Ruku 359 ع
Section 359 of 556 • 11 Verses
وَلَوْ تَرَىٰٓ إِذِ ٱلْمُجْرِمُونَ نَاكِسُوا۟ رُءُوسِهِمْ عِندَ رَبِّهِمْ رَبَّنَآ أَبْصَرْنَا وَسَمِعْنَا فَٱرْجِعْنَا نَعْمَلْ صَٰلِحًا إِنَّا مُوقِنُونَ
23:100, 101; 35:38; 39:59.
رَاٰی کے بعد جب دو مفعول آئیں تو وہاں دل کا دیکھنا مراد ہوتا ہے نہ کہ آنکھوں کا۔ اس وجہ سے ہم نے ’’معلوم ہو جائے‘‘ ترجمہ کیا ہے دیکھنا نہیں کیا۔
عربی میں رُءُ وْ س کا لفظ جمع آیا ہے مگر اردو میں اس موقعہ پر مفرد استعمال کرتے ہیں وہی ہم نے کیا ہے۔
عربی میں بعض دفعہ شرط ظاہر کی جاتی ہے اور جزا محذوف کر دی جاتی ہے اس جگہ بھی ایسا ہی ہے اور مراد یہ ہے کہ اگر اس وقت کا نظارہ تیرے ذہن میں آجائے تو تجھے معلوم ہو جائے گا کہ وہ نہایت ہی ذلت اور شرمندگی محسوس کر رہے ہوں گے۔
23:100, 101; 35:38; 39:59.
23:101; 35:38; 39:59.
Commentary:
It has always happened that at the time of the appearance of a Divine Reformer, the people to whom his Message is addressed become divided into two groups: (a) those who accept his Message and follow him, and (b) those who deny and reject his Message and oppose and persecute him. This and the following several verses refer to and describe the condition and attitude of these two groups of men.
b
23:100, 101; 35:38; 39:59.
1
رَاٰی کے بعد جب دو مفعول آئیں تو وہاں دل کا دیکھنا مراد ہوتا ہے نہ کہ آنکھوں کا۔ اس وجہ سے ہم نے ’’معلوم ہو جائے‘‘ ترجمہ کیا ہے دیکھنا نہیں کیا۔
2
عربی میں رُءُ وْ س کا لفظ جمع آیا ہے مگر اردو میں اس موقعہ پر مفرد استعمال کرتے ہیں وہی ہم نے کیا ہے۔
3
عربی میں بعض دفعہ شرط ظاہر کی جاتی ہے اور جزا محذوف کر دی جاتی ہے اس جگہ بھی ایسا ہی ہے اور مراد یہ ہے کہ اگر اس وقت کا نظارہ تیرے ذہن میں آجائے تو تجھے معلوم ہو جائے گا کہ وہ نہایت ہی ذلت اور شرمندگی محسوس کر رہے ہوں گے۔
b
23:101; 35:38; 39:59.
3066A
Commentary:
It has always happened that at the time of the appearance of a Divine Reformer, the people to whom his Message is addressed become divided into two groups: (a) those who accept his Message and follow him, and (b) those who deny and reject his Message and oppose and persecute him. This and the following several verses refer to and describe the condition and attitude of these two groups of men.
b
23:100, 101; 35:38; 39:59.
وَلَوْ شِئْنَا لَءَاتَيْنَا كُلَّ نَفْسٍ هُدَىٰهَا وَلَٰكِنْ حَقَّ ٱلْقَوْلُ مِنِّى لَأَمْلَأَنَّ جَهَنَّمَ مِنَ ٱلْجِنَّةِ وَٱلنَّاسِ أَجْمَعِينَ
11:120; 15:44; 38:86.
عربی الفاظ کے معنے یہ ہیں کہ ہم اسے اس کی ہدایت دیتے مگر مطلب یہ ہے کہ اس کے مناسب حال ہدایت دیتے۔
11:120; 15:44; 38:86.
The reference in these words is to 15:43, 44 where it is stated, 'Such of the erring ones as choose to follow thee, surely, Hell is the promised place for them,' meaning thereby that only the 'erring ones,' will be cast into Hell.
11:120; 15:44; 38:85-86.
Commentary:
The reference in the words "I will fill Hell with jinn and men all together" is to 15:43-44 where it is stated, "such of the erring ones as choose to follow thee, surely Hell is the promised place for them," meaning thereby that only the "erring ones" will be cast into Hell.
c
11:120; 15:44; 38:86.
