Ruku 339 ع
Section 339 of 556 • 10 Verses
۞ وَلَقَدْ وَصَّلْنَا لَهُمُ ٱلْقَوْلَ لَعَلَّهُمْ يَتَذَكَّرُونَ
Important Words:
وصلنا (thoroughly conveyed) is transitive verb from وصل (wasala). They say وصل الی المکان i.e. he came, reached or attained the place. وصل الشیء بالشیء (wassala) means, he joined or connected one thing with the other وصله الیه او أوصله (wassala-hu) means, he conveyed it to him (Aqrab).
Commentary:
In view of the two significations of the word وصل given under "Important Words" the verse may have the following two interpretations: (1) We have joined one revelation with another, which means that God has been sending His Messengers and revelations one after the other. The Quran has also been revealed quite in harmony with this time-honoured Divine practice. It has come after the Torah which had made a prophecy about it (Deut. 18:18) and whose prophecies it has fulfilled and whose basic principles it supports. (2) The Word of God, i.e. the Quran, has been fully conveyed to the Meccans and thoroughly explained to them.
2913
Important Words:
وصلنا (thoroughly conveyed) is transitive verb from وصل (wasala). They say وصل الی المکان i.e. he came, reached or attained the place. وصل الشیء بالشیء (wassala) means, he joined or connected one thing with the other وصله الیه او أوصله (wassala-hu) means, he conveyed it to him (Aqrab).
Commentary:
In view of the two significations of the word وصل given under "Important Words" the verse may have the following two interpretations: (1) We have joined one revelation with another, which means that God has been sending His Messengers and revelations one after the other. The Quran has also been revealed quite in harmony with this time-honoured Divine practice. It has come after the Torah which had made a prophecy about it (Deut. 18:18) and whose prophecies it has fulfilled and whose basic principles it supports. (2) The Word of God, i.e. the Quran, has been fully conveyed to the Meccans and thoroughly explained to them.
ٱلَّذِينَ ءَاتَيْنَٰهُمُ ٱلْكِتَٰبَ مِن قَبْلِهِۦ هُم بِهِۦ يُؤْمِنُونَ
یعنی وہ لوگ جو اپنی کتاب کی پیشگوئیوں کی معرفت رکھتے اور انہیں سچا سمجھتے ہیں۔
Al-Kitab referring particularly to the Torah or to every revealed Book, the verse may either mean: (1) Those, who have been given a right understanding of the Book—the Torah, and ponder over it, are sure to believe in it—the Qur’an. Or (2) from among the followers of every revealed Book a large section will believe in the Qur’an and join the fold of Islam during the ages.
Commentary:
The word الکتاب referring to Torah or to every revealed Book, the verse may either mean, (1) that those who have been given a right understanding of the Book—the Torah, and ponder over it are sure to believe in it—the Quran; or (2) that from among the followers of every revealed Book,—the Jews, the Christians the Zoroastrians, the Hindus, etc., a large section will believe in the Quran and join the fold of Islam during the ages. In this sense the verse embodies a prophecy about the eventual triumph of Islam over all other Faiths.
1
یعنی وہ لوگ جو اپنی کتاب کی پیشگوئیوں کی معرفت رکھتے اور انہیں سچا سمجھتے ہیں۔
2914
Commentary:
The word الکتاب referring to Torah or to every revealed Book, the verse may either mean, (1) that those who have been given a right understanding of the Book—the Torah, and ponder over it are sure to believe in it—the Quran; or (2) that from among the followers of every revealed Book,—the Jews, the Christians the Zoroastrians, the Hindus, etc., a large section will believe in the Quran and join the fold of Islam during the ages. In this sense the verse embodies a prophecy about the eventual triumph of Islam over all other Faiths.
2222
Al-Kitab referring particularly to the Torah or to every revealed Book, the verse may either mean: (1) Those, who have been given a right understanding of the Book—the Torah, and ponder over it, are sure to believe in it—the Qur’an. Or (2) from among the followers of every revealed Book a large section will believe in the Qur’an and join the fold of Islam during the ages.
وَإِذَا يُتْلَىٰ عَلَيْهِمْ قَالُوٓا۟ ءَامَنَّا بِهِۦٓ إِنَّهُ ٱلْحَقُّ مِن رَّبِّنَآ إِنَّا كُنَّا مِن قَبْلِهِۦ مُسْلِمِينَ
13:37; 39:12-13; 72:21.
Commentary:
The verse means to say that when prophecies about the revelation of the Quran and the Holy Prophet are recited to them—"the People of the Book," the God-fearing among them believe in it—the Quran—saying that they had already expected such a revelation to come.
a
13:37; 39:12-13; 72:21.
2915
Commentary:
The verse means to say that when prophecies about the revelation of the Quran and the Holy Prophet are recited to them—"the People of the Book," the God-fearing among them believe in it—the Quran—saying that they had already expected such a revelation to come.
