Ruku 354 ع
Section 354 of 556 • 7 Verses
۞ ٱللَّهُ ٱلَّذِى خَلَقَكُم مِّن ضَعْفٍ ثُمَّ جَعَلَ مِنۢ بَعْدِ ضَعْفٍ قُوَّةً ثُمَّ جَعَلَ مِنۢ بَعْدِ قُوَّةٍ ضَعْفًا وَشَيْبَةً ۚ يَخْلُقُ مَا يَشَآءُ ۖ وَهُوَ ٱلْعَلِيمُ ٱلْقَدِيرُ
40:68.
The word Du‘f (weakness) has been mentioned thrice in this verse and describes three states of human weakness—the state of embryo, of childhood and that of old age.
40:68.
Commentary:
The clause خلقکم من ضعف which literally means, He created you from weakness, really means that man has been created weak or in a state of weakness. This form of expression has been used to emphasize man’s weakness, the words من ضعف signifying that he is the very embodiment of weakness. A parallel expression has been used in 21:38 where the expression خلق الانسان من عجل i.e. man has been created of haste, means that impatience and haste form a part of man’s nature. The implication of the verse may be that from extremely insignificant beginnings the Arabs will rise to a very high political and spiritual stature through the Holy Prophet, and then after having attained the heights of glory and grandeur will relapse into their original obscurity and weakness. Or the verse may have a general application pointing to the law of the rise and fall of nations.
c
40:68.
998
ضُعْف (Du‘f, 柔弱) 这个单词在这节经文中提到了三次。它讲的是人类三种柔弱状态--------胚胎时期、孩童时期和老年时期。
b
40:68.
3028
Commentary:
The clause خلقکم من ضعف which literally means, He created you from weakness, really means that man has been created weak or in a state of weakness. This form of expression has been used to emphasize man’s weakness, the words من ضعف signifying that he is the very embodiment of weakness. A parallel expression has been used in 21:38 where the expression خلق الانسان من عجل i.e. man has been created of haste, means that impatience and haste form a part of man’s nature. The implication of the verse may be that from extremely insignificant beginnings the Arabs will rise to a very high political and spiritual stature through the Holy Prophet, and then after having attained the heights of glory and grandeur will relapse into their original obscurity and weakness. Or the verse may have a general application pointing to the law of the rise and fall of nations.
e
40:68.
2295
The word Du‘f (weakness) has been mentioned thrice in this verse and describes three states of human weakness—the state of embryo, of childhood and that of old age.
وَيَوْمَ تَقُومُ ٱلسَّاعَةُ يُقْسِمُ ٱلْمُجْرِمُونَ مَا لَبِثُوا۟ غَيْرَ سَاعَةٍ ۚ كَذَٰلِكَ كَانُوا۟ يُؤْفَكُونَ
اس جگہ عیسائیوں کی اس حالت کی طرف اشارہ ہے جو عیسائیت کے اٹلی میں پھیل جانے کے بعد ہوئی تھی۔ اس وقت وہ اس دورِ تکلیف سے گذر گئے تھے جو اصحابِ کہف کے زمانہ میں اُن پر وارد ہوا تھا اس کے بعد کچھ عرصہ تک ان کو ترقی ملی۔ لیکن اسلام کی ترقی کے زمانہ میں وہ پھر گرے۔ اور پھر اسلام کی ترقی کے زمانہ میں ان پر جو تنزل کا دور آیا تھا اس کو یاد کرکے افسوس کرنے لگے کہ ہم نے بہت ہی کم لذت اٹھائی ہے زیادہ تر تکلیف میں ہی عمر گذاری ہے۔
10:46; 46:36.
Commentary:
The verse means to say that when the hour of the triumph of Islam arrives and disbelief suffers defeat, the disbelievers will realize to their mortification and sorrow that the time of their prosperity and glory was indeed very short. It was but an hour!
d
10:46; 46:36.
