Ruku 327 ع
Section 327 of 556 • 15 Verses
النمل
An-Naml
The Ant • makkah • 93 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
a
1:1.
a
See 1:1.
2814
Commentary:
See 1:1.
a
1:1.
طسٓ ۚ تِلْكَ ءَايَٰتُ ٱلْقُرْءَانِ وَكِتَابٍ مُّبِينٍ
26:2; 27:2; 28:2.
15:2; 26:3; 28:3.
关于缩写字母的总的讨论, 请参见注释 16 和 792, 关于 طٰسٓ (Ta Sin), 参见注释 922。值得注意的是, 第二十六章与二十八章开始的缩写字母是 طٰسٓمّٓ (Ta Sin Mim), 并以节文 “这些是使一些事物清楚的经文” 开始; 而本章开始的字母是 Ta Sin, 并以 “这些是 «古兰经» 和照明的精典的节文” 开始。这表明前两章中 «古兰经» 暗指的是有关穆撒的经典, 而在本章中提及了 «古兰经» 的名字, 像在第7节和第 93 节经文以及现在注释的这节经文中以它本身的名义来提出。
使用 اَلْقُرْاٰن (Al-Qur’an) 和 “这本经典” 作为修饰词, 意示一个强有力的预言: 伊斯兰教的这一神圣经典将继续作为一本经典被永远保存下去, 而且它将被广泛地研究和诵读。«古兰经» 这个单词的意思是诵读的一本书。 “由于在大众祈祷、学校和其他方面, 使用 «古兰经» 比例如在大多数基督教国家阅读 «圣经» 的情况要广泛得多, 它真可以说是现有经典中诵读得最广泛的一本经典 (《大英百科全書》第9版, 卷16, 597页)。
26:2; 27:2; 28:2.
15:2; 26:3; 28:3.
For a general discussion of the abbreviated letters see {16} and {1738} and about Ta Sin, see {2094}. It is significant that whereas the 26th and 28th Chapters which have the abbreviated letters Ta Sin Mim in their beginning, open with the verse, These are verses of the Book that makes things clear, the present Surah which is prefixed with the letters Ta Sin begins with the verse, These are verses of the Qur’an, and of an illuminating Book. This shows that while in the former two Chapters the Qur’an is alluded to only with reference to Moses’s Book, in the present Surah it has been mentioned by name, in its own right as in the verse under comment as well as in vv. 7 and 93.
The use of 'Al-Qur’an' and 'the Book' as qualifying words implies a mighty prophecy that the Holy Book of Islam will continue to be preserved in the form of a book till the end of time and that it will be widely studied and read, the word Qur’an meaning a book that is read. 'Since the use of the Koran in public worship, in schools and otherwise, is much more extensive than, for example, the reading of the Bible in most Christian countries, it has been truly described as the most widely read book in existence' (Enc. Bri. 9th edit. vol. 16, p. 597).
26:2; 28:2.
15:2; 26:3; 28:3.
Commentary:
For a general discussion about abbreviated letters see 2:2 & 19:2 and about طس see 26:2.
It is significant that whereas 26th and 28th chapters which have the abbreviated letters طسم in their beginning open with the verse "These are the verses of the clear Book", the present Surah which is prefixed with طس begins with the verse, "These are verses of the Quran, and of an illuminating Book." This shows that while in the former two Surahs the Quran was alluded to only with reference to Moses’ Book, in the present Surah it has been mentioned expressly and by name, as in the verse under comment as well as in vv. 7, 93.
One more fact deserves special notice. The verse has used two descriptive words for the Quran, viz. کتاب i.e. the Book and القرآن the Quran. The use of these two words implies a mighty prophecy that the Holy Book of Islam will continue to be preserved in the form of a book till the end of time and that it will be widely studied and read, the word قرآن meaning a book that is read. This prophecy was made at a time when the very art of printing had not yet been known and it was made to a people most of whom could not even read or write. The prophecy has met with marvellous fulfilment. Even the most hostile opponent of Islam can hardly deny the fact that no other book is so widely and frequently read as the Quran. The famous German orientalist Nöldeke writes: "Since the use of the Koran in public worship, in schools and otherwise, is much more extensive than, for example, the reading of the Bible in most Christian countries, it has been truly described as the most widely read book in existence" (Enc. Bri. 9th edit. vol. 16, p.597).
b
26:2; 27:2; 28:2.
c
15:2; 26:3; 28:3.
937
关于缩写字母的总的讨论, 请参见注释 16 和 792, 关于 طٰسٓ (Ta Sin), 参见注释 922。值得注意的是, 第二十六章与二十八章开始的缩写字母是 طٰسٓمّٓ (Ta Sin Mim), 并以节文 “这些是使一些事物清楚的经文” 开始; 而本章开始的字母是 Ta Sin, 并以 “这些是 «古兰经» 和照明的精典的节文” 开始。这表明前两章中 «古兰经» 暗指的是有关穆撒的经典, 而在本章中提及了 «古兰经» 的名字, 像在第7节和第 93 节经文以及现在注释的这节经文中以它本身的名义来提出。
938
使用 اَلْقُرْاٰن (Al-Qur’an) 和 “这本经典” 作为修饰词, 意示一个强有力的预言: 伊斯兰教的这一神圣经典将继续作为一本经典被永远保存下去, 而且它将被广泛地研究和诵读。«古兰经» 这个单词的意思是诵读的一本书。 “由于在大众祈祷、学校和其他方面, 使用 «古兰经» 比例如在大多数基督教国家阅读 «圣经» 的情况要广泛得多, 它真可以说是现有经典中诵读得最广泛的一本经典 (《大英百科全書》第9版, 卷16, 597页)。
b
26:2; 28:2.
c
15:2; 26:3; 28:3.
