, by a covenant of mutual protection or by relationship or by marriage. صھر means, relationship; nearness with respect to kindred; a kinsman or kinswoman of a man’s wife; and of a woman’s husband or the father or brother or other kinsman of a woman’s husband and the father or brother or other kinsman of a man’s wife; the sacred tie of relationship by marriage (Lane & Aqrab).
b
32:9.
5
نطفۂِ انسان مراد ہے۔
a
24:46; 32:9.
2686
Important Words:
نسباً (kindred by descent). They say نسبه i.e. he mentioned his (i.e. another person’s) relationship (lineage or genealogy); he traced up his (i.e. another person’s) lineage to his greatest ancestor; he asked him to tell him his lineage or genealogy. نسبه الی فلان means, he referred or attributed his lineage or origin to such a one. نسب means, origin, genealogy, pedigree, parentage with respect to father and mother or with respect to father only (Lane).
صھر (kindred by marriage) is derived from صھر (sahara). They say صھر الشیء i.e. he brought or drew the thing to him. صھر القوم او بالقوم او صھر فیھم اوالیھم means, he took to himself a wife from among the people. أصھر الیھم or أصھر بھم means, he connected himself with them; and became or made himself, an object of inviolable respect, by a covenant of mutual protection or by relationship or by marriage. صھر means, relationship; nearness with respect to kindred; a kinsman or kinswoman of a man’s wife; and of a woman’s husband or the father or brother or other kinsman of a woman’s husband and the father or brother or other kinsman of a man’s wife; the sacred tie of relationship by marriage (Lane & Aqrab).
b
32:9.
وَيَعْبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَنفَعُهُمْ وَلَا يَضُرُّهُمْ ۗ وَكَانَ ٱلْكَافِرُ عَلَىٰ رَبِّهِۦ ظَهِيرًا
6:72; 10:107; 21:67; 22:13.
6:72; 10:107; 21:67; 22:13.
6:72; 10:107; 21:67; 22:13.
Commentary:
The particle علی meaning "against" the expression کان الکافر علی ربه ظھیرا would signify that the disbeliever helps and aids those who fight and combat the cause of God—the true religion.
c
6:72; 10:107; 21:67; 22:13.
a
6:72; 10:107; 21:67; 22:13.
2687
Commentary:
The particle علی meaning "against" the expression کان الکافر علی ربه ظھیرا would signify that the disbeliever helps and aids those who fight and combat the cause of God—the true religion.
c
6:72; 10:107; 21:67; 22:13.
وَمَآ أَرْسَلْنَٰكَ إِلَّا مُبَشِّرًا وَنَذِيرًا
2:120; 5:20; 11:3; 35:25.
2:120; 5:20; 11:3; 35:25.
2:120; 5:20; 11:3; 35:25.
d
2:120; 5:20; 11:3; 35:25.
b
2:120; 5:20; 11:3; 35:25.
d
2:120; 5:20; 11:3; 35:25.
قُلْ مَآ أَسْـَٔلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِلَّا مَن شَآءَ أَن يَتَّخِذَ إِلَىٰ رَبِّهِۦ سَبِيلًا
یہ آیت کتنی واضح ہے کہ اسلام کو جبر سے پھیلانا ناجائز ہے۔ اس آیت میں وضاحت سے کہا گیا ہے کہ میں تبلیغ اسلام کے بدلہ میں کوئی اجر نہیں چاہتا۔ میرا اجر یہی ہے کہ اگر کسی کا دل اسلام کی صداقت کو قبول کرلے تو اپنی مرضی سے اسلام میں داخل ہو جائے۔ میں اس پر کوئی جبر نہیں کر سکتا اور نہ کروں گا اس تعلیم کے ہوتے ہوئے یہ کہنا کہ اسلام تلوار کے ذریعہ سے پھیلا ہے اسلام پر کتنا ظلم اور تعدّی ہے۔ کیا کوئی اور مذہب بھی ہے جس نے اپنی اشاعت کے متعلق اس صفائی سے آزادیٔ ضمیر اور آزادیٔ رائے کی تائید کی ہو۔
38:87; 42:24.
Important Words:
إلا (save) is used to signify the sense of exception (إستثناء) and in Arabic إستثناء (exception) is of two kinds: (i) إستثناء متصل i.e. an exception in which the thing excepted belongs to the same class or species to which the things from which as exception is sought to be made belong; (ii) إستثناء منقطع i.e. an exception in which the excepted thing belongs to a different class or species. إلا in the present verse is of the latter category and the meaning is, he who will take a way to his Lord, let him do so.
Commentary:
The verse provides yet another unassailable evidence that the Quran gives complete and full freedom of conscience and choice of religious belief and practice.
e
38:87; 42:24.
921
按照这节经文的教导, 伊斯兰教明确禁止用武力来传播它的教义。
1
یہ آیت کتنی واضح ہے کہ اسلام کو جبر سے پھیلانا ناجائز ہے۔ اس آیت میں وضاحت سے کہا گیا ہے کہ میں تبلیغ اسلام کے بدلہ میں کوئی اجر نہیں چاہتا۔ میرا اجر یہی ہے کہ اگر کسی کا دل اسلام کی صداقت کو قبول کرلے تو اپنی مرضی سے اسلام میں داخل ہو جائے۔ میں اس پر کوئی جبر نہیں کر سکتا اور نہ کروں گا اس تعلیم کے ہوتے ہوئے یہ کہنا کہ اسلام تلوار کے ذریعہ سے پھیلا ہے اسلام پر کتنا ظلم اور تعدّی ہے۔ کیا کوئی اور مذہب بھی ہے جس نے اپنی اشاعت کے متعلق اس صفائی سے آزادیٔ ضمیر اور آزادیٔ رائے کی تائید کی ہو۔
c
38:87; 42:24.