أُو۟لَٰٓئِكَ يُؤْتَوْنَ أَجْرَهُم مَّرَّتَيْنِ بِمَا صَبَرُوا۟ وَيَدْرَءُونَ بِٱلْحَسَنَةِ ٱلسَّيِّئَةَ وَمِمَّا رَزَقْنَٰهُمْ يُنفِقُونَ
13:23; 23:97; 41:35.
23:5.
Such persons from among the 'People of the Book' as believe in the Qur’an will have double reward for the belief both in the Torah and the Qur’an and also for suffering patiently for the cause of Truth.
13:23; 23:97; 41:35.
Commentary:
The verse means to say that such persons from among the "People of the Book" as believe in the Quran will have double reward for the belief both in the Torah and the Quran and also for suffering patiently for the cause of truth and for their perseverance and steadfastness under trials and tribulations.
a
13:23; 23:97; 41:35.
b
23:5.
2
صَبَرُوْا یعنی وہ پہلی تعلیم یعنی تورات پر بھی قائم رہے اور قرآن مجید پر بھی ایمان لائے۔
3
یعنی اس دنیا میں بھی اور اگلے جہان میں بھی۔
b
13:23; 23:97; 41:35.
2916
Commentary:
The verse means to say that such persons from among the "People of the Book" as believe in the Quran will have double reward for the belief both in the Torah and the Quran and also for suffering patiently for the cause of truth and for their perseverance and steadfastness under trials and tribulations.
a
13:23; 23:97; 41:35.
b
23:5.
2223
Such persons from among the 'People of the Book' as believe in the Qur’an will have double reward for the belief both in the Torah and the Qur’an and also for suffering patiently for the cause of Truth.
وَإِذَا سَمِعُوا۟ ٱللَّغْوَ أَعْرَضُوا۟ عَنْهُ وَقَالُوا۟ لَنَآ أَعْمَٰلُنَا وَلَكُمْ أَعْمَٰلُكُمْ سَلَٰمٌ عَلَيْكُمْ لَا نَبْتَغِى ٱلْجَٰهِلِينَ
25:64, 73.
یعنی مشرکین وغیرہ سے جب خدائی باتوں کے متعلق ہنسی ٹھٹھے کی بات سنتے ہیں۔
25:64, 73.
c
25:64, 73.
4
یعنی مشرکین وغیرہ سے جب خدائی باتوں کے متعلق ہنسی ٹھٹھے کی بات سنتے ہیں۔
a
23:4; 25:73.
b
25:64.
a
25:64, 73.
إِنَّكَ لَا تَهْدِى مَنْ أَحْبَبْتَ وَلَٰكِنَّ ٱللَّهَ يَهْدِى مَن يَشَآءُ ۚ وَهُوَ أَعْلَمُ بِٱلْمُهْتَدِينَ
12:104; 16:38.
یعنی ہدایت زبردستی نہیں ٹھونسی جاتی۔ جو ہدایت قبول کرتا ہے اسے ہی ہدایت ملتی ہے۔ اس لئے اللہ نے جو دلوں کی باتوں کو جانتا ہے۔ ہدایت کا دینا اپنے ہاتھ میں رکھا ہے۔
12:104; 16:38.
12:104; 16:38.
Commentary:
The verse shows how anxious the Holy Prophet was that all those to whom he addressed his message should have believed in him and thus should have saved themselves from the evil consequences of rejecting the Divine Message. See also 18:7.
d
12:104; 16:38.
5
یعنی ہدایت زبردستی نہیں ٹھونسی جاتی۔ جو ہدایت قبول کرتا ہے اسے ہی ہدایت ملتی ہے۔ اس لئے اللہ نے جو دلوں کی باتوں کو جانتا ہے۔ ہدایت کا دینا اپنے ہاتھ میں رکھا ہے۔
c
12:104; 16:38.
2917
Commentary:
The verse shows how anxious the Holy Prophet was that all those to whom he addressed his message should have believed in him and thus should have saved themselves from the evil consequences of rejecting the Divine Message. See also 18:7.
b
12:104; 16:38.
وَقَالُوٓا۟ إِن نَّتَّبِعِ ٱلْهُدَىٰ مَعَكَ نُتَخَطَّفْ مِنْ أَرْضِنَآ ۚ أَوَلَمْ نُمَكِّن لَّهُمْ حَرَمًا ءَامِنًا يُجْبَىٰٓ إِلَيْهِ ثَمَرَٰتُ كُلِّ شَىْءٍ رِّزْقًا مِّن لَّدُنَّا وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ
2:127; 14:38.
یعنی لوگ ہم کو ہلاک کر دیں گے۔
2:127; 14:38.