2814A
Commentary:
For a general discussion about abbreviated letters see 2:2 & 19:2 and about طس see 26:2.
It is significant that whereas 26th and 28th chapters which have the abbreviated letters طسم in their beginning open with the verse "These are the verses of the clear Book", the present Surah which is prefixed with طس begins with the verse, "These are verses of the Quran, and of an illuminating Book." This shows that while in the former two Surahs the Quran was alluded to only with reference to Moses’ Book, in the present Surah it has been mentioned expressly and by name, as in the verse under comment as well as in vv. 7, 93.
One more fact deserves special notice. The verse has used two descriptive words for the Quran, viz. کتاب i.e. the Book and القرآن the Quran. The use of these two words implies a mighty prophecy that the Holy Book of Islam will continue to be preserved in the form of a book till the end of time and that it will be widely studied and read, the word قرآن meaning a book that is read. This prophecy was made at a time when the very art of printing had not yet been known and it was made to a people most of whom could not even read or write. The prophecy has met with marvellous fulfilment. Even the most hostile opponent of Islam can hardly deny the fact that no other book is so widely and frequently read as the Quran. The famous German orientalist Nöldeke writes: "Since the use of the Koran in public worship, in schools and otherwise, is much more extensive than, for example, the reading of the Bible in most Christian countries, it has been truly described as the most widely read book in existence" (Enc. Bri. 9th edit. vol. 16, p.597).
b
26:2; 27:2; 28:2.
c
15:2; 26:3; 28:3.
2143
For a general discussion of the abbreviated letters see {16} and {1738} and about Ta Sin, see {2094}. It is significant that whereas the 26th and 28th Chapters which have the abbreviated letters Ta Sin Mim in their beginning, open with the verse, These are verses of the Book that makes things clear, the present Surah which is prefixed with the letters Ta Sin begins with the verse, These are verses of the Qur’an, and of an illuminating Book. This shows that while in the former two Chapters the Qur’an is alluded to only with reference to Moses’s Book, in the present Surah it has been mentioned by name, in its own right as in the verse under comment as well as in vv. 7 and 93.
2144
The use of 'Al-Qur’an' and 'the Book' as qualifying words implies a mighty prophecy that the Holy Book of Islam will continue to be preserved in the form of a book till the end of time and that it will be widely studied and read, the word Qur’an meaning a book that is read. 'Since the use of the Koran in public worship, in schools and otherwise, is much more extensive than, for example, the reading of the Bible in most Christian countries, it has been truly described as the most widely read book in existence' (Enc. Bri. 9th edit. vol. 16, p. 597).
هُدًى وَبُشْرَىٰ لِلْمُؤْمِنِينَ
2:3; 10:58; 12:112; 31:4.
2:3; 10:58; 12:112; 31:4.
2:3; 10:58; 12:112; 31:4.
Commentary:
The verse points to the two prominent characteristics of the Quran to which repeated reference has been made in it, viz. (1) that it is a guidance and (2) that it gives good tidings to the believers. These characteristics signify that the Quran contains all those rules of conduct, precepts and ordinances which are required for man’s moral and spiritual development and progress, and are essential for the achievement of the goal of human life, and that it also holds out to believers the promise that if they acted upon its teaching they will enjoy prosperity, prestige and power in this world and the pleasure and nearness of God in the life to come.
d
2:3; 10:58; 12:112; 31:4.
d
2:3; 10:58; 12:112; 31:4.
2815
Commentary:
The verse points to the two prominent characteristics of the Quran to which repeated reference has been made in it, viz. (1) that it is a guidance and (2) that it gives good tidings to the believers. These characteristics signify that the Quran contains all those rules of conduct, precepts and ordinances which are required for man’s moral and spiritual development and progress, and are essential for the achievement of the goal of human life, and that it also holds out to believers the promise that if they acted upon its teaching they will enjoy prosperity, prestige and power in this world and the pleasure and nearness of God in the life to come.
d
2:3; 10:58; 12:112; 31:4.
ٱلَّذِينَ يُقِيمُونَ ٱلصَّلَوٰةَ وَيُؤْتُونَ ٱلزَّكَوٰةَ وَهُم بِٱلْءَاخِرَةِ هُمْ يُوقِنُونَ
2:4; 8:4; 14:32; 31:5.
2:4; 8:4; 14:32; 31:5.
2:4; 8:4; 14:32; 31:5.
e
2:4; 8:4; 14:32; 31:5.
a
2:4; 8:4; 14:32; 31:5.
e
2:4; 8:4; 14:32; 31:5.
إِنَّ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْءَاخِرَةِ زَيَّنَّا لَهُمْ أَعْمَٰلَهُمْ فَهُمْ يَعْمَهُونَ
16:23; 17:11; 34:9.