999
伊斯兰教胜利时刻。
2
اس جگہ عیسائیوں کی اس حالت کی طرف اشارہ ہے جو عیسائیت کے اٹلی میں پھیل جانے کے بعد ہوئی تھی۔ اس وقت وہ اس دورِ تکلیف سے گذر گئے تھے جو اصحابِ کہف کے زمانہ میں اُن پر وارد ہوا تھا اس کے بعد کچھ عرصہ تک ان کو ترقی ملی۔ لیکن اسلام کی ترقی کے زمانہ میں وہ پھر گرے۔ اور پھر اسلام کی ترقی کے زمانہ میں ان پر جو تنزل کا دور آیا تھا اس کو یاد کرکے افسوس کرنے لگے کہ ہم نے بہت ہی کم لذت اٹھائی ہے زیادہ تر تکلیف میں ہی عمر گذاری ہے۔
a
10:46; 46:36.
3029
Commentary:
The verse means to say that when the hour of the triumph of Islam arrives and disbelief suffers defeat, the disbelievers will realize to their mortification and sorrow that the time of their prosperity and glory was indeed very short. It was but an hour!
a
10:46; 46:36.
2296
The hour of the triumph of Islam.
وَقَالَ ٱلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ وَٱلْإِيمَٰنَ لَقَدْ لَبِثْتُمْ فِى كِتَٰبِ ٱللَّهِ إِلَىٰ يَوْمِ ٱلْبَعْثِ ۖ فَهَٰذَا يَوْمُ ٱلْبَعْثِ وَلَٰكِنَّكُمْ كُنتُمْ لَا تَعْلَمُونَ
يَومُ الْبَعْث (Yaumul b‘ath, “复生日”)这一用词, 在这里指的不是死后复生, 而是民族要上升到复兴精神生活时安拉所派遣的一个新的复兴者的降临。
الفاظ بتاتے ہیں کہ اس جگہ دنیا میں قومی ترقی کا ذکر ہے نہ کہ آخرت میں دوبارہ جی اٹھنے کا۔
اس آیت میں بتایا گیا ہے کہ تم غلط فہمی میں مبتلا ہو۔ اسلام کی ترقی کے پہلے زمانہ میں تمہاری آخری تباہی نہیں تھی تمہاری آخری تباہی اسلام کے دوبارہ احیا کے وقت میں ہوگی جس کے بعد تم تباہ ہوئے تو پھر اٹھارہویں اور انیسویں صدی کی شان کے برابر نہیں اٹھ سکو گے۔
The expression, 'Day of Resurrection,' here does not refer to Resurrection after death but to the advent of a new Divine Reformer when people are raised to a renewed spiritual life.
Commentary:
The verse purports to say that when disbelievers will have realized to their discomfiture that the time of their prosperity and progress was very short, they will be told by true believers that according to divine decree they (disbelievers) were left alone to indulge in vice and sin up to the Day of Resurrection i.e. till the advent of a Divine Prophet, when all their prosperity and grandeur was to have come to an end. Thus the words "Day of Resurrection" do not refer to Resurrection after death but to the rise and fall of nations in this world.
The disbelievers or Christian nations of the West are here warned that their final destruction will take place after the renaissance of Islam in the Latter Days and not, as they misunderstand, in the time of its first phenomenal rise and spread.
999A
يَومُ الْبَعْث (Yaumul b‘ath, “复生日”)这一用词, 在这里指的不是死后复生, 而是民族要上升到复兴精神生活时安拉所派遣的一个新的复兴者的降临。
1
الفاظ بتاتے ہیں کہ اس جگہ دنیا میں قومی ترقی کا ذکر ہے نہ کہ آخرت میں دوبارہ جی اٹھنے کا۔
2
اس آیت میں بتایا گیا ہے کہ تم غلط فہمی میں مبتلا ہو۔ اسلام کی ترقی کے پہلے زمانہ میں تمہاری آخری تباہی نہیں تھی تمہاری آخری تباہی اسلام کے دوبارہ احیا کے وقت میں ہوگی جس کے بعد تم تباہ ہوئے تو پھر اٹھارہویں اور انیسویں صدی کی شان کے برابر نہیں اٹھ سکو گے۔
3030
Commentary:
The verse purports to say that when disbelievers will have realized to their discomfiture that the time of their prosperity and progress was very short, they will be told by true believers that according to divine decree they (disbelievers) were left alone to indulge in vice and sin up to the Day of Resurrection i.e. till the advent of a Divine Prophet, when all their prosperity and grandeur was to have come to an end. Thus the words "Day of Resurrection" do not refer to Resurrection after death but to the rise and fall of nations in this world.
