Ruku 343 ع
Section 343 of 556 • 9 Verses
وَلَقَدْ أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِۦ فَلَبِثَ فِيهِمْ أَلْفَ سَنَةٍ إِلَّا خَمْسِينَ عَامًا فَأَخَذَهُمُ ٱلطُّوفَانُ وَهُمْ ظَٰلِمُونَ
这节经文中谈及努哈的年龄是九百五十岁。«圣经» 说他的年龄是952岁。很难确定那些古代的先知诸如努哈、呼德、撒利和其他先知生活的确切年代和实际年龄。«古兰经» 说, “除安拉以外无人知道他们” (14:10)。九百五十年这段时间看来不是努哈个人肉体生命的岁数。这看来是他的道统延续的年数。这样, 他的道统看来首先传到伊布拉欣时代, 因为伊布拉欣是 “他的宗派的人” (37:84), 然后传到尤素夫的时代, 然后传到甚至穆撒的时代。实际上, 一个先知的岁数是他道统和教义的年数。在说明努哈年龄的限度时用了 سَنَة (Sanah) 和 عَام (‘Am) 两个单词。前一个单词的基本意义具有 “坏” 的意思, 而后一个单词具有 “好” 的意思。这看来努哈道统开始的五十年是精神全面进步和复兴的时代, 此后就在思想道德方面开始衰落而他的族人的道德逐渐低落, 直到九百年时完全衰亡。
مرادنوحؑ کی عمر نہیں بلکہ ان کی نبوت کا زمانہ مراد ہے یا ان کی قوم کا وہ زمانہ مراد ہے جس میں وہ نیک رہی چنانچہ دوسری جگہ اللہ تعالیٰ نے حضرت ابراہیم علیہ السلام کے متعلق فرمایا ہے اِنَّ مِنْ شِیْعَتِہٖ لَاِبْرَاھِیْمَ (الصّٰفّٰت: ۸۴) یعنی ابراہیمؑ بھی نوحؑ کے اتباع میں سے تھے۔ پس نوحؑ کی عمر اول ابراہیمؑ تک لمبی ہوئی اور پھر حضرت یوسفؑ بلکہ حضرت موسیٰ علیہ السلام تک لمبی ہوئی۔
Here the age of Noah has been mentioned as 950 years. The Bible places it at 952. It is difficult to assign a definite date as to when the Prophets of antiquity, such as Noah, Hud, Salih and others lived and how long they lived. 'None knows them save Allah,' says the Qur’an (14:10). The period, nine hundred and fifty years, does not seem to be the span of Noah’s personal physical life. It seems to be the period of his Dispensation. Thus it seemed first to extend to Abraham’s ministry because Abraham 'was of his party' (37:84) and then to Joseph’s and then down even to that of Moses. In fact, the age of a Prophet is the age of his Dispensation and teaching. In describing the limit of Noah’s age, two words Sanah and ‘Am have been used. Whereas the root meaning of the former word possesses a sense of badness, that of the latter has a sense of goodness. It seems that the first fifty years of Noah’s Dispensation were years of all round spiritual progress and regeneration and that aft
Important Words:
سنة (year) is derived both from سنه and سنو. They say سنه الطعام i.e. the food rotted; or it rotted by the lapse of years. As derived from سنا یسنو this word (سنة) signifies "a simple revolution of the sun," i.e. a simple revolution of the earth round the sun. It is synonymous with عام (and also حول) with this difference that whereas every سنة is an عام every عام is not سنة. It is also said to be longer than the عام which is applied to the twelve Arabian months collectively; but سنة is also applied to twelve revolutions of the moon. According to Imam Raghib سنة is used as denoting a year in which there is difficulty, or drought or barrenness or dearth; and عام as denoting that in which is ampleness of the means or circumstances of life and abundance of herbage or the like. سنة also means, drought or barrenness or vehement or intense drought. أصابتھم السنة means, drought, etc. befell them. سنة سنھاءmeans, a year in which there is no herbage or rain. سنة سنواء means, a hard, rigorous or distressing year (Lane & Aqrab).