یہ مطلب نہیں کہ اُن کے بُرے اعمال خداتعالیٰ اُن کو خوبصورت کرکے دکھاتا ہے بلکہ مطلب یہ ہے کہ یہ الٰہی قانون ہے کہ جب کوئی شخص سچے راستہ کو چھوڑ کر بُرا راستہ اختیار کرتا ہے تو وہ اپنے نفس کو یہ جھوٹ بول بول کر خوش کر لیتا ہے کہ یہی راستہ اچھا ہے چونکہ یہ انسانی اعمال کا ایک طبعی نتیجہ ہوتا ہے قرآنی اصطلاح میں اسے خداتعالیٰ کی طرف منسوب کیا جاتا ہے کیونکہ فطرت اور طبیعت خدا نے پیدا کی ہے۔ اگر کہو کہ پھر اس شخص کا کیا قصور؟ تو اس کا جواب یہ ہے کہ قرآن کریم نے باربار کہا ہے کہ جو بات ہم کہتے ہیں اس کی دلیل بھی دیتے ہیں۔ چنانچہ اس سورۃ کے شروع میں بھی قرآن کریم کو مدلل کتاب
16:23; 17:11; 34:9.
From vv. 6:44 and 8:49 it is clear that it is Satan who makes evil and mischievous deeds of evil-doers look beautiful in their eyes. But in the verse under comment it is stated that God makes the deeds of disbelievers appear beautiful to them. It is a natural law that when a person pursues an evil course, thinking that he is not accountable for what he does, he begins to justify his conduct as good and proper, and thus it begins to appear to him in that light. This, in fact, is the consequence of his own conduct but inasmuch as it comes about in accordance with a Divine Law, it is here attributed to God.
16:23; 17:11; 34:9.
Commentary:
Elsewhere in the Quran we have: "Satan made all that they did seem fair to them" (6:44) and "And when Satan made their deeds seem fair to them" (8:49). It is clear from these two verses that it is Satan who makes evil and mischievous deeds of evildoers look beautiful in their eyes. But in the verse under comment it is stated that God makes the deeds of disbelievers appear beautiful to them. Thus there seems to be a contradiction between the present verse and vv. 6:44; 8:49. But in reality there is no contradiction because it is a law that if a person pursues an evil course, thinking that he is not accountable for what he does he begins to justify his conduct as good and proper and so it begins to appear to him in that light. This, in fact, is the consequence of his own conduct but inasmuch as it comes about in accordance with a divine law, it is attributed to God, because it is God Who has ordained that disbelief in the Hereafter should result in evil deeds appearing beautiful in the eyes of disbelievers; otherwise God only commends good and righteous deeds and has made disbelief, transgression and disobedience hateful and repugnant (49:8).
f
16:23; 17:11; 34:9.
1
یہ مطلب نہیں کہ اُن کے بُرے اعمال خداتعالیٰ اُن کو خوبصورت کرکے دکھاتا ہے بلکہ مطلب یہ ہے کہ یہ الٰہی قانون ہے کہ جب کوئی شخص سچے راستہ کو چھوڑ کر بُرا راستہ اختیار کرتا ہے تو وہ اپنے نفس کو یہ جھوٹ بول بول کر خوش کر لیتا ہے کہ یہی راستہ اچھا ہے چونکہ یہ انسانی اعمال کا ایک طبعی نتیجہ ہوتا ہے قرآنی اصطلاح میں اسے خداتعالیٰ کی طرف منسوب کیا جاتا ہے کیونکہ فطرت اور طبیعت خدا نے پیدا کی ہے۔ اگر کہو کہ پھر اس شخص کا کیا قصور؟ تو اس کا جواب یہ ہے کہ قرآن کریم نے باربار کہا ہے کہ جو بات ہم کہتے ہیں اس کی دلیل بھی دیتے ہیں۔ چنانچہ اس سورۃ کے شروع میں بھی قرآن کریم کو مدلل کتاب
b
16:23; 17:11; 34:9.
2815A
Commentary:
Elsewhere in the Quran we have: "Satan made all that they did seem fair to them" (6:44) and "And when Satan made their deeds seem fair to them" (8:49). It is clear from these two verses that it is Satan who makes evil and mischievous deeds of evildoers look beautiful in their eyes. But in the verse under comment it is stated that God makes the deeds of disbelievers appear beautiful to them. Thus there seems to be a contradiction between the present verse and vv. 6:44; 8:49. But in reality there is no contradiction because it is a law that if a person pursues an evil course, thinking that he is not accountable for what he does he begins to justify his conduct as good and proper and so it begins to appear to him in that light. This, in fact, is the consequence of his own conduct but inasmuch as it comes about in accordance with a divine law, it is attributed to God, because it is God Who has ordained that disbelief in the Hereafter should result in evil deeds appearing beautiful in the eyes of disbelievers; otherwise God only commends good and righteous deeds and has made disbelief, transgression and disobedience hateful and repugnant (49:8).
f
16:23; 17:11; 34:9.
2145
From vv. 6:44 and 8:49 it is clear that it is Satan who makes evil and mischievous deeds of evil-doers look beautiful in their eyes. But in the verse under comment it is stated that God makes the deeds of disbelievers appear beautiful to them. It is a natural law that when a person pursues an evil course, thinking that he is not accountable for what he does, he begins to justify his conduct as good and proper, and thus it begins to appear to him in that light. This, in fact, is the consequence of his own conduct but inasmuch as it comes about in accordance with a Divine Law, it is here attributed to God.
