Ruku 353 ع
Section 353 of 556 • 13 Verses
ظَهَرَ ٱلْفَسَادُ فِى ٱلْبَرِّ وَٱلْبَحْرِ بِمَا كَسَبَتْ أَيْدِى ٱلنَّاسِ لِيُذِيقَهُم بَعْضَ ٱلَّذِى عَمِلُوا۟ لَعَلَّهُمْ يَرْجِعُونَ
前几节经文的主题, 在人类心中逐渐灌输和形成对优胜和全能的安拉--------他创造、管理和引导所有的生命--------的信仰。这节经文告诉我们说, 当黑暗笼罩大地, 人类完全使安拉湮没无闻而崇拜他们自己杜撰出来的诸神灵时, 安拉选拔一位先知 “把迷途的羊群带回主宰的羊栏中”。
第七世纪初期是一个崩溃的时代--------民族的以及社会的--------宗教作为一种道德力量已不复存在而且衰退成为仪式和典礼之用, 世界各大宗教对它们的信奉者的生活已没有什么有益的影响。由佐罗阿斯脱、穆撒和伊撒点燃的神圣的火焰已在人类的血泊中熄灭……在第五和第六世纪, 文明世界濒于混乱。看来 花了四千年才建立起来的伟大文明接近于崩溃……文明像一棵巨大的树, 它的叶子遮盖着世界而它的树枝结出科学、艺术和文学的金黄色果实。此时这棵树在摇摇欲坠, 树干中已不复有虔诚和崇敬的树液流动, 而已中心腐烂 (“Emotion as the Basis of Civilization & Spirit of Islam”)。
这就是神圣的先知穆罕默德, 人类最伟大的导师, 降临这世界以及以 «古兰经» 形式降下的最完美和安拉的最后一本经典时的人类的情况, 因为一本完美的经典只能在一切或大多数邪恶的事物, 尤其是那些称为根本祸患的事物出现和成为既成事物时才会下降。
“海洋和陆地” 这些字指示: (a) 那些纯粹以理智和人们集体经验作为文化和文明基础的国家和那些以安拉的启示作为文化与文明基础的国家; (b) 生活在大陆和岛屿上的那些民族。这节经文意味着世界上所有的国家在政治、社会和道德上都已穿心溃烂。
یہاں لام عاقبت کا ہے۔
The main theme of the foregoing verses consisted in engendering and instilling in man belief in an Almighty and All-Powerful God Who creates, regulates and guides all life. In the present verse we are told that when darkness enshrouds the face of the earth and man consigns God to oblivion and gives himself up to the worship of the gods of his own conception and creation, God raises a Prophet to 'bring back the erring flock into the Master’s fold.'
The beginning of the seventh century was an epoch of disintegration— national and social—and religion had become extinct as a moral force and had become reduced to mere ritual and ceremony and the great Faiths of the world had ceased to exert any healthy influence on the lives of their followers. The Holy flames kindled by Zoroaster, Moses and Jesus had been quenched in the blood of man… In the fifth and sixth centuries the civilized world stood on the verge of chaos. It seemed that the great civilization that it had taken four thousand years to con
Commentary:
The main theme of the foregoing verses consisted in engendering and instilling in man belief in an Almighty and All-Powerful God, Who creates, regulates and guides all life. In the present verse we are told that when darkness enshrouds the face of the earth and man consigns God to oblivion and gives himself up to the worship of the false gods of his own conception and creation, God raises a Prophet to bring back "the erring flock into the Master’s fold." Such was the condition of mankind when the Holy Prophet Muhammad, humanity’s greatest Teacher, made his appearance. The following quotations support this contention:
"The beginning of the seventh century was an epoch of disintegration—national and social—and religion had become extinct as a moral force and had become reduced to mere ritual and ceremony and the great Faiths of the world had ceased to exert any healthy influence on the lives of their followers. The holy flames kindled by Zoroaster, Moses and Jesus had been quenched in the blood of man…Incessant war for supremacy, perpetual internecine strife, combined with the ceaseless wrangling of creeds and sects, had sucked the lifeblood out of the hearts of nations, and people of the earth, trodden under the iron heels of a lifeless sacerdotalism, were crying to God to deliver them from the misdeeds of their masters. Never in the history of the world was the need so great, the time so ripe for the appearance of a Deliverer ("Spirit of Islam").