Commentary:
In the verse under comment the age of Noah has been mentioned as 950 years. The Bible gives 952 years as his age. But it is difficult to assign a definite date as to when the Prophets of antiquity, such as Noah, Hud, Salih, etc. lived and how long they lived. "None knows them save Allah," says the Quran (14:10). Nine hundred and fifty years does not seem to be the span of Noah’s life but the period of his Dispensation. In fact, the age of a Prophet is the age of his Dispensation and teaching. It is in this sense that we call the Holy Prophet Muhammad the ever-living Prophet and Islam the everlasting religion. It appears from the Quran (37:84) that Abraham was a follower of Noah. This means that Noah’s period continued up to the time of Abraham or even to that of Joseph or of Moses.
Noah’s Dispensation seems to have lasted about 950 years. In describing the limit of Noah’s age two words سنة and عام have been used. Whereas the root meaning of the former word possesses a sense of badness, that of latter has a sense of goodness. It seems that the first fifty years of Noah’s Dispensation were years of all-round spiritual progress and regeneration and after that moral decadence and degeneration set in and his people gradually became degraded morally, till their degeneration became complete in nine hundred years.
971
这节经文中谈及努哈的年龄是九百五十岁。«圣经» 说他的年龄是952岁。很难确定那些古代的先知诸如努哈、呼德、撒利和其他先知生活的确切年代和实际年龄。«古兰经» 说, “除安拉以外无人知道他们” (14:10)。九百五十年这段时间看来不是努哈个人肉体生命的岁数。这看来是他的道统延续的年数。这样, 他的道统看来首先传到伊布拉欣时代, 因为伊布拉欣是 “他的宗派的人” (37:84), 然后传到尤素夫的时代, 然后传到甚至穆撒的时代。实际上, 一个先知的岁数是他道统和教义的年数。在说明努哈年龄的限度时用了 سَنَة (Sanah) 和 عَام (‘Am) 两个单词。前一个单词的基本意义具有 “坏” 的意思, 而后一个单词具有 “好” 的意思。这看来努哈道统开始的五十年是精神全面进步和复兴的时代, 此后就在思想道德方面开始衰落而他的族人的道德逐渐低落, 直到九百年时完全衰亡。
2
مرادنوحؑ کی عمر نہیں بلکہ ان کی نبوت کا زمانہ مراد ہے یا ان کی قوم کا وہ زمانہ مراد ہے جس میں وہ نیک رہی چنانچہ دوسری جگہ اللہ تعالیٰ نے حضرت ابراہیم علیہ السلام کے متعلق فرمایا ہے اِنَّ مِنْ شِیْعَتِہٖ لَاِبْرَاھِیْمَ (الصّٰفّٰت: ۸۴) یعنی ابراہیمؑ بھی نوحؑ کے اتباع میں سے تھے۔ پس نوحؑ کی عمر اول ابراہیمؑ تک لمبی ہوئی اور پھر حضرت یوسفؑ بلکہ حضرت موسیٰ علیہ السلام تک لمبی ہوئی۔
2951
Important Words:
سنة (year) is derived both from سنه and سنو. They say سنه الطعام i.e. the food rotted; or it rotted by the lapse of years. As derived from سنا یسنو this word (سنة) signifies "a simple revolution of the sun," i.e. a simple revolution of the earth round the sun. It is synonymous with عام (and also حول) with this difference that whereas every سنة is an عام every عام is not سنة. It is also said to be longer than the عام which is applied to the twelve Arabian months collectively; but سنة is also applied to twelve revolutions of the moon. According to Imam Raghib سنة is used as denoting a year in which there is difficulty, or drought or barrenness or dearth; and عام as denoting that in which is ampleness of the means or circumstances of life and abundance of herbage or the like. سنة also means, drought or barrenness or vehement or intense drought. أصابتھم السنة means, drought, etc. befell them. سنة سنھاءmeans, a year in which there is no herbage or rain. سنة سنواء means, a hard, rigorous or distressing year (Lane & Aqrab).