أُو۟لَٰٓئِكَ ٱلَّذِينَ لَهُمْ سُوٓءُ ٱلْعَذَابِ وَهُمْ فِى ٱلْءَاخِرَةِ هُمُ ٱلْأَخْسَرُونَ
وَإِنَّكَ لَتُلَقَّى ٱلْقُرْءَانَ مِن لَّدُنْ حَكِيمٍ عَلِيمٍ
The verse constitutes a clear denial of the charge that the Holy Prophet had his own ideas written down and collected in the form of a book and called it 'The Qur’an,' and is an unequivocal declaration that he received the Qur’an directly from the Wise and All-Knowing God.
Important Words:
تلقی (thou hast been given) is derived from لقی. They say لقی فلانا i.e. he met him, found him, saw him, came face to face with him. لقی فلانا الشیء (laqqa) means, he threw the thing towards him, he made him meet or experience it. See 2:38 and 24:16.
Commentary:
The verse is a clear denial of the charge that the Holy Prophet had his own ideas written down and collected in the form of a book and called it "the Quran." It also constitutes an unequivocal declaration of the fact that the Prophet learnt the Quran direct from the Wise and All-Knowing God.
2816
Important Words:
تلقی (thou hast been given) is derived from لقی. They say لقی فلانا i.e. he met him, found him, saw him, came face to face with him. لقی فلانا الشیء (laqqa) means, he threw the thing towards him, he made him meet or experience it. See 2:38 and 24:16.
Commentary:
The verse is a clear denial of the charge that the Holy Prophet had his own ideas written down and collected in the form of a book and called it "the Quran." It also constitutes an unequivocal declaration of the fact that the Prophet learnt the Quran direct from the Wise and All-Knowing God.
2146
The verse constitutes a clear denial of the charge that the Holy Prophet had his own ideas written down and collected in the form of a book and called it 'The Qur’an,' and is an unequivocal declaration that he received the Qur’an directly from the Wise and All-Knowing God.
إِذْ قَالَ مُوسَىٰ لِأَهْلِهِۦٓ إِنِّىٓ ءَانَسْتُ نَارًا سَـَٔاتِيكُم مِّنْهَا بِخَبَرٍ أَوْ ءَاتِيكُم بِشِهَابٍ قَبَسٍ لَّعَلَّكُمْ تَصْطَلُونَ
20:11; 28:30.
اس آیت میں بتایا گیا ہے کہ جیسے وحی کے ایک لمبے عرصہ تک رُک جانے کے بعد موسیٰ پر وحی نازل ہوئی تھی اسی طرح اب محمد صلی اللہ علیہ وسلم پر نازل ہوئی ہے۔
آیت کا یہ بھی مفہوم ہے کہ موسیٰ علیہ السلام نے شروع نبوت میں ایک آگ دیکھی تھی جس کی تعبیر انہوں نے یہ کی کہ مجھ پر وحی الٰہی نازل ہونے والی ہے اگر حقیقی آگ ہوتی تو اس جگہ ایک آگ کا لفظ استعمال نہ کیا جاتا صرف آگ کہا جاتا۔ چونکہ وہ سمجھتے تھے کہ یہ کشفی نظارہ ہے تبھی انہوں نے اپنے رشتہ داروں سے کہا کہ معلوم ہوتا ہے کہ کوئی الٰہی تجلی ہونے والی ہے۔ میں وہاں جاتا ہوں۔ اور اگر وہ تجلی صرف میری ذات کے لئے ہوئی تو یہ عظیم الشان خبر تمہیں یعنی اپنی بیوی اور دوسرے رشتہ داروں کو آکر سناؤں گا اور اگر یہ تجلی میری قوم اور ملک کے لئے عام ہوئی تو پھر کوئی دہکتا ہوا انگارہ یعنی کوئی
20:11; 28:30.
It was not actual fire that Moses had seen. Had it been so he would have used the expression 'I have perceived the fire,' instead of 'I have perceived a fire.' In fact, it was a vision that Moses had seen, 'fire' symbolising the love of God. It is worthy of note that most of the major incidents, connected with Moses that have been mentioned in the Qur’an, were not incidents which actually took place in the physical world but only visions symbolizing great landmarks in the course of his spiritual development and prophetic mission. Besides the vision about the rod there are mentioned other important instances of such visions in the Qur’an (7:144), the verse under comment affording one such instance.
20:11; 28:30.
Important Words:
تصطلون (warm yourselves) is derived from اصطلی which is the same as صلی. They say صلی النار i.e. he was or became burned by the fire or he endured the heat of the fire. اصطلی means, he warmed or burned himself by the fire (Lane & Aqrab).
Commentary:
It was not actual fire that Moses had seen. Had it been so he would have used the expression انی آنست النار i.e. I have perceived the fire, instead of انی آنست ناراً i.e. I have perceived a fire. In fact it was a vision that Moses had seen, fire symbolizing the love of God. It is worthy of note that most of the major incidents connected with Moses that have been mentioned in the Quran, were not incidents which actually took place in the material and physical world but were visions which symbolized great landmarks in his spiritual development and prophetic mission. Besides the vision about the rod (7:118) and that concerning the breaking of the mountain into pieces (7:144) there are other important instances of such visions in the Quran, the verse under comment affording one such instance. See also 20:11.
a
20:11; 28:30.
