Ruku 381 ع
Section 381 of 556 • 13 Verses
يس
Ya-Sin
Ya Sin • makkah • 83 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
a
1:1.
a
See1:1.
3213
Commentary:
See. 1:1.
a
1:1.
يسٓ
يٰسٓ (Ya Sin) 这一缩写字母组合中, س (Sin) 这一字母, 按照伊本•阿巴斯的看法, 代表 اَلْاِنْسَان (al-Insan), 意思是人或者完善的人; 或者代表 سَيِّد (Sayyid) 即领袖。因此, Ya Sin 这一用语的意思是,” 完善的人啊!” 或 “完善的领袖啊!” 按照学者们一致的意见, 这里指的是穆圣。他是一个完善的人, 因为他是人类最好的和最完善的榜样。他是 “最完善的领袖,” 因为他降临以后, 伟大的宗教改革者和安拉派遣的导师只能从信奉他的人们中间显现出来, 所有其他先知的信奉者接受安拉启示之门已经关闭了。
س سَیِّدٌ کا قائم مقام ہے۔ اگلی آیتوں میں رسول کریم صلی اللہ علیہ وسلم کے سیّد ہونے کی دلیل دی ہے۔ اور وہ دلیل قرآن حکیم ہے۔
In the combined abbreviated letters Ya Sin, the letter Sin according to Ibn-e-‘Abbas stands for al-Insan meaning, man or perfect man; or for Sayyid (chief or leader). Thus the expression Ya Sin would mean, 'O Perfect Man!' or 'O Perfect Leader!' According to consensus of scholarly opinion, the reference is to the Holy Prophet. He was 'the perfect man' because humanity found its best and most perfect specimen in him and he was 'the perfect leader,' because after his advent great religious Reformers and Divine Teachers were to rise only from among his followers, the door of revelation having been closed to the followers of all other Prophets.
Commentary:
In the combined abbreviated letters یاسین the word سین according to Ibn ‘Abbas stands for الانسان meaning, man or perfect man, or for سید i.e. chief or leader. Thus the expression یاسین would mean, "O Perfect Man!" or "O Perfect Leader!" According to the consensus of scholarly opinion, the reference in these combined letters is to the Holy Prophet. The Prophet has been addressed as "Perfect Man" because humanity found its best and most perfect specimen in him. He has also been called "the Perfect Leader," because after his advent great religious Reformers and divine teachers were to rise only from among his followers. The door of revelation has been closed to the followers of all other Prophets. He is therefore "the perfect man" or the "leader par excellence."
1059
يٰسٓ (Ya Sin) 这一缩写字母组合中, س (Sin) 这一字母, 按照伊本•阿巴斯的看法, 代表 اَلْاِنْسَان (al-Insan), 意思是人或者完善的人; 或者代表 سَيِّد (Sayyid) 即领袖。因此, Ya Sin 这一用语的意思是,” 完善的人啊!” 或 “完善的领袖啊!” 按照学者们一致的意见, 这里指的是穆圣。他是一个完善的人, 因为他是人类最好的和最完善的榜样。他是 “最完善的领袖,” 因为他降临以后, 伟大的宗教改革者和安拉派遣的导师只能从信奉他的人们中间显现出来, 所有其他先知的信奉者接受安拉启示之门已经关闭了。
1
س سَیِّدٌ کا قائم مقام ہے۔ اگلی آیتوں میں رسول کریم صلی اللہ علیہ وسلم کے سیّد ہونے کی دلیل دی ہے۔ اور وہ دلیل قرآن حکیم ہے۔
3213A
Commentary:
In the combined abbreviated letters یاسین the word سین according to Ibn ‘Abbas stands for الانسان meaning, man or perfect man, or for سید i.e. chief or leader. Thus the expression یاسین would mean, "O Perfect Man!" or "O Perfect Leader!" According to the consensus of scholarly opinion, the reference in these combined letters is to the Holy Prophet. The Prophet has been addressed as "Perfect Man" because humanity found its best and most perfect specimen in him. He has also been called "the Perfect Leader," because after his advent great religious Reformers and divine teachers were to rise only from among his followers. The door of revelation has been closed to the followers of all other Prophets. He is therefore "the perfect man" or the "leader par excellence."