Commentary:
In the verse under comment the age of Noah has been mentioned as 950 years. The Bible gives 952 years as his age. But it is difficult to assign a definite date as to when the Prophets of antiquity, such as Noah, Hud, Salih, etc. lived and how long they lived. "None knows them save Allah," says the Quran (14:10). Nine hundred and fifty years does not seem to be the span of Noah’s life but the period of his Dispensation. In fact, the age of a Prophet is the age of his Dispensation and teaching. It is in this sense that we call the Holy Prophet Muhammad the ever-living Prophet and Islam the everlasting religion. It appears from the Quran (37:84) that Abraham was a follower of Noah. This means that Noah’s period continued up to the time of Abraham or even to that of Joseph or of Moses.
Noah’s Dispensation seems to have lasted about 950 years. In describing the limit of Noah’s age two words سنة and عام have been used. Whereas the root meaning of the former word possesses a sense of badness, that of latter has a sense of goodness. It seems that the first fifty years of Noah’s Dispensation were years of all-round spiritual progress and regeneration and after that moral decadence and degeneration set in and his people gradually became degraded morally, till their degeneration became complete in nine hundred years.
2243
Here the age of Noah has been mentioned as 950 years. The Bible places it at 952. It is difficult to assign a definite date as to when the Prophets of antiquity, such as Noah, Hud, Salih and others lived and how long they lived. 'None knows them save Allah,' says the Qur’an (14:10). The period, nine hundred and fifty years, does not seem to be the span of Noah’s personal physical life. It seems to be the period of his Dispensation. Thus it seemed first to extend to Abraham’s ministry because Abraham 'was of his party' (37:84) and then to Joseph’s and then down even to that of Moses. In fact, the age of a Prophet is the age of his Dispensation and teaching. In describing the limit of Noah’s age, two words Sanah and ‘Am have been used. Whereas the root meaning of the former word possesses a sense of badness, that of the latter has a sense of goodness. It seems that the first fifty years of Noah’s Dispensation were years of all round spiritual progress and regeneration and that aft
فَأَنجَيْنَٰهُ وَأَصْحَٰبَ ٱلسَّفِينَةِ وَجَعَلْنَٰهَآ ءَايَةً لِّلْعَٰلَمِينَ
10:74; 11:42.
10:74; 11:42.
a
10:74; 11:42.
a
10:74; 11:42.
b
23:31.
a
10:74; 11:42.
وَإِبْرَٰهِيمَ إِذْ قَالَ لِقَوْمِهِ ٱعْبُدُوا۟ ٱللَّهَ وَٱتَّقُوهُ ۖ ذَٰلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ
إِنَّمَا تَعْبُدُونَ مِن دُونِ ٱللَّهِ أَوْثَٰنًا وَتَخْلُقُونَ إِفْكًا ۚ إِنَّ ٱلَّذِينَ تَعْبُدُونَ مِن دُونِ ٱللَّهِ لَا يَمْلِكُونَ لَكُمْ رِزْقًا فَٱبْتَغُوا۟ عِندَ ٱللَّهِ ٱلرِّزْقَ وَٱعْبُدُوهُ وَٱشْكُرُوا۟ لَهُۥٓ ۖ إِلَيْهِ تُرْجَعُونَ
22:72.
22:72.
10:19; 16:72; 22:72.
Important Words:
تخلقون أفکا (you forge lies). تخلقون is formed from خلق. They say خلقه i.e. he measured it, or he determined its measure, or proportion, he designed, or fashioned, or planned it; he made it according to a certain measure, or design; He (God) created it; He originated it; he forged a story or lie; he fabricated a saying. An Arab would say حدثنا فلان بأحادیث الخلق i.e. such a one related to us fictitious stories (Lane & Aqrab). See also 3:50 & 26:138.
a
22:72.
a
10:19; 16:72; 22:72.
2952
Important Words:
تخلقون أفکا (you forge lies). تخلقون is formed from خلق. They say خلقه i.e. he measured it, or he determined its measure, or proportion, he designed, or fashioned, or planned it; he made it according to a certain measure, or design; He (God) created it; He originated it; he forged a story or lie; he fabricated a saying. An Arab would say حدثنا فلان بأحادیث الخلق i.e. such a one related to us fictitious stories (Lane & Aqrab). See also 3:50 & 26:138.
b
22:72.