1
اس آیت میں بتایا گیا ہے کہ جیسے وحی کے ایک لمبے عرصہ تک رُک جانے کے بعد موسیٰ پر وحی نازل ہوئی تھی اسی طرح اب محمد صلی اللہ علیہ وسلم پر نازل ہوئی ہے۔
2
آیت کا یہ بھی مفہوم ہے کہ موسیٰ علیہ السلام نے شروع نبوت میں ایک آگ دیکھی تھی جس کی تعبیر انہوں نے یہ کی کہ مجھ پر وحی الٰہی نازل ہونے والی ہے اگر حقیقی آگ ہوتی تو اس جگہ ایک آگ کا لفظ استعمال نہ کیا جاتا صرف آگ کہا جاتا۔ چونکہ وہ سمجھتے تھے کہ یہ کشفی نظارہ ہے تبھی انہوں نے اپنے رشتہ داروں سے کہا کہ معلوم ہوتا ہے کہ کوئی الٰہی تجلی ہونے والی ہے۔ میں وہاں جاتا ہوں۔ اور اگر وہ تجلی صرف میری ذات کے لئے ہوئی تو یہ عظیم الشان خبر تمہیں یعنی اپنی بیوی اور دوسرے رشتہ داروں کو آکر سناؤں گا اور اگر یہ تجلی میری قوم اور ملک کے لئے عام ہوئی تو پھر کوئی دہکتا ہوا انگارہ یعنی کوئی
a
20:11; 28:30.
2817
Important Words:
تصطلون (warm yourselves) is derived from اصطلی which is the same as صلی. They say صلی النار i.e. he was or became burned by the fire or he endured the heat of the fire. اصطلی means, he warmed or burned himself by the fire (Lane & Aqrab).
Commentary:
It was not actual fire that Moses had seen. Had it been so he would have used the expression انی آنست النار i.e. I have perceived the fire, instead of انی آنست ناراً i.e. I have perceived a fire. In fact it was a vision that Moses had seen, fire symbolizing the love of God. It is worthy of note that most of the major incidents connected with Moses that have been mentioned in the Quran, were not incidents which actually took place in the material and physical world but were visions which symbolized great landmarks in his spiritual development and prophetic mission. Besides the vision about the rod (7:118) and that concerning the breaking of the mountain into pieces (7:144) there are other important instances of such visions in the Quran, the verse under comment affording one such instance. See also 20:11.
a
20:11; 28:30.
2147
It was not actual fire that Moses had seen. Had it been so he would have used the expression 'I have perceived the fire,' instead of 'I have perceived a fire.' In fact, it was a vision that Moses had seen, 'fire' symbolising the love of God. It is worthy of note that most of the major incidents, connected with Moses that have been mentioned in the Qur’an, were not incidents which actually took place in the physical world but only visions symbolizing great landmarks in the course of his spiritual development and prophetic mission. Besides the vision about the rod there are mentioned other important instances of such visions in the Qur’an (7:144), the verse under comment affording one such instance.
فَلَمَّا جَآءَهَا نُودِىَ أَنۢ بُورِكَ مَن فِى ٱلنَّارِ وَمَنْ حَوْلَهَا وَسُبْحَٰنَ ٱللَّهِ رَبِّ ٱلْعَٰلَمِينَ
اس آیت سے بھی ثابت ہے کہ یہ بات غلط ہے کہ اس آگ میں خداتعالیٰ کا وجود تھا۔ کیونکہ خداتعالیٰ خود برکت دیتا ہے‘ اس کو کوئی برکت نہیں دیتا۔ یعنی وہ تَـبَارَکَ کہلا سکتا ہے بُوْرِکَ نہیں کہلا سکتا۔ دوسرے یہ کہ مَنْ فِی النَّارِ کے ساتھ وَ منْ حَوْلَھَا بھی کہا گیا ہے یعنی جو اس آگ میں ہے اور جو اس کے گرد کھڑا ہے اس کو بھی برکت دی گئی ہے‘ یعنی موسیٰ بھی مہبط انوار ہے اور آگ کا جلوہ بھی مہبط انوار ہے یعنی دونوں کے ذریعہ سے ہستی باری کو ظاہر کیا جارہا ہے سُبْحَانَ اللّٰہِ کے فقرہ میں بھی اس بات کی تردید کی گئی ہے کہ خدا آگ میں تھا۔ کیونکہ ربّ العالمین کہہ کر
The expression may mean, (a) who is in search of the fire, and who is near it; (b) who is actually in the fire and who is about to enter it, 'fire' symbolising the fire of God’s love or the fire of trials and tribulations. The fire was not God, nor was God in the fire. It was only a Divine manifestation which cast its glow upon all that was near.
Commentary:
The expression من فی النار و من حولھا may have the following two interpretations: (a) who is in search of the fire, and who is near it; (b) who is actually in the fire and who is about to enter it, 'fire' symbolizing the fire of God’s love or the fire of trials and tribulations.
It is wrong to apply, as some commentators of the Quran have done, the expression بورک من فی النار to God. The word بورک(blessed) being in passive voice cannot be used about God, the right word to use about the Almighty is تبارک which means, He is blessed.