The verse signifies that the fear is ill-founded that if the new Message were accepted, people will swoop down upon Mecca and deprive the Meccans of their possessions and freedom. It purports to say that from time immemorial Mecca (which is now going to be the Centre of the new Faith) has remained a safe sanctuary and those who ever sought to interfere with its sacred character themselves met with ruin and destruction.
2:127; 14:38.
Commentary:
The verse seeks to dispel the unfounded fears particularly of those Meccans who think that if they accepted the new message, more powerful people will swoop down upon them and deprive them of their possessions and freedom. It purports to say that from time immemorial Mecca (which is now going to be the centre of the new Faith) has remained a safe sanctuary and those whoever sought to interfere with its sacred character themselves met with ruin and destruction. When such is the case why should the Meccans be afraid that if they accepted the new Faith they will suffer economically or politically? The fact that Mecca has remained a safe sanctuary throughout the ages amidst all the great changes that have come over the face of the earth bears a standing testimony to the truth of the prophecy that God has made it a haven of safety.
e
2:127; 14:38.
1
یعنی لوگ ہم کو ہلاک کر دیں گے۔
d
2:127; 14:38.
2918
Commentary:
The verse seeks to dispel the unfounded fears particularly of those Meccans who think that if they accepted the new message, more powerful people will swoop down upon them and deprive them of their possessions and freedom. It purports to say that from time immemorial Mecca (which is now going to be the centre of the new Faith) has remained a safe sanctuary and those whoever sought to interfere with its sacred character themselves met with ruin and destruction. When such is the case why should the Meccans be afraid that if they accepted the new Faith they will suffer economically or politically? The fact that Mecca has remained a safe sanctuary throughout the ages amidst all the great changes that have come over the face of the earth bears a standing testimony to the truth of the prophecy that God has made it a haven of safety.
c
2:127; 14:38.
2224
The verse signifies that the fear is ill-founded that if the new Message were accepted, people will swoop down upon Mecca and deprive the Meccans of their possessions and freedom. It purports to say that from time immemorial Mecca (which is now going to be the Centre of the new Faith) has remained a safe sanctuary and those who ever sought to interfere with its sacred character themselves met with ruin and destruction.
وَكَمْ أَهْلَكْنَا مِن قَرْيَةٍۭ بَطِرَتْ مَعِيشَتَهَا ۖ فَتِلْكَ مَسَٰكِنُهُمْ لَمْ تُسْكَن مِّنۢ بَعْدِهِمْ إِلَّا قَلِيلًا ۖ وَكُنَّا نَحْنُ ٱلْوَٰرِثِينَ
7:5; 21:12; 22:46; 65:9.
یہاں قرآن مجید میں اِلَّا قَلِیْلًا کے لفظ ہیں مگر بتایا جا چکا ہے کہ لَا قَلِیْلًا وَّ لَا کَثِیْرًا کے معنے ہیں ’’بالکل نہیں۔‘‘
7:5; 21:12; 22:46; 65:9.
There had lived in the past peoples who were more powerful and wealthier and possessed superior civilizations than the people of whom the Meccans are afraid, and yet when they rejected the truth and behaved proudly they were so completely wiped out from the face of the earth as if they had never lived on it, and those who were considered weak were made to take their place.
7:5; 21:12; 22:46; 65:9.
15:24; 19:41.
Important Words:
بطرت (exulted) is feminine gender from بطر which means, he exulted; or exulted greatly or excessively and behaved insolently, or he exulted by reason of wealth and behaved with pride. بطرت عیشک means, thou exultest excessively and behavest insolently in thy manner of life. بطرت معیشتھا in reality is بطرت فی معیشتھا which means, it exulted in its manner or means of life. بطر النعمة means, he held the favour in light estimation and was ungrateful for it. بطر الحق means, he disdainfully rejected the truth (Lane & Aqrab). See also 8:48.
Commentary:
The verse means to say that the Meccans fear that if they accepted the new message, they will be deprived of their property and possessions by more wealthy and powerful peoples. But they seem to ignore the fact that there had lived in the past peoples who were more powerful and wealthier and possessed superior civilizations than the people of whom the Meccans are afraid and yet when those people rejected the truth and behaved proudly they were so completely wiped out from the face of the earth as if they had never lived on it, and those who were considered weak were made to take their place.
f
7:5; 21:12; 22:46; 65:9.
2
یہاں قرآن مجید میں اِلَّا قَلِیْلًا کے لفظ ہیں مگر بتایا جا چکا ہے کہ لَا قَلِیْلًا وَّ لَا کَثِیْرًا کے معنے ہیں ’’بالکل نہیں۔‘‘
a
7:5; 21:12; 22:46; 65:9.
b
15:24; 19:41.