وَإِن تُكَذِّبُوا۟ فَقَدْ كَذَّبَ أُمَمٌ مِّن قَبْلِكُمْ ۖ وَمَا عَلَى ٱلرَّسُولِ إِلَّا ٱلْبَلَٰغُ ٱلْمُبِينُ
16:36; 24:55; 36:18.
16:36; 24:55; 36:18.
16:36; 24:55; 36:18.
Commentary:
After citing the cases of Noah and Abraham, the Surah proceeds to comfort the Holy Prophet that if he has been rejected and accused of falsehood, great Prophets before him like Noah and Abraham were also rejected.
b
16:36; 24:55; 36:18.
b
16:36; 24:55; 36:18.
2953
Commentary:
After citing the cases of Noah and Abraham, the Surah proceeds to comfort the Holy Prophet that if he has been rejected and accused of falsehood, great Prophets before him like Noah and Abraham were also rejected.
c
16:36; 24:55; 36:18.
أَوَلَمْ يَرَوْا۟ كَيْفَ يُبْدِئُ ٱللَّهُ ٱلْخَلْقَ ثُمَّ يُعِيدُهُۥٓ ۚ إِنَّ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرٌ
عَلٰی کے معنے لام کے بھی آتے ہیں جس کے معنے ’’لیے‘‘ کے ہوتے ہیں اور وہی معنے اس جگہ اختیار کیے گئے ہیں۔
10:35; 21:105; 27:65; 30:12, 28.
The verse signifies that the Divine law of creation and reproduction will work in this way that God would create through the Holy Prophet a new humanity and a new order on the ashes of the old one.
10:35; 21:105; 27:65; 30:12, 28.
Commentary:
In this verse the attention of disbelievers is drawn to the divine law of creation and reproduction and they are told that God has designed and decreed that He would create through the Holy Prophet a new humanity and a new order on the ashes of the old one, and that if they persisted in their rejection of him they will be doomed and another people will take their place.
c
10:35; 21:105; 27:65; 30:12, 28.
972
这节经文意示安拉的创造和再创造法则将这样地起作用: 安拉将通过穆圣在旧的人类和旧的秩序的废墟上创造出一个新的人类和新的秩序。
1
عَلٰی کے معنے لام کے بھی آتے ہیں جس کے معنے ’’لیے‘‘ کے ہوتے ہیں اور وہی معنے اس جگہ اختیار کیے گئے ہیں۔
c
10:35; 21:105; 27:65; 30:12, 28.
2954
Commentary:
In this verse the attention of disbelievers is drawn to the divine law of creation and reproduction and they are told that God has designed and decreed that He would create through the Holy Prophet a new humanity and a new order on the ashes of the old one, and that if they persisted in their rejection of him they will be doomed and another people will take their place.
d
10:35; 21:105; 27:65; 30:12, 28.
2244
The verse signifies that the Divine law of creation and reproduction will work in this way that God would create through the Holy Prophet a new humanity and a new order on the ashes of the old one.
قُلْ سِيرُوا۟ فِى ٱلْأَرْضِ فَٱنظُرُوا۟ كَيْفَ بَدَأَ ٱلْخَلْقَ ۚ ثُمَّ ٱللَّهُ يُنشِئُ ٱلنَّشْأَةَ ٱلْءَاخِرَةَ ۚ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
اس جگہ آخرت کا ذکر نہیں بلکہ اس دنیا کا ذکر ہے اور اس دنیا میں مردے زندہ ہو کر نہیں آتے۔ پس یہ آیت ایک واضح ثبوت ہے اس بات کا کہ پیدائش اول سے مراد قوموں کو تمکنت بخشنا اور پیدائش ثانی سے مراد غالب قوموں کے زوال کے بعد پھر دوبارہ ان میں بیداری پیدا کرنا ہے۔ اس کے یہ معنے نہیں کہ اُخروی زندگی ہے ہی نہیں۔ بلکہ ہمارا یہ مطلب ہے کہ اس آیت میں اس دنیا میں قوموں کے اتار چڑھاؤ کا ذکر ہے جیسا کہ سِیْرُوْا فِی الْاَرْضِ کے الفاظ سے اور ان الفاظ سے ظاہر ہے کہ دنیا پر غور کرو کہ کس طرح اللہ تعالیٰ نے پہلی دفعہ پیدائش کا کام شروع کیا۔ اور مرنے کے بعد پھر دوبارہ زندگی دینی شروع
10:5; 30:28.