3
اس آیت سے بھی ثابت ہے کہ یہ بات غلط ہے کہ اس آگ میں خداتعالیٰ کا وجود تھا۔ کیونکہ خداتعالیٰ خود برکت دیتا ہے‘ اس کو کوئی برکت نہیں دیتا۔ یعنی وہ تَـبَارَکَ کہلا سکتا ہے بُوْرِکَ نہیں کہلا سکتا۔ دوسرے یہ کہ مَنْ فِی النَّارِ کے ساتھ وَ منْ حَوْلَھَا بھی کہا گیا ہے یعنی جو اس آگ میں ہے اور جو اس کے گرد کھڑا ہے اس کو بھی برکت دی گئی ہے‘ یعنی موسیٰ بھی مہبط انوار ہے اور آگ کا جلوہ بھی مہبط انوار ہے یعنی دونوں کے ذریعہ سے ہستی باری کو ظاہر کیا جارہا ہے سُبْحَانَ اللّٰہِ کے فقرہ میں بھی اس بات کی تردید کی گئی ہے کہ خدا آگ میں تھا۔ کیونکہ ربّ العالمین کہہ کر
2818
Commentary:
The expression من فی النار و من حولھا may have the following two interpretations: (a) who is in search of the fire, and who is near it; (b) who is actually in the fire and who is about to enter it, 'fire' symbolizing the fire of God’s love or the fire of trials and tribulations.
It is wrong to apply, as some commentators of the Quran have done, the expression بورک من فی النار to God. The word بورک(blessed) being in passive voice cannot be used about God, the right word to use about the Almighty is تبارک which means, He is blessed.
2148
The expression may mean, (a) who is in search of the fire, and who is near it; (b) who is actually in the fire and who is about to enter it, 'fire' symbolising the fire of God’s love or the fire of trials and tribulations. The fire was not God, nor was God in the fire. It was only a Divine manifestation which cast its glow upon all that was near.
يَٰمُوسَىٰٓ إِنَّهُۥٓ أَنَا ٱللَّهُ ٱلْعَزِيزُ ٱلْحَكِيمُ
20:12, 13; 28:31.
اس کے یہ معنے نہیں کہ آگ میں خدا تھا بلکہ موسیٰ علیہ السلام کو الہاماً یہ کہا گیا تھا کہ دیکھ میرا جلوہ ہر چیز سے ظاہر ہے۔ آگ سے بھی‘ اس کے گرد کی چیزوں سے بھی‘ عصا سے بھی اور اس کی کشفی شکل سے بھی جو سانپ کی تھی۔ پس یہ کہنا بالکل قرآن مجید اور عقل کے خلاف ہے کہ اس آگ میں خدا تھا بلکہ جو باطنی نظارہ اس آگ یا سونٹے یا سانپ کے ذریعہ دکھایا گیا تھا وہ سب نظارے خدا کی ذات کو انسان کے قریب کرتے تھے نہ یہ کہ واقعہ میں خدا تھے۔
20:12, 13; 28:31.
20:12-13, 15; 28:31; 79:17.
Commentary:
The fire was not God, nor was God in the 'fire.' Holy is He and exalted far above assuming any material shape or being confined to space. The 'fire' was a manifestation of God which cast its reflection upon all that was near.
b
20:12, 13; 28:31.
4
اس کے یہ معنے نہیں کہ آگ میں خدا تھا بلکہ موسیٰ علیہ السلام کو الہاماً یہ کہا گیا تھا کہ دیکھ میرا جلوہ ہر چیز سے ظاہر ہے۔ آگ سے بھی‘ اس کے گرد کی چیزوں سے بھی‘ عصا سے بھی اور اس کی کشفی شکل سے بھی جو سانپ کی تھی۔ پس یہ کہنا بالکل قرآن مجید اور عقل کے خلاف ہے کہ اس آگ میں خدا تھا بلکہ جو باطنی نظارہ اس آگ یا سونٹے یا سانپ کے ذریعہ دکھایا گیا تھا وہ سب نظارے خدا کی ذات کو انسان کے قریب کرتے تھے نہ یہ کہ واقعہ میں خدا تھے۔
a
20:12-13, 15; 28:31; 79:17.
2818A
Commentary:
The fire was not God, nor was God in the 'fire.' Holy is He and exalted far above assuming any material shape or being confined to space. The 'fire' was a manifestation of God which cast its reflection upon all that was near.
a
20:12, 13; 28:31.
وَأَلْقِ عَصَاكَ ۚ فَلَمَّا رَءَاهَا تَهْتَزُّ كَأَنَّهَا جَآنٌّ وَلَّىٰ مُدْبِرًا وَلَمْ يُعَقِّبْ ۚ يَٰمُوسَىٰ لَا تَخَفْ إِنِّى لَا يَخَافُ لَدَىَّ ٱلْمُرْسَلُونَ
7:118; 20:20; 28:32.
یہاں جَآنٌّ کا لفظ استعمال کیا گیا ہے‘ جو چھوٹے سانپ کو کہتے ہیں۔ دوسری جگہ قرآن مجید میں ثُعْبَانٌ کا لفظ استعمال کیا گیا ہے۔ جس کے معنے بڑے سانپ کے ہوتے ہیں اور ایک تیسری جگہ حَیَّۃٌ کا لفظ استعمال کیا گیا ہے جس کے معنے محض سانپ کے ہوتے ہیں۔ بعض بیوقوفوں نے اعتراض کیا ہے کہ یہ اختلاف ہے حالانکہ جہاں چھوٹے سانپ کا لفظ استعمال کیا ہے وہاں کہا ہے کہ اس طرح ہلتا تھا جیسے چھوٹا سانپ۔ گویا چھوٹے سانپ کا لفظ اس کی تیز حرکت کی وجہ سے بولا گیا اور بڑے سانپ کا لفظ اس کے بڑے نظر آنے والے جسم کی وجہ سے بولا گیا اور سانپ کا لفظ محض اس کی جنس پر دلالت کرنے کے لئے بولا
7:118; 20:20; 28:32.