In the fifth and sixth Centuries the civilized world stood on the verge of chaos. It seemed that the great civilization that it had taken four thousand years to construct was on the verge of disintegration, and that mankind was likely to return to that condition of barbarism where every tribe and sect was against the next and law and order were unknown. . .It was a time fraught with tragedy. Civilization like a gigantic tree whose foliage had overarched the world and whose branches had borne the golden fruits of art and science and literature, stood tottering, its trunk no longer alive with the flowing sap of devotion and reverence, but rotten to the core". (Emotion as the Basis of Civilization).
The words "land and sea," may signify: (a) such nations as had no experience of Divine revelation and those that believed in heavenly Scriptures; or (b) nations whose cultures and civilizations were based purely on reason and collective human experience and those whose cultures and civilizations were based on Divine revelation; (c) peoples living on the continents and those living in the islands.
The verse means to say that the nations of the world had become corrupt to the very core—politically, socially and morally, and their corruption was the result of "what their hands had wrought."
996
前几节经文的主题, 在人类心中逐渐灌输和形成对优胜和全能的安拉--------他创造、管理和引导所有的生命--------的信仰。这节经文告诉我们说, 当黑暗笼罩大地, 人类完全使安拉湮没无闻而崇拜他们自己杜撰出来的诸神灵时, 安拉选拔一位先知 “把迷途的羊群带回主宰的羊栏中”。
第七世纪初期是一个崩溃的时代--------民族的以及社会的--------宗教作为一种道德力量已不复存在而且衰退成为仪式和典礼之用, 世界各大宗教对它们的信奉者的生活已没有什么有益的影响。由佐罗阿斯脱、穆撒和伊撒点燃的神圣的火焰已在人类的血泊中熄灭……在第五和第六世纪, 文明世界濒于混乱。看来 花了四千年才建立起来的伟大文明接近于崩溃……文明像一棵巨大的树, 它的叶子遮盖着世界而它的树枝结出科学、艺术和文学的金黄色果实。此时这棵树在摇摇欲坠, 树干中已不复有虔诚和崇敬的树液流动, 而已中心腐烂 (“Emotion as the Basis of Civilization & Spirit of Islam”)。
这就是神圣的先知穆罕默德, 人类最伟大的导师, 降临这世界以及以 «古兰经» 形式降下的最完美和安拉的最后一本经典时的人类的情况, 因为一本完美的经典只能在一切或大多数邪恶的事物, 尤其是那些称为根本祸患的事物出现和成为既成事物时才会下降。
“海洋和陆地” 这些字指示: (a) 那些纯粹以理智和人们集体经验作为文化和文明基础的国家和那些以安拉的启示作为文化与文明基础的国家; (b) 生活在大陆和岛屿上的那些民族。这节经文意味着世界上所有的国家在政治、社会和道德上都已穿心溃烂。
3
یہاں لام عاقبت کا ہے۔
3020
Commentary:
The main theme of the foregoing verses consisted in engendering and instilling in man belief in an Almighty and All-Powerful God, Who creates, regulates and guides all life. In the present verse we are told that when darkness enshrouds the face of the earth and man consigns God to oblivion and gives himself up to the worship of the false gods of his own conception and creation, God raises a Prophet to bring back "the erring flock into the Master’s fold." Such was the condition of mankind when the Holy Prophet Muhammad, humanity’s greatest Teacher, made his appearance. The following quotations support this contention:
"The beginning of the seventh century was an epoch of disintegration—national and social—and religion had become extinct as a moral force and had become reduced to mere ritual and ceremony and the great Faiths of the world had ceased to exert any healthy influence on the lives of their followers. The holy flames kindled by Zoroaster, Moses and Jesus had been quenched in the blood of man…Incessant war for supremacy, perpetual internecine strife, combined with the ceaseless wrangling of creeds and sects, had sucked the lifeblood out of the hearts of nations, and people of the earth, trodden under the iron heels of a lifeless sacerdotalism, were crying to God to deliver them from the misdeeds of their masters. Never in the history of the world was the need so great, the time so ripe for the appearance of a Deliverer ("Spirit of Islam").