4
عربی الفاظ کے معنے یہ ہیں کہ ہم اسے اس کی ہدایت دیتے مگر مطلب یہ ہے کہ اس کے مناسب حال ہدایت دیتے۔
a
11:120; 15:44; 38:85-86.
3067
Commentary:
The reference in the words "I will fill Hell with jinn and men all together" is to 15:43-44 where it is stated, "such of the erring ones as choose to follow thee, surely Hell is the promised place for them," meaning thereby that only the "erring ones" will be cast into Hell.
c
11:120; 15:44; 38:86.
2325
The reference in these words is to 15:43, 44 where it is stated, 'Such of the erring ones as choose to follow thee, surely, Hell is the promised place for them,' meaning thereby that only the 'erring ones,' will be cast into Hell.
فَذُوقُوا۟ بِمَا نَسِيتُمْ لِقَآءَ يَوْمِكُمْ هَٰذَآ إِنَّا نَسِينَٰكُمْ ۖ وَذُوقُوا۟ عَذَابَ ٱلْخُلْدِ بِمَا كُنتُمْ تَعْمَلُونَ
إِنَّمَا يُؤْمِنُ بِـَٔايَٰتِنَا ٱلَّذِينَ إِذَا ذُكِّرُوا۟ بِهَا خَرُّوا۟ سُجَّدًا وَسَبَّحُوا۟ بِحَمْدِ رَبِّهِمْ وَهُمْ لَا يَسْتَكْبِرُونَ ۩
17:108, 110; 19:59.
17:108, 110; 19:59.
17:108, 110; 19:59.
d
17:108, 110; 19:59.
b
17:108, 110; 19:59.
a
17:108, 110; 19:59.
تَتَجَافَىٰ جُنُوبُهُمْ عَنِ ٱلْمَضَاجِعِ يَدْعُونَ رَبَّهُمْ خَوْفًا وَطَمَعًا وَمِمَّا رَزَقْنَٰهُمْ يُنفِقُونَ
21:91.
21:91.
Important Words:
تتجافی (keep away) is derived from جفا which means, it did not cleave to its place. They say جفا الرجل i.e. he turned away, shunned or avoided or he withdrew to a distance, from the man. جفت المرأة ولدھا means, the woman neglected her child. جفا جنبه عن الفرش او تجافی عنه means, his side was restless on the bed; his side did not cleave to its place on the bed; his side became removed or withdrawn from it (Lane & Aqrab).
a
21:91.
c
21:91.3067A
Important Words:
تتجافی (keep away) is derived from جفا which means, it did not cleave to its place. They say جفا الرجل i.e. he turned away, shunned or avoided or he withdrew to a distance, from the man. جفت المرأة ولدھا means, the woman neglected her child. جفا جنبه عن الفرش او تجافی عنه means, his side was restless on the bed; his side did not cleave to its place on the bed; his side became removed or withdrawn from it (Lane & Aqrab).
b
21:91.
فَلَا تَعْلَمُ نَفْسٌ مَّآ أُخْفِىَ لَهُم مِّن قُرَّةِ أَعْيُنٍ جَزَآءًۢ بِمَا كَانُوا۟ يَعْمَلُونَ
穆圣在描述天园的幸福和舒适的形态和性质时, 据说他曾经说过: “没有人的眼睛见过它们 (天园的幸福), 也没有人的耳朵听到过它们, 也不是人的想法能够想像出它们 (بُخَارِی كِتَاب بَدْءُ الْخَلْق, Bukhari, Kitab Bad’ul-Khalq)。«圣训» 表明, 后世的幸福将不是物质的。它们将是敬畏的信者今世所做的善事和善行在精神方面的表现。用 «古兰经» 描述这些幸福的话, 不过是一种隐喻的意义。这节经文的意思也可以是, 安拉恩赐给敬畏信者在后世的幸福是如此的美好和如此的丰盛, 甚至是无法意想或想象得 出来的。即使是最具遐想的人们也无法把它们想象出来。
یہاں پر فَاء ہے ہم نے اس کے معنے ’’اور‘‘ کے کیے ہیں کیونکہ عربی کے لحاظ سے یہ جائز ہے۔
Describing the form and nature of the blessings and comforts of Paradise the Holy Prophet is reported to have said: 'No eye has yet seen them (the blessings of Paradise), nor has any ear heard of them, nor can human mind conceive of them' (Bukhari, Kitab Bad’ul-Khalq). The Hadith shows that the blessings of the life to come will not be material. They will be the spiritual representations of good deeds and actions the righteous believers might have done in the present life. The words used to describe them in the Qur’an have been used only in a metaphorical sense. The present verse may also mean that Divine boons and blessings that will be bestowed upon the righteous believers in the next world are far too good and too plentiful, even to be imagined or conceived of. They will be far beyond the widest stretch of human imagination.