Commentary:
For a detailed discussion of the miracle of the rod and the white hand see 7:108 & 109.
c
7:118; 20:20; 28:32.
1
یہاں جَآنٌّ کا لفظ استعمال کیا گیا ہے‘ جو چھوٹے سانپ کو کہتے ہیں۔ دوسری جگہ قرآن مجید میں ثُعْبَانٌ کا لفظ استعمال کیا گیا ہے۔ جس کے معنے بڑے سانپ کے ہوتے ہیں اور ایک تیسری جگہ حَیَّۃٌ کا لفظ استعمال کیا گیا ہے جس کے معنے محض سانپ کے ہوتے ہیں۔ بعض بیوقوفوں نے اعتراض کیا ہے کہ یہ اختلاف ہے حالانکہ جہاں چھوٹے سانپ کا لفظ استعمال کیا ہے وہاں کہا ہے کہ اس طرح ہلتا تھا جیسے چھوٹا سانپ۔ گویا چھوٹے سانپ کا لفظ اس کی تیز حرکت کی وجہ سے بولا گیا اور بڑے سانپ کا لفظ اس کے بڑے نظر آنے والے جسم کی وجہ سے بولا گیا اور سانپ کا لفظ محض اس کی جنس پر دلالت کرنے کے لئے بولا
b
7:118; 20:20; 28:32.
2819
Commentary:
For a detailed discussion of the miracle of the rod and the white hand see 7:108 & 109.
b
7:118; 20:20; 28:32.
2148A
See {1023}.
إِلَّا مَن ظَلَمَ ثُمَّ بَدَّلَ حُسْنًۢا بَعْدَ سُوٓءٍ فَإِنِّى غَفُورٌ رَّحِيمٌ
ہم پہلے لکھ چکے ہیں کہ کئی جگہ پر نبی مخاطب ہوتا ہے اور مراد اس سے جماعت ہوتی ہے۔ یہاں بھی پہلی آیت میں یہ فرمایا ہے کہ نبی مجھ سے نہیں ڈرتے مگر بعد میں فرمایا کہ ہاں جس نے ظلم کیا اور بعد میں اس کو نیکی سے بدل دیا اس کو خدا بخش دے گا۔ اور یہ آیت نبیوں پر نہیں لگتی۔ سو یاد رکھنا چاہئیے کہ اس جگہ مرادنبیوں کے اتباع ہیں جو نبیوں کے قائم مقام ہوتے ہیں۔ ان میں سے بعض پہلے کافر ہوتے ہیں اور بعد میں مومن ہو جاتے ہیں۔
Commentary:
The particle إلا is used here as إستشناء منقطع and introduces a new statement; or it may have been used in the sense of ولا meaning "and not" or "nor." In this sense of the word the verse under comment conjoined with the preceding verse would mean: the Messengers need have no fear in My presence nor those who do wrong and then substitute good for evil. For discussion of إستشناء منقطع see 2:35.
2
ہم پہلے لکھ چکے ہیں کہ کئی جگہ پر نبی مخاطب ہوتا ہے اور مراد اس سے جماعت ہوتی ہے۔ یہاں بھی پہلی آیت میں یہ فرمایا ہے کہ نبی مجھ سے نہیں ڈرتے مگر بعد میں فرمایا کہ ہاں جس نے ظلم کیا اور بعد میں اس کو نیکی سے بدل دیا اس کو خدا بخش دے گا۔ اور یہ آیت نبیوں پر نہیں لگتی۔ سو یاد رکھنا چاہئیے کہ اس جگہ مرادنبیوں کے اتباع ہیں جو نبیوں کے قائم مقام ہوتے ہیں۔ ان میں سے بعض پہلے کافر ہوتے ہیں اور بعد میں مومن ہو جاتے ہیں۔
2820
Commentary:
The particle إلا is used here as إستشناء منقطع and introduces a new statement; or it may have been used in the sense of ولا meaning "and not" or "nor." In this sense of the word the verse under comment conjoined with the preceding verse would mean: the Messengers need have no fear in My presence nor those who do wrong and then substitute good for evil. For discussion of إستشناء منقطع see 2:35.
وَأَدْخِلْ يَدَكَ فِى جَيْبِكَ تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوٓءٍ ۖ فِى تِسْعِ ءَايَٰتٍ إِلَىٰ فِرْعَوْنَ وَقَوْمِهِۦٓ ۚ إِنَّهُمْ كَانُوا۟ قَوْمًا فَٰسِقِينَ
فِیْ تِسْعِ اٰیٰٰتٍ فرعون اور اس کی قوم کے لئے موسیٰ علیہ السلام کے ذریعہ خداتعالیٰ نے نو نشان دکھائے تھے۔ جن میں سے ایک نشان یہ بھی تھا کہ اپنے ہاتھ کو اپنی بغل میں دباؤ۔ جب نکالو گے تو وہ سفید ہو گا بغیر اس کے کہ کوئی بیماری ہو۔
ہاتھ عربی زبان کے محاورہ میں بھائیوں اور قوم کو کہتے ہیں۔ پس اس کا مطلب یہ تھا کہ اے موسٰیؑ ! اپنی قوم کو اپنے ساتھ چمٹائے رکھ۔ اس کا نتیجہ یہ ہوگا کہ تیری تربیت سے وہ نیک اور اچھی ہو جائے گی اور بے عیب بن جائے گی اور کوئی برائی اس میں باقی نہ رہے گی۔ چنانچہ ہم دیکھتے ہیں کہ موسٰیؑ کی قوم موسٰیؑ کے آنے سے پہلے نہایت گندی ہو گئی تھی اور
17:102; 20:23, 24.