In the fifth and sixth Centuries the civilized world stood on the verge of chaos. It seemed that the great civilization that it had taken four thousand years to construct was on the verge of disintegration, and that mankind was likely to return to that condition of barbarism where every tribe and sect was against the next and law and order were unknown. . .It was a time fraught with tragedy. Civilization like a gigantic tree whose foliage had overarched the world and whose branches had borne the golden fruits of art and science and literature, stood tottering, its trunk no longer alive with the flowing sap of devotion and reverence, but rotten to the core". (Emotion as the Basis of Civilization).
The words "land and sea," may signify: (a) such nations as had no experience of Divine revelation and those that believed in heavenly Scriptures; or (b) nations whose cultures and civilizations were based purely on reason and collective human experience and those whose cultures and civilizations were based on Divine revelation; (c) peoples living on the continents and those living in the islands.
The verse means to say that the nations of the world had become corrupt to the very core—politically, socially and morally, and their corruption was the result of "what their hands had wrought."
2291
The main theme of the foregoing verses consisted in engendering and instilling in man belief in an Almighty and All-Powerful God Who creates, regulates and guides all life. In the present verse we are told that when darkness enshrouds the face of the earth and man consigns God to oblivion and gives himself up to the worship of the gods of his own conception and creation, God raises a Prophet to 'bring back the erring flock into the Master’s fold.'
The beginning of the seventh century was an epoch of disintegration— national and social—and religion had become extinct as a moral force and had become reduced to mere ritual and ceremony and the great Faiths of the world had ceased to exert any healthy influence on the lives of their followers. The Holy flames kindled by Zoroaster, Moses and Jesus had been quenched in the blood of man… In the fifth and sixth centuries the civilized world stood on the verge of chaos. It seemed that the great civilization that it had taken four thousand years to con
قُلْ سِيرُوا۟ فِى ٱلْأَرْضِ فَٱنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلَّذِينَ مِن قَبْلُ ۚ كَانَ أَكْثَرُهُم مُّشْرِكِينَ
16:37; 27:70; 40:83.
16:37; 27:70; 40:83.
16:37; 27:70; 40:83.
Commentary:
The verse warns disbelievers that their rejection of the Holy Prophet would lead them to ruin. The fact that the rejection and persecution of Divine Messengers has always resulted in the destruction of the rejecters is writ large on the pages of history.
a
16:37; 27:70; 40:83.
a
16:37; 27:70; 40:83.
3021
Commentary:
The verse warns disbelievers that their rejection of the Holy Prophet would lead them to ruin. The fact that the rejection and persecution of Divine Messengers has always resulted in the destruction of the rejecters is writ large on the pages of history.
a
16:37; 27:70; 40:83.
فَأَقِمْ وَجْهَكَ لِلدِّينِ ٱلْقَيِّمِ مِن قَبْلِ أَن يَأْتِىَ يَوْمٌ لَّا مَرَدَّ لَهُۥ مِنَ ٱللَّهِ ۖ يَوْمَئِذٍ يَصَّدَّعُونَ
10:106; 30:31.
یعنی مسلمان غالب آجائیں گے اور اپنا طریق حکومت چلائیں گے۔ جس کا ذکر سورۃ براءۃ میں کیا گیا ہے۔
10:106; 30:31.
10:106; 30:31.
Important Words:
یصدعون (will split up) is derived from صدع (sada‘a). صدعه means, he clove, split or slit it. تصدع القوم means, the people became separated or dispersed. یصدعون means, they will become separated or split up (Lane & Aqrab).
b
10:106; 30:31.