The disbelievers or Christian nations of the West are here warned that their final destruction will take place after the renaissance of Islam in the Latter Days and not, as they misunderstand, in the time of its first phenomenal rise and spread.
2297
The expression, 'Day of Resurrection,' here does not refer to Resurrection after death but to the advent of a new Divine Reformer when people are raised to a renewed spiritual life.
فَيَوْمَئِذٍ لَّا يَنفَعُ ٱلَّذِينَ ظَلَمُوا۟ مَعْذِرَتُهُمْ وَلَا هُمْ يُسْتَعْتَبُونَ
16:85; 41:25; 45:36.
The Arabic expression in the text means: (a) They will not be allowed to approach the Divine threshold; (b) they will not be permitted to make amends for the sins they would have committed; (c) no excuse in their defence will be accepted from them; and (d) they will not be taken into God’s favour (Lane). All these meanings are implicit in the root word ‘Ataba.
16:85; 41:25; 45:36.
Important Words:
یستعتبون (allowed to make amends) is derived from عتب. They say عتب علیه i.e. he was angry with him; he reproved or censured him. ماعتبت بابه means, I have not trodden upon the threshold of his door. استعتبه means, he asked, solicited or sought his favour; or he asked or requested him to be regarded with favour or to be taken into his favour or he desired or sought of him that he shall return to making him happy or to doing what was pleasing to him, from doing evil to him; he granted him his goodwill or favour; regarded him with goodwill: became pleased with him. عتبة means, the threshold of a door (Aqrab & Lane). In view of these different meanings of the root word the clause ولاھم یستعتبون would mean:
(a) They will not be allowed to approach the divine threshold. i.e. they will be treated as rejected and condemned;
(b) the time of their punishment having already arrived, they will not be permitted to make amends for the sins they would have committed;
(c) no excuse in their defence will be accepted from them; and
(d) they will not be taken into God’s favour.
a
16:85; 41:25; 45:36.
1000
这节经文中的阿拉伯用语的意思是: (a) 不容许他们走近安拉的门槛; (b) 不允许他们改正他们可能已犯的罪恶行为; (c)不 会接受他们为自己辩护的托辞; 以及 (d) 他们不会得到安拉的恩宠 (Lane)。所有这些意思都包含在 عَتَبَة (‘Ataba) 这一根词中。
b
16:85; 41:25; 45:36.
3030A
Important Words:
یستعتبون (allowed to make amends) is derived from عتب. They say عتب علیه i.e. he was angry with him; he reproved or censured him. ماعتبت بابه means, I have not trodden upon the threshold of his door. استعتبه means, he asked, solicited or sought his favour; or he asked or requested him to be regarded with favour or to be taken into his favour or he desired or sought of him that he shall return to making him happy or to doing what was pleasing to him, from doing evil to him; he granted him his goodwill or favour; regarded him with goodwill: became pleased with him. عتبة means, the threshold of a door (Aqrab & Lane). In view of these different meanings of the root word the clause ولاھم یستعتبون would mean:
(a) They will not be allowed to approach the divine threshold. i.e. they will be treated as rejected and condemned;
(b) the time of their punishment having already arrived, they will not be permitted to make amends for the sins they would have committed;
(c) no excuse in their defence will be accepted from them; and
(d) they will not be taken into God’s favour.
b
16:85; 41:25; 45:36.
2298
The Arabic expression in the text means: (a) They will not be allowed to approach the Divine threshold; (b) they will not be permitted to make amends for the sins they would have committed; (c) no excuse in their defence will be accepted from them; and (d) they will not be taken into God’s favour (Lane). All these meanings are implicit in the root word ‘Ataba.
وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِى هَٰذَا ٱلْقُرْءَانِ مِن كُلِّ مَثَلٍ ۚ وَلَئِن جِئْتَهُم بِـَٔايَةٍ لَّيَقُولَنَّ ٱلَّذِينَ كَفَرُوٓا۟ إِنْ أَنتُمْ إِلَّا مُبْطِلُونَ
اَبْطَلَ کے معنے ہیں جھوٹ کو پیش کیا (اقرب) اس کے پیش نظر ہم نے مُبْطِلُوْنَ کے معنے جھوٹی باتوں کے پیش کرنے والوں کے کیے ہیں۔
17:90; 39:28.
Mathal means, a description; argument; discourse; lesson; proverb; sign; parable or similitude (Lane).