Commentary:
This verse has been explained by the Holy Prophet in a well-known hadith. Describing the form and nature of the blessings and comforts of Paradise he is reported to have said:
لا عین رأت ولا أذن سمعت ولا خطر علی قلب بشر
"No eye has seen it (the blessings of Paradise) nor has any ear heard of them nor can human mind conceive them" (Bukhari, Kitab bad’al-Khalq). This hadith as well as the verse under comment clearly show that the blessings of the life to come will not be material, but rather spiritual; they will be the spiritual representations of good deeds and actions the righteous believers might have done in the present life. The words used to describe them in the Quran have been used only in a metaphorical sense. See also 2:26.
The verse may also mean that Divine boons and blessings that are awaiting the righteous believers in the next world are far too good and too plentiful, even to be imagined or conceived. They will be far beyond the widest stretch of human imagination.
1018
穆圣在描述天园的幸福和舒适的形态和性质时, 据说他曾经说过: “没有人的眼睛见过它们 (天园的幸福), 也没有人的耳朵听到过它们, 也不是人的想法能够想像出它们 (بُخَارِی كِتَاب بَدْءُ الْخَلْق, Bukhari, Kitab Bad’ul-Khalq)。«圣训» 表明, 后世的幸福将不是物质的。它们将是敬畏的信者今世所做的善事和善行在精神方面的表现。用 «古兰经» 描述这些幸福的话, 不过是一种隐喻的意义。这节经文的意思也可以是, 安拉恩赐给敬畏信者在后世的幸福是如此的美好和如此的丰盛, 甚至是无法意想或想象得 出来的。即使是最具遐想的人们也无法把它们想象出来。
1
یہاں پر فَاء ہے ہم نے اس کے معنے ’’اور‘‘ کے کیے ہیں کیونکہ عربی کے لحاظ سے یہ جائز ہے۔
3068
Commentary:
This verse has been explained by the Holy Prophet in a well-known hadith. Describing the form and nature of the blessings and comforts of Paradise he is reported to have said:
لا عین رأت ولا أذن سمعت ولا خطر علی قلب بشر
"No eye has seen it (the blessings of Paradise) nor has any ear heard of them nor can human mind conceive them" (Bukhari, Kitab bad’al-Khalq). This hadith as well as the verse under comment clearly show that the blessings of the life to come will not be material, but rather spiritual; they will be the spiritual representations of good deeds and actions the righteous believers might have done in the present life. The words used to describe them in the Quran have been used only in a metaphorical sense. See also 2:26.
The verse may also mean that Divine boons and blessings that are awaiting the righteous believers in the next world are far too good and too plentiful, even to be imagined or conceived. They will be far beyond the widest stretch of human imagination.
2326
Describing the form and nature of the blessings and comforts of Paradise the Holy Prophet is reported to have said: 'No eye has yet seen them (the blessings of Paradise), nor has any ear heard of them, nor can human mind conceive of them' (Bukhari, Kitab Bad’ul-Khalq). The Hadith shows that the blessings of the life to come will not be material. They will be the spiritual representations of good deeds and actions the righteous believers might have done in the present life. The words used to describe them in the Qur’an have been used only in a metaphorical sense. The present verse may also mean that Divine boons and blessings that will be bestowed upon the righteous believers in the next world are far too good and too plentiful, even to be imagined or conceived of. They will be far beyond the widest stretch of human imagination.
أَفَمَن كَانَ مُؤْمِنًا كَمَن كَانَ فَاسِقًا ۚ لَّا يَسْتَوُۥنَ
40:59.
40:59.
40:59.
b
40:59.
a
40:59.
a
40:59.
أَمَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ فَلَهُمْ جَنَّٰتُ ٱلْمَأْوَىٰ نُزُلًۢا بِمَا كَانُوا۟ يَعْمَلُونَ
30:16; 35:8; 42:23; 45:31.
30:16; 35:8; 42:23; 45:31.