1
یعنی مسلمان غالب آجائیں گے اور اپنا طریق حکومت چلائیں گے۔ جس کا ذکر سورۃ براءۃ میں کیا گیا ہے۔
b
10:106; 30:31.
3022
Important Words:
یصدعون (will split up) is derived from صدع (sada‘a). صدعه means, he clove, split or slit it. تصدع القوم means, the people became separated or dispersed. یصدعون means, they will become separated or split up (Lane & Aqrab).
b
10:106; 30:31.
مَن كَفَرَ فَعَلَيْهِ كُفْرُهُۥ ۖ وَمَنْ عَمِلَ صَٰلِحًا فَلِأَنفُسِهِمْ يَمْهَدُونَ
Important Words:
یمھدون (will earn good) is derived from مھد which means, he spread out; he attended to a business and drew profit from it. مھد الامر means, he reformed the affair and made it easy and put it in proper order. مھد لفلان عذرہ means, he accepted the excuse of such a one. مھد لنفسه خیرا means, he provided good for himself and sent it ahead (Aqrab). See also 3:47.
3023
Important Words:
یمھدون (will earn good) is derived from مھد which means, he spread out; he attended to a business and drew profit from it. مھد الامر means, he reformed the affair and made it easy and put it in proper order. مھد لفلان عذرہ means, he accepted the excuse of such a one. مھد لنفسه خیرا means, he provided good for himself and sent it ahead (Aqrab). See also 3:47.
لِيَجْزِىَ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ مِن فَضْلِهِۦٓ ۚ إِنَّهُۥ لَا يُحِبُّ ٱلْكَٰفِرِينَ
10:5; 34:5.
10:5; 34:5.
10:5; 34:5-6.
c
10:5; 34:5.
a
10:5; 34:5-6.
c
10:5; 34:5.
وَمِنْ ءَايَٰتِهِۦٓ أَن يُرْسِلَ ٱلرِّيَاحَ مُبَشِّرَٰتٍ وَلِيُذِيقَكُم مِّن رَّحْمَتِهِۦ وَلِتَجْرِىَ ٱلْفُلْكُ بِأَمْرِهِۦ وَلِتَبْتَغُوا۟ مِن فَضْلِهِۦ وَلَعَلَّكُمْ تَشْكُرُونَ
17:67; 31:32; 45:13.
17:67; 31:32; 45:13.
These words point to a Divine law which works with as much effect in the physical universe as it does in the spiritual world. Just as winds precede rain, heralding its advent, similarly before the advent of a Divine Reformer there come into existence conditions which are favourable to the spread of his teachings and there appear good and righteous men who prepare the ground and "make the paths straight for him."
17:67; 31:32; 45:13.
Commentary:
The words, "He sends the winds with glad tidings," point to a divine law which works with as much effect in the physical universe as it does in the spiritual world. Just as winds precede rain, heralding its advent, similarly before the advent of a Divine Reformer there come into existence conditions which are favourable to the spread of his teachings and there appear good and righteous men who prepare the ground and "make the paths straight for him." This has happened in the time of every Prophet.
a
17:67; 31:32; 45:13.
b
17:67; 31:32; 45:13.
3024
Commentary:
The words, "He sends the winds with glad tidings," point to a divine law which works with as much effect in the physical universe as it does in the spiritual world. Just as winds precede rain, heralding its advent, similarly before the advent of a Divine Reformer there come into existence conditions which are favourable to the spread of his teachings and there appear good and righteous men who prepare the ground and "make the paths straight for him." This has happened in the time of every Prophet.
a
17:67; 31:32; 45:13.
2292
These words point to a Divine law which works with as much effect in the physical universe as it does in the spiritual world. Just as winds precede rain, heralding its advent, similarly before the advent of a Divine Reformer there come into existence conditions which are favourable to the spread of his teachings and there appear good and righteous men who prepare the ground and "make the paths straight for him."