The expression has been used at several places in the Qur’an (6:12; 12:110; 30:10; 35:45; 40:83), and almost everywhere it has been followed by a sentence which points to the destruction of one people and the creation of another in their place. The verse does not refer to the Resurrection after death, but only to the phenomenon of the rise and fall of nations.
10:5; 30:28.
Commentary:
The theme of the preceding verse has further been developed in this verse and the disbelievers are told just to have a glance over the histories of the nations that lived in the past and see that when God intended to create a new order and a new nation, He raised a new Prophet, and when his people rejected him they were destroyed and another people took their place. The Holy Prophet’s rejecters are thus warned that if they did not take a lesson from the fate of the rejecters of former Prophets they will also come to history of all religions that rejection of the Divine Message always has landed the disbelievers into ruin.
The expressions سیروا فی الارض (travel in the land) and أولم یسیروا فی الارض (have they not travelled in the land) have been used at several places in the Quran (6:12; 12:110; 30:10; 35:45; 40:83), and almost everywhere they have been followed by a sentence which points to the terrible fate which the rejecters of the Divine Message had met. This shows that in the present case also where this expression has been followed by the words "then see how He originated the creation, then will Allah create the latter creation," it points to the destruction of one people and the creation of another in their place. Thus the verse does not refer to the Resurrection after death. It only draws attention to the phenomenon of the rise and decline of nations and their rise after their decline.
d
10:5; 30:28.
973
这一用语被使用在 «古兰经» 中好几处 (6:12; 12:110; 30:10; 35:45; 40:83) 而且几乎每处之后都有一句指出创造另一个民族来代替一个毁灭了的民族。这节经文并没有谈及死后复生, 只谈了民族兴衰的现象。
2
اس جگہ آخرت کا ذکر نہیں بلکہ اس دنیا کا ذکر ہے اور اس دنیا میں مردے زندہ ہو کر نہیں آتے۔ پس یہ آیت ایک واضح ثبوت ہے اس بات کا کہ پیدائش اول سے مراد قوموں کو تمکنت بخشنا اور پیدائش ثانی سے مراد غالب قوموں کے زوال کے بعد پھر دوبارہ ان میں بیداری پیدا کرنا ہے۔ اس کے یہ معنے نہیں کہ اُخروی زندگی ہے ہی نہیں۔ بلکہ ہمارا یہ مطلب ہے کہ اس آیت میں اس دنیا میں قوموں کے اتار چڑھاؤ کا ذکر ہے جیسا کہ سِیْرُوْا فِی الْاَرْضِ کے الفاظ سے اور ان الفاظ سے ظاہر ہے کہ دنیا پر غور کرو کہ کس طرح اللہ تعالیٰ نے پہلی دفعہ پیدائش کا کام شروع کیا۔ اور مرنے کے بعد پھر دوبارہ زندگی دینی شروع
a
10:5; 30:28.
2955
Commentary:
The theme of the preceding verse has further been developed in this verse and the disbelievers are told just to have a glance over the histories of the nations that lived in the past and see that when God intended to create a new order and a new nation, He raised a new Prophet, and when his people rejected him they were destroyed and another people took their place. The Holy Prophet’s rejecters are thus warned that if they did not take a lesson from the fate of the rejecters of former Prophets they will also come to history of all religions that rejection of the Divine Message always has landed the disbelievers into ruin.
The expressions سیروا فی الارض (travel in the land) and أولم یسیروا فی الارض (have they not travelled in the land) have been used at several places in the Quran (6:12; 12:110; 30:10; 35:45; 40:83), and almost everywhere they have been followed by a sentence which points to the terrible fate which the rejecters of the Divine Message had met. This shows that in the present case also where this expression has been followed by the words "then see how He originated the creation, then will Allah create the latter creation," it points to the destruction of one people and the creation of another in their place. Thus the verse does not refer to the Resurrection after death. It only draws attention to the phenomenon of the rise and decline of nations and their rise after their decline.
a
10:5; 30:28.