For 'nine Signs' see 17:102. Briefly, they were the Signs (1) of the rod and (2) of the white hand (7:108, 109); (3) of lice; (4) of frogs which implied unusual, incessant rains; and (5) of locusts; (6) of blood, i.e. a plague which caused bleeding from the nose; (7) and of storm which caused the sea- water to overwhelm Pharaoh and his hosts when they were crossing the sea after the Israelites had crossed it safely (7:134); (8) of drought and (9) of destruction of fruits (7:131).
7:109; 17:102; 20:24.
Commentary:
For nine signs see 7:134. Briefly, they were: the signs (1) of the rod and (2) the white hand (7:108-109); (3) of lice; (4) frogs; and (5) locusts; (6) of blood; (7) and storm; (7:134); (8) of drought and (9) destruction of fruits (7:131).
d
17:102; 20:23, 24.
939
关于 “九种迹象” 见 17:102。简短地说, 它们是以下这些迹象: (1)手杖、(2)白手 (7:108-109); (3) 虱子; (4) 青蛙, 意示不平常的持续不断的下雨; (5) 蝗虫; (6) 血, 即使鼻子出血的一种瘟疫; (7) 风暴, 在以色列人安全渡过了海之后而在法老和他的军队渡海时使海水倾覆了他们 (7:134); (8) 以及干旱 (9) 果实的毁灭 (7:131)。
3
فِیْ تِسْعِ اٰیٰٰتٍ فرعون اور اس کی قوم کے لئے موسیٰ علیہ السلام کے ذریعہ خداتعالیٰ نے نو نشان دکھائے تھے۔ جن میں سے ایک نشان یہ بھی تھا کہ اپنے ہاتھ کو اپنی بغل میں دباؤ۔ جب نکالو گے تو وہ سفید ہو گا بغیر اس کے کہ کوئی بیماری ہو۔
ہاتھ عربی زبان کے محاورہ میں بھائیوں اور قوم کو کہتے ہیں۔ پس اس کا مطلب یہ تھا کہ اے موسٰیؑ ! اپنی قوم کو اپنے ساتھ چمٹائے رکھ۔ اس کا نتیجہ یہ ہوگا کہ تیری تربیت سے وہ نیک اور اچھی ہو جائے گی اور بے عیب بن جائے گی اور کوئی برائی اس میں باقی نہ رہے گی۔ چنانچہ ہم دیکھتے ہیں کہ موسٰیؑ کی قوم موسٰیؑ کے آنے سے پہلے نہایت گندی ہو گئی تھی اور
a
7:109; 17:102; 20:24.
2821
Commentary:
For nine signs see 7:134. Briefly, they were: the signs (1) of the rod and (2) the white hand (7:108-109); (3) of lice; (4) frogs; and (5) locusts; (6) of blood; (7) and storm; (7:134); (8) of drought and (9) destruction of fruits (7:131).
c
17:102; 20:23, 24.
2149
For 'nine Signs' see 17:102. Briefly, they were the Signs (1) of the rod and (2) of the white hand (7:108, 109); (3) of lice; (4) of frogs which implied unusual, incessant rains; and (5) of locusts; (6) of blood, i.e. a plague which caused bleeding from the nose; (7) and of storm which caused the sea- water to overwhelm Pharaoh and his hosts when they were crossing the sea after the Israelites had crossed it safely (7:134); (8) of drought and (9) of destruction of fruits (7:131).
فَلَمَّا جَآءَتْهُمْ ءَايَٰتُنَا مُبْصِرَةً قَالُوا۟ هَٰذَا سِحْرٌ مُّبِينٌ
43:31; 61:7.
43:31; 61:7.
Important Words:
مبصرة (sight-giving) is act. participle from أبصر which is again derived from بصر which means, he saw, he became seeing. أبصرہ means, he perceived it mentally; he knew or understood
it. مبصرة means, clear, manifest; illumining; sight-giving, causing to have mental perception or knowledge (Lane & Aqrab). See also 7:204 & 12:94.
a
43:31; 61:7.
b
43:31; 61:7.
2822
Important Words:
مبصرة (sight-giving) is act. participle from أبصر which is again derived from بصر which means, he saw, he became seeing. أبصرہ means, he perceived it mentally; he knew or understood
it. مبصرة means, clear, manifest; illumining; sight-giving, causing to have mental perception or knowledge (Lane & Aqrab). See also 7:204 & 12:94.
a
43:31; 61:7.
2150
Mubsirah means, clear, manifest; illumining; sight-giving; causing to have mental perception or knowledge (Lane).
وَجَحَدُوا۟ بِهَا وَٱسْتَيْقَنَتْهَآ أَنفُسُهُمْ ظُلْمًا وَعُلُوًّا ۚ فَٱنظُرْ كَيْفَ كَانَ عَٰقِبَةُ ٱلْمُفْسِدِينَ
2:88.
2:88.
2:88.
b
2:88.
c
2:88.
b
2:88.