وَلَقَدْ أَرْسَلْنَا مِن قَبْلِكَ رُسُلًا إِلَىٰ قَوْمِهِمْ فَجَآءُوهُم بِٱلْبَيِّنَٰتِ فَٱنتَقَمْنَا مِنَ ٱلَّذِينَ أَجْرَمُوا۟ ۖ وَكَانَ حَقًّا عَلَيْنَا نَصْرُ ٱلْمُؤْمِنِينَ
10:104; 40:52; 58:22.
10:104; 40:52; 58:22.
10:104; 40:52; 58:22.
b
10:104; 40:52; 58:22.
c
10:104; 40:52; 58:22.
b
10:104; 40:52; 58:22.
ٱللَّهُ ٱلَّذِى يُرْسِلُ ٱلرِّيَٰحَ فَتُثِيرُ سَحَابًا فَيَبْسُطُهُۥ فِى ٱلسَّمَآءِ كَيْفَ يَشَآءُ وَيَجْعَلُهُۥ كِسَفًا فَتَرَى ٱلْوَدْقَ يَخْرُجُ مِنْ خِلَٰلِهِۦ ۖ فَإِذَآ أَصَابَ بِهِۦ مَن يَشَآءُ مِنْ عِبَادِهِۦٓ إِذَا هُمْ يَسْتَبْشِرُونَ
24:44.
یعنی ایک بادل کے کئی بادل بنا دیتا ہے۔ تا ایک لمبے علاقہ کو سیراب کر سکیں۔
24:44.
24:44.
Important Words:
کسفا (pieces) is derived from کسف (kasafa). They say کسف الثوب i.e. he cut up the cloth. کسف أمله means, his hope was blasted. کسفة means, piece, fragment, part (Aqrab).
ودق (rain) is infinitive-noun from ودق (wadaqa). They say ودق السماء i.e. the cloud rained. ودق السیف means, the sword became sharp (Aqrab).
c
24:44.
2
یعنی ایک بادل کے کئی بادل بنا دیتا ہے۔ تا ایک لمبے علاقہ کو سیراب کر سکیں۔
d
24:44.
3025
Important Words:
کسفا (pieces) is derived from کسف (kasafa). They say کسف الثوب i.e. he cut up the cloth. کسف أمله means, his hope was blasted. کسفة means, piece, fragment, part (Aqrab).
ودق (rain) is infinitive-noun from ودق (wadaqa). They say ودق السماء i.e. the cloud rained. ودق السیف means, the sword became sharp (Aqrab).
c
24:44.
وَإِن كَانُوا۟ مِن قَبْلِ أَن يُنَزَّلَ عَلَيْهِم مِّن قَبْلِهِۦ لَمُبْلِسِينَ
آیت کے شروع میں واؤ کا لفظ ہے۔ جس کے معنے’’اور‘‘ کے ہیں۔ مگر یہ اردو میں نہیں سجتا۔ اور اس کے حذف کرنے سے معنوں میں فرق نہیں آتا اس لئے ہم نے اسے حذف کر دیا ہے۔
1
آیت کے شروع میں واؤ کا لفظ ہے۔ جس کے معنے’’اور‘‘ کے ہیں۔ مگر یہ اردو میں نہیں سجتا۔ اور اس کے حذف کرنے سے معنوں میں فرق نہیں آتا اس لئے ہم نے اسے حذف کر دیا ہے۔
فَٱنظُرْ إِلَىٰٓ ءَاثَٰرِ رَحْمَتِ ٱللَّهِ كَيْفَ يُحْىِ ٱلْأَرْضَ بَعْدَ مَوْتِهَآ ۚ إِنَّ ذَٰلِكَ لَمُحْىِ ٱلْمَوْتَىٰ ۖ وَهُوَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
16:66; 22:6; 39:22; 45:6.
16:66; 22:6; 39:22; 45:6.