2245
The expression has been used at several places in the Qur’an (6:12; 12:110; 30:10; 35:45; 40:83), and almost everywhere it has been followed by a sentence which points to the destruction of one people and the creation of another in their place. The verse does not refer to the Resurrection after death, but only to the phenomenon of the rise and fall of nations.
يُعَذِّبُ مَن يَشَآءُ وَيَرْحَمُ مَن يَشَآءُ ۖ وَإِلَيْهِ تُقْلَبُونَ
قرآن کریم کی دوسری آیات سے ثابت ہے کہ عذاب اللہ تعالیٰ اسی کو دیتا ہے جو مستحق ہوتا ہے۔ پس اس آیت کے معنے یہ ہیں کہ اس کا علم کامل جس شخص یا قوم کو عذاب کا مستحق قرار دیتا ہے اس کو عذاب دیتا ہے نہ یہ کہ اندھا دھند بغیر استحقاق کے عذاب دیتا ہے۔
3:129; 5:41; 17:55.
Commentary:
As stated in many places in the Quran, God does not punish arbitrarily but only after punishment has been fully deserved. This verse only means that God in His perfect knowledge well knows who has deserved punishment, and He punishes accordingly.
a
3:129; 5:41; 17:55.
974
正如 «古兰经» 中好几处所说的那样, 安拉不是任意惩罚的, 而是在实在应受惩罚时才给以惩罚。这节经文只是强调这一情况而已。
3
قرآن کریم کی دوسری آیات سے ثابت ہے کہ عذاب اللہ تعالیٰ اسی کو دیتا ہے جو مستحق ہوتا ہے۔ پس اس آیت کے معنے یہ ہیں کہ اس کا علم کامل جس شخص یا قوم کو عذاب کا مستحق قرار دیتا ہے اس کو عذاب دیتا ہے نہ یہ کہ اندھا دھند بغیر استحقاق کے عذاب دیتا ہے۔
b
3:129; 5:41; 17:55.
2955A
Commentary:
As stated in many places in the Quran, God does not punish arbitrarily but only after punishment has been fully deserved. This verse only means that God in His perfect knowledge well knows who has deserved punishment, and He punishes accordingly.
b
3:129; 5:41; 17:55.
2245A
As stated at several places in the Qur’an, God does not punish arbitrarily but only after punishment has been fully deserved. The verse only emphasizes this fact.
وَمَآ أَنتُم بِمُعْجِزِينَ فِى ٱلْأَرْضِ وَلَا فِى ٱلسَّمَآءِ ۖ وَمَا لَكُم مِّن دُونِ ٱللَّهِ مِن وَلِىٍّ وَلَا نَصِيرٍ
10:54; 11:34; 42:32.
Disbelievers are most emphatically warned that they cannot frustrate God’s plan and avert the terrible fate that is in store for them as the Divine decree has gone forth that Islam shall make progress and its cause shall triumph.
10:54; 11:34; 42:32.
Commentary:
The warning is conveyed to disbelievers in yet more emphatic words in this verse, that they cannot frustrate God’s plan, and avert the terrible fate that is in store for them as the Divine decree has issued forth that Islam shall make progress and its cause shall triumph.
b
10:54; 11:34; 42:32.
975
不信的人受到最严重的警告说, 他们是不可能破坏安拉的计划和避免给他们准备着的可怕命运的, 因为安拉的命令宣布说, 伊斯兰教一定发展以及它的事业必然胜利。
c
10:54; 11:34; 42:32.
2956
Commentary:
The warning is conveyed to disbelievers in yet more emphatic words in this verse, that they cannot frustrate God’s plan, and avert the terrible fate that is in store for them as the Divine decree has issued forth that Islam shall make progress and its cause shall triumph.
c
10:54; 11:34; 42:32.
2246
Disbelievers are most emphatically warned that they cannot frustrate God’s plan and avert the terrible fate that is in store for them as the Divine decree has gone forth that Islam shall make progress and its cause shall triumph.