2919
Important Words:
بطرت (exulted) is feminine gender from بطر which means, he exulted; or exulted greatly or excessively and behaved insolently, or he exulted by reason of wealth and behaved with pride. بطرت عیشک means, thou exultest excessively and behavest insolently in thy manner of life. بطرت معیشتھا in reality is بطرت فی معیشتھا which means, it exulted in its manner or means of life. بطر النعمة means, he held the favour in light estimation and was ungrateful for it. بطر الحق means, he disdainfully rejected the truth (Lane & Aqrab). See also 8:48.
Commentary:
The verse means to say that the Meccans fear that if they accepted the new message, they will be deprived of their property and possessions by more wealthy and powerful peoples. But they seem to ignore the fact that there had lived in the past peoples who were more powerful and wealthier and possessed superior civilizations than the people of whom the Meccans are afraid and yet when those people rejected the truth and behaved proudly they were so completely wiped out from the face of the earth as if they had never lived on it, and those who were considered weak were made to take their place.
d
7:5; 21:12; 22:46; 65:9.
2225
There had lived in the past peoples who were more powerful and wealthier and possessed superior civilizations than the people of whom the Meccans are afraid, and yet when they rejected the truth and behaved proudly they were so completely wiped out from the face of the earth as if they had never lived on it, and those who were considered weak were made to take their place.
وَمَا كَانَ رَبُّكَ مُهْلِكَ ٱلْقُرَىٰ حَتَّىٰ يَبْعَثَ فِىٓ أُمِّهَا رَسُولًا يَتْلُوا۟ عَلَيْهِمْ ءَايَٰتِنَا ۚ وَمَا كُنَّا مُهْلِكِى ٱلْقُرَىٰٓ إِلَّا وَأَهْلُهَا ظَٰلِمُونَ
اردو میں بستی کی جمع بستیاں بغیر خاص ضرورت کے نہیں آتی اور عربی میں بستیوں سے مراد ملک ہوتا ہے۔
6:132; 11:118; 20:135; 26:209.
The unusual frequency and universality of natural calamities in the form of famines, wars, earthquakes and epidemics during the last five or six decades call for the appearance of a Divine Reformer in the present time.
6:132; 11:118; 20:135; 26:209.
Commentary:
Two laws have been enunciated in this verse: (1) No people are punished until God has first raised among them a Messenger who warns them of the impending punishment and exhorts them to repent and give up their evil ways. (2) No people are punished unless they have given themselves up to sin and iniquity and have completely closed the doors of repentance upon themselves.
The unusual frequency and universality of natural calamities in the form of famines, wars, earthquakes and epidemics during the last five or six decades call for the appearance of a Divine Messenger in the present time. That Divine Messenger appeared in the fullness of time in the person of Ahmad, the Promised Messiah and Holy Founder of the Ahmadiyya Movement.
a
6:132; 11:118; 20:135; 26:209.
965
最近五六十年中, 饥馑、战争、地震和瘟疫等天然灾难异乎寻常地频繁和普遍发生, 正呼求着一个现代宗教复兴者的出现。
3
اردو میں بستی کی جمع بستیاں بغیر خاص ضرورت کے نہیں آتی اور عربی میں بستیوں سے مراد ملک ہوتا ہے۔
c
6:132; 11:118; 20:135; 26:209.
2920
Commentary:
Two laws have been enunciated in this verse: (1) No people are punished until God has first raised among them a Messenger who warns them of the impending punishment and exhorts them to repent and give up their evil ways. (2) No people are punished unless they have given themselves up to sin and iniquity and have completely closed the doors of repentance upon themselves.
The unusual frequency and universality of natural calamities in the form of famines, wars, earthquakes and epidemics during the last five or six decades call for the appearance of a Divine Messenger in the present time. That Divine Messenger appeared in the fullness of time in the person of Ahmad, the Promised Messiah and Holy Founder of the Ahmadiyya Movement.
a
6:132; 11:118; 20:135; 26:209.
2226
The unusual frequency and universality of natural calamities in the form of famines, wars, earthquakes and epidemics during the last five or six decades call for the appearance of a Divine Reformer in the present time.
وَمَآ أُوتِيتُم مِّن شَىْءٍ فَمَتَٰعُ ٱلْحَيَوٰةِ ٱلدُّنْيَا وَزِينَتُهَا ۚ وَمَا عِندَ ٱللَّهِ خَيْرٌ وَأَبْقَىٰٓ ۚ أَفَلَا تَعْقِلُونَ
3:15; 9:38; 10:71; 16:118; 40:40.
3:15; 9:38; 10:71; 16:118; 40:40.
3:15; 9:38; 10:71; 16:118; 40:40.
b
3:15; 9:38; 10:71; 16:118; 40:40.
a
3:15; 9:38; 10:71; 16:118; 40:40.
b
3:15; 9:38; 10:71; 16:118; 40:40.