After attention has been drawn in the preceding two verses to the natural phenomenon that when, after severe drought, welcome rain comes and the parched and dry earth gets a new life, in the present verse we are told that a similar formula operates in the spiritual renaissance of a morally corrupt people. A people virtually as good as dead receive a new life through a Divine Prophet.
16:66; 22:6; 35:28; 39:22; 45:6.
Commentary:
After attention has been drawn in the preceding two verses to the natural phenomenon that when, after severe drought, welcome rain comes, the parched and dry earth gets a new life. In the present verse we are told that similar formula operates in the spiritual renaissance of a morally decrepit people. A people virtually as good as dead receive a new life through a Divine Prophet.
d
16:66; 22:6; 39:22; 45:6.
a
16:66; 22:6; 35:28; 39:22; 45:6.
3026
Commentary:
After attention has been drawn in the preceding two verses to the natural phenomenon that when, after severe drought, welcome rain comes, the parched and dry earth gets a new life. In the present verse we are told that similar formula operates in the spiritual renaissance of a morally decrepit people. A people virtually as good as dead receive a new life through a Divine Prophet.
a
16:66; 22:6; 39:22; 45:6.
2293
After attention has been drawn in the preceding two verses to the natural phenomenon that when, after severe drought, welcome rain comes and the parched and dry earth gets a new life, in the present verse we are told that a similar formula operates in the spiritual renaissance of a morally corrupt people. A people virtually as good as dead receive a new life through a Divine Prophet.
وَلَئِنْ أَرْسَلْنَا رِيحًا فَرَأَوْهُ مُصْفَرًّا لَّظَلُّوا۟ مِنۢ بَعْدِهِۦ يَكْفُرُونَ
56:66; 57:21.
56:66; 57:21.
56:66; 57:21.
e
56:66; 57:21.
b
56:66; 57:21.
b
56:66; 57:21.
فَإِنَّكَ لَا تُسْمِعُ ٱلْمَوْتَىٰ وَلَا تُسْمِعُ ٱلصُّمَّ ٱلدُّعَآءَ إِذَا وَلَّوْا۟ مُدْبِرِينَ
10:43; 21:46; 27:81.
10:43; 21:46; 27:81.
10:43; 21:46; 27:81.
a
10:43; 21:46; 27:81.
c
10:43; 21:46; 27:81.
c
10:43; 21:46; 27:81.
وَمَآ أَنتَ بِهَٰدِ ٱلْعُمْىِ عَن ضَلَٰلَتِهِمْ ۖ إِن تُسْمِعُ إِلَّا مَن يُؤْمِنُ بِـَٔايَٰتِنَا فَهُم مُّسْلِمُونَ
10:44; 27:82.
Man himself makes or mars his destiny. No Prophet or Divine revelation can lead him to God unless he has the will to listen to truth. The initiative first must come from man himself, the result then follows from God.
10:44; 27:82.
Commentary:
The verse points to another natural law, viz. that it is man himself who makes or mars his destiny. No Prophet or Divine revelation can lead a man to God unless he has the will to listen to truth. He who refuses to listen to truth ends by his heart having been sealed up, but he who is prepared to listen to truth is led up to it. The initiative first must come from man himself, the result then follows from God.
b
10:44; 27:82.
997
人类的命运由自己来创造或破坏。没有一个先知或安拉的降示能把他们引到安拉那里, 除非他们有听从真理的愿望。人类必须先有自己的主动性, 然后安拉才会给他们善报。
a
10:44; 27:82.
3027
Commentary:
The verse points to another natural law, viz. that it is man himself who makes or mars his destiny. No Prophet or Divine revelation can lead a man to God unless he has the will to listen to truth. He who refuses to listen to truth ends by his heart having been sealed up, but he who is prepared to listen to truth is led up to it. The initiative first must come from man himself, the result then follows from God.
d
10:44; 27:82.
2294
Man himself makes or mars his destiny. No Prophet or Divine revelation can lead him to God unless he has the will to listen to truth. The initiative first must come from man himself, the result then follows from God.