2688
Important Words:
إلا (save) is used to signify the sense of exception (إستثناء) and in Arabic إستثناء (exception) is of two kinds: (i) إستثناء متصل i.e. an exception in which the thing excepted belongs to the same class or species to which the things from which as exception is sought to be made belong; (ii) إستثناء منقطع i.e. an exception in which the excepted thing belongs to a different class or species. إلا in the present verse is of the latter category and the meaning is, he who will take a way to his Lord, let him do so.
Commentary:
The verse provides yet another unassailable evidence that the Quran gives complete and full freedom of conscience and choice of religious belief and practice.
a
38:87; 42:24.
2086
According to this verse Islam clearly forbids the use of force for the propagation of its teaching.
وَتَوَكَّلْ عَلَى ٱلْحَىِّ ٱلَّذِى لَا يَمُوتُ وَسَبِّحْ بِحَمْدِهِۦ ۚ وَكَفَىٰ بِهِۦ بِذُنُوبِ عِبَادِهِۦ خَبِيرًا
26:218; 27:80; 33:49.
26:218; 27:80; 33:49.
26:218; 27:80; 33:49.
f
26:218; 27:80; 33:49.
a
26:218; 27:80; 33:49.
b
26:218; 27:80; 33:49.
ٱلَّذِى خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ وَمَا بَيْنَهُمَا فِى سِتَّةِ أَيَّامٍ ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ ۚ ٱلرَّحْمَٰنُ فَسْـَٔلْ بِهِۦ خَبِيرًا
7:55; 11:8; 32:5; 57:5.
خَبِیْر سے مراد محمد رسول اللہ صلی اللہ علیہ وسلم ہیں جن کو خداتعالیٰ نے اپنی صفات کا وحی سے علم دیا۔
7:55; 11:8; 32:5; 57:5.
Commentary:
For a detailed discussion about عرش see 10:4 & 20:6 and about ستة ایام see 10:4.
The expression فاسأل به خبیرا may mean; (1) "enquire then about it from One Who knows, i.e. God." or (2) "enquire then from Him Who knows it" or (3) "enquire concerning Him, i.e. God, from one who knows i.e. the Holy Prophet."
In view of these meanings the expression فاسأل به خبیرا would signify: (1) That if by reflecting on the great and vast universe that lies spread before your eyes and the wonderful and absolutely flawless order and arrangement that pervades and permeates it, you are not convinced of the existence of a Designer and Creator Who must have created a parallel spiritual universe and must have made adequate provision for man’s spiritual needs in it, as He has made proper provision for his physical needs in the physical universe, then by prayer and supplication invoke His help that He, the Gracious God (الرحمن) may guide you to the right path and may disclose to you the truth of the Holy Prophet. (2) That because nobody has full knowledge about the creation of the heavens and the earth and about the nature and significance of "God’s settling himself on the Throne," therefore seek His assistance for true understanding of this baffling enigma. (3) That as God’s grace (رحمانیة) has found its fullest expression in the Holy Prophet, therefore, in order fully to understand its nature make a deep study of his life.
g
7:55; 11:8; 32:5; 57:5.
2
خَبِیْر سے مراد محمد رسول اللہ صلی اللہ علیہ وسلم ہیں جن کو خداتعالیٰ نے اپنی صفات کا وحی سے علم دیا۔
b
7:55; 11:8; 32:5; 57:5.
2689
Commentary:
For a detailed discussion about عرش see 10:4 & 20:6 and about ستة ایام see 10:4.
The expression فاسأل به خبیرا may mean; (1) "enquire then about it from One Who knows, i.e. God." or (2) "enquire then from Him Who knows it" or (3) "enquire concerning Him, i.e. God, from one who knows i.e. the Holy Prophet."
In view of these meanings the expression فاسأل به خبیرا would signify: (1) That if by reflecting on the great and vast universe that lies spread before your eyes and the wonderful and absolutely flawless order and arrangement that pervades and permeates it, you are not convinced of the existence of a Designer and Creator Who must have created a parallel spiritual universe and must have made adequate provision for man’s spiritual needs in it, as He has made proper provision for his physical needs in the physical universe, then by prayer and supplication invoke His help that He, the Gracious God (الرحمن) may guide you to the right path and may disclose to you the truth of the Holy Prophet. (2) That because nobody has full knowledge about the creation of the heavens and the earth and about the nature and significance of "God’s settling himself on the Throne," therefore seek His assistance for true understanding of this baffling enigma. (3) That as God’s grace (رحمانیة) has found its fullest expression in the Holy Prophet, therefore, in order fully to understand its nature make a deep study of his life.
c
7:55; 11:8; 32:5; 57:5.
2087
(1) God; (2) The Holy Prophet.
وَإِذَا قِيلَ لَهُمُ ٱسْجُدُوا۟ لِلرَّحْمَٰنِ قَالُوا۟ وَمَا ٱلرَّحْمَٰنُ أَنَسْجُدُ لِمَا تَأْمُرُنَا وَزَادَهُمْ نُفُورًا ۩