30:16; 35:8; 42:23; 45:31.
c
30:16; 35:8; 42:23; 45:31.
b
30:16; 35:8; 42:23; 45:31.
b
30:16; 35:8; 42:23; 45:31.
وَأَمَّا ٱلَّذِينَ فَسَقُوا۟ فَمَأْوَىٰهُمُ ٱلنَّارُ ۖ كُلَّمَآ أَرَادُوٓا۟ أَن يَخْرُجُوا۟ مِنْهَآ أُعِيدُوا۟ فِيهَا وَقِيلَ لَهُمْ ذُوقُوا۟ عَذَابَ ٱلنَّارِ ٱلَّذِى كُنتُم بِهِۦ تُكَذِّبُونَ
5:38; 22:23.
5:38; 22:23.
5:38; 22:23.
Commentary:
The reference in the word "fire" in this verse seems to be to the punishment which the sinners suffer in this life, possibly the punishment of war. The words, "every time they desire to come forth therefrom, they will be turned back into it," support this inference. The whole of humanity, particularly the materialistic Western nations, have gone to rack and ruin by constant wars. Millions of lives have been lost in these wars and many more men have been maimed and mutilated, and property beyond calculation has been destroyed. And yet like the sword of Democles the dread of more terrible wars is constantly hanging over humanity’s head.
d
5:38; 22:23.
c
5:38; 22:23.
3068A
Commentary:
The reference in the word "fire" in this verse seems to be to the punishment which the sinners suffer in this life, possibly the punishment of war. The words, "every time they desire to come forth therefrom, they will be turned back into it," support this inference. The whole of humanity, particularly the materialistic Western nations, have gone to rack and ruin by constant wars. Millions of lives have been lost in these wars and many more men have been maimed and mutilated, and property beyond calculation has been destroyed. And yet like the sword of Democles the dread of more terrible wars is constantly hanging over humanity’s head.
c
5:38; 22:23.
وَلَنُذِيقَنَّهُم مِّنَ ٱلْعَذَابِ ٱلْأَدْنَىٰ دُونَ ٱلْعَذَابِ ٱلْأَكْبَرِ لَعَلَّهُمْ يَرْجِعُونَ
52:48.
'The lesser punishment' and 'the greater punishment' may respectively signify, (1) afflictions of the present life and those of the Hereafter; defeat of the Quraish in the Battle of Badr and Fall of Mecca; (3) smaller miseries and misfortunes which befall a disbelieving people by way of warning before their final destruction.
52:48.
Commentary:
The expressions العذاب الادنی (the nearer punishment) and العذاب الاکبر (the greater punishment) may respectively signify: (1) afflictions of the present life and those of the Hereafter or (2) the defeat of the Quraish in the Battle of Badr and the Fall of Mecca when their power was finally and completely broken; or (3) smaller miseries and misfortunes which befall a disbelieving people by way of warning before their final destruction.
a
52:48.
1019
“较小的惩罚” 和 “较大的惩罚” 分别地指示: (1) 今世的折磨和后世的折磨; (2) 古莱西民族在白德尔战役中的失败以及麦加的陷落; (3) 较小的痛苦以及在不信的民族最后毁灭前作为警告而降临他们的灾难。
a
52:48.
3069
Commentary:
The expressions العذاب الادنی (the nearer punishment) and العذاب الاکبر (the greater punishment) may respectively signify: (1) afflictions of the present life and those of the Hereafter or (2) the defeat of the Quraish in the Battle of Badr and the Fall of Mecca when their power was finally and completely broken; or (3) smaller miseries and misfortunes which befall a disbelieving people by way of warning before their final destruction.
d
52:48.
2327
'The lesser punishment' and 'the greater punishment' may respectively signify, (1) afflictions of the present life and those of the Hereafter; defeat of the Quraish in the Battle of Badr and Fall of Mecca; (3) smaller miseries and misfortunes which befall a disbelieving people by way of warning before their final destruction.
وَمَنْ أَظْلَمُ مِمَّن ذُكِّرَ بِـَٔايَٰتِ رَبِّهِۦ ثُمَّ أَعْرَضَ عَنْهَآ ۚ إِنَّا مِنَ ٱلْمُجْرِمِينَ مُنتَقِمُونَ
Commentary:
That the enemies of truth and the rejecters of the Divine Message have never prospered is writ large on the pages of history.
3070
Commentary:
That the enemies of truth and the rejecters of the Divine Message have never prospered is writ large on the pages of history.