17:90; 39:28.
Important Words:
مثل (parable) is derived from مثل (mathala) and means, a description, condition, state, case, etc.; (2) argument, reason; (3) discourse; (4) lesson or example; (5) a proverb; (6) a Sign; (7) a parable or similitude (Aqrab & Lane). See also 2:18,107; 6:39 & 14:36.
b
17:90; 39:28.
1001
مَثَل (Mathal) 的意思是, 一种描写; 争论; 讲话; 功课; 谚语; 记号 (符号); 寓言或比喻 (Lane)。
3
اَبْطَلَ کے معنے ہیں جھوٹ کو پیش کیا (اقرب) اس کے پیش نظر ہم نے مُبْطِلُوْنَ کے معنے جھوٹی باتوں کے پیش کرنے والوں کے کیے ہیں۔
a
17:90; 39:28.
3031
Important Words:
مثل (parable) is derived from مثل (mathala) and means, a description, condition, state, case, etc.; (2) argument, reason; (3) discourse; (4) lesson or example; (5) a proverb; (6) a Sign; (7) a parable or similitude (Aqrab & Lane). See also 2:18,107; 6:39 & 14:36.
a
17:90; 39:28.
2299
Mathal means, a description; argument; discourse; lesson; proverb; sign; parable or similitude (Lane).
كَذَٰلِكَ يَطْبَعُ ٱللَّهُ عَلَىٰ قُلُوبِ ٱلَّذِينَ لَا يَعْلَمُونَ
یہ آیت بالکل واضح ہے اور اس سے پتہ لگتا ہے کہ اللہ تعالیٰ بغیر کسی وجہ کے دل پر مہر نہیں لگاتا۔ پہلے آدمی جھوٹ کے پیچھے چلنا شروع کرتا ہے اور پھر ایک عرصہ کے بعد اس کے دل پر مہر لگتی ہے۔
9:93; 16:109; 47:17.
The hearts of only those people are 'sealed' who reject Divine knowledge that comes to them through a Divine Reformer. The 'sealing' of the hearts of disbelievers is the inevitable result of their own refusal to accept Divine knowledge.
9:93; 16:109; 47:17.
Commentary:
The verse makes it clear that the hearts of only those people are "sealed" who reject divine knowledge that comes to them through a Divine Reformer. The "sealing" of the hearts of disbelievers is the inevitable consequence of their own refusal to accept divine knowledge.
c
9:93; 16:109; 47:17.
1002
只有拒绝通过安拉派遣的复兴者所传来的安拉知识的那些人的心是 “封闭的”。“封闭” 不信的人的心是他们自己拒绝接受安拉知识的必然结果。
4
یہ آیت بالکل واضح ہے اور اس سے پتہ لگتا ہے کہ اللہ تعالیٰ بغیر کسی وجہ کے دل پر مہر نہیں لگاتا۔ پہلے آدمی جھوٹ کے پیچھے چلنا شروع کرتا ہے اور پھر ایک عرصہ کے بعد اس کے دل پر مہر لگتی ہے۔
b
9:93; 16:109; 47:17.
3032
Commentary:
The verse makes it clear that the hearts of only those people are "sealed" who reject divine knowledge that comes to them through a Divine Reformer. The "sealing" of the hearts of disbelievers is the inevitable consequence of their own refusal to accept divine knowledge.
b
9:93; 16:109; 47:17.
2300
The hearts of only those people are 'sealed' who reject Divine knowledge that comes to them through a Divine Reformer. The 'sealing' of the hearts of disbelievers is the inevitable result of their own refusal to accept Divine knowledge.
فَٱصْبِرْ إِنَّ وَعْدَ ٱللَّهِ حَقٌّ ۖ وَلَا يَسْتَخِفَّنَّكَ ٱلَّذِينَ لَا يُوقِنُونَ
Important Words:
یستخفنک (make light of thee) is derived from استخف. They say استخفه i.e. he incited him to ignorance or levity; he made him swerve from right opinion or judgement, (3) he held him in light estimation (Aqrab).
3033
Important Words:
یستخفنک (make light of thee) is derived from استخف. They say استخفه i.e. he incited him to ignorance or levity; he made him swerve from right opinion or judgement, (3) he held him in light estimation (Aqrab).