2426
In the combined abbreviated letters Ya Sin, the letter Sin according to Ibn-e-‘Abbas stands for al-Insan meaning, man or perfect man; or for Sayyid (chief or leader). Thus the expression Ya Sin would mean, 'O Perfect Man!' or 'O Perfect Leader!' According to consensus of scholarly opinion, the reference is to the Holy Prophet. He was 'the perfect man' because humanity found its best and most perfect specimen in him and he was 'the perfect leader,' because after his advent great religious Reformers and Divine Teachers were to rise only from among his followers, the door of revelation having been closed to the followers of all other Prophets.
وَٱلْقُرْءَانِ ٱلْحَكِيمِ
«古兰经» 这部经典就是证明穆圣使命是真理的最有效和最有说服力的证据。再也没有比下一事实更能证明他的真理:他是不识字的, 但他给予世界一本充满着智慧的天经, 其文体的优美绝伦以及含义的无比丰富, 远远超过其他一切启示了的经典, 确实是永远为提高人类道德和精神复兴所降示的一本完善的经典。
واؤ عربی زبان میں قَسم کے معنے بھی دیتا ہے‘ اور قرآن کریم میں جہاں بھی قسم کا لفظ استعمال ہوتا ہے اس میں ایسی شہادت کا ذکر ہوتا ہے‘ جو پہلے مضمون کی دلیل ہوتی ہے۔ کیونکہ قسم کی بڑی غرض اپنے دعویٰ کو سچا ثابت کرنا ہوتا ہے۔ اور یہی غرض بتمام و کمال شہادت سے پوری ہوتی ہے۔
The most effective and convincing argument to prove the truth of the Holy Prophet’s mission is the Qur’an itself. There could be no greater testimony to his truth than the fact that being himself unlettered he gave to the world a Book which is full of wisdom and which far excels all other revealed Scriptures in its multifarious and multitudinous beauties and excellences and is a complete code of laws, meant for the moral uplift and spiritual regeneration of humanity for all time.
Commentary:
The Quran has been adduced here as an argument to prove and establish the Holy Prophet’s claim as a Messenger of God. In fact, the most effective and convincing argument to prove the truth of the Holy Prophet’s mission is the Quran. There could be no greater testimony to the Holy Prophet’s truth than the fact that being himself unlettered he gave to the world a Book which is full of wisdom and which far excels all other revealed Scriptures in its multifarious and multitudinous beauties and excellences and is a complete code of laws meant for the moral uplift and spiritual regeneration of humanity for all time. The Quran is indeed a standing miracle and an incontrovertible testimony to the truth of the Holy Prophet.
1060
«古兰经» 这部经典就是证明穆圣使命是真理的最有效和最有说服力的证据。再也没有比下一事实更能证明他的真理:他是不识字的, 但他给予世界一本充满着智慧的天经, 其文体的优美绝伦以及含义的无比丰富, 远远超过其他一切启示了的经典, 确实是永远为提高人类道德和精神复兴所降示的一本完善的经典。
2
واؤ عربی زبان میں قَسم کے معنے بھی دیتا ہے‘ اور قرآن کریم میں جہاں بھی قسم کا لفظ استعمال ہوتا ہے اس میں ایسی شہادت کا ذکر ہوتا ہے‘ جو پہلے مضمون کی دلیل ہوتی ہے۔ کیونکہ قسم کی بڑی غرض اپنے دعویٰ کو سچا ثابت کرنا ہوتا ہے۔ اور یہی غرض بتمام و کمال شہادت سے پوری ہوتی ہے۔
3214
Commentary:
The Quran has been adduced here as an argument to prove and establish the Holy Prophet’s claim as a Messenger of God. In fact, the most effective and convincing argument to prove the truth of the Holy Prophet’s mission is the Quran. There could be no greater testimony to the Holy Prophet’s truth than the fact that being himself unlettered he gave to the world a Book which is full of wisdom and which far excels all other revealed Scriptures in its multifarious and multitudinous beauties and excellences and is a complete code of laws meant for the moral uplift and spiritual regeneration of humanity for all time. The Quran is indeed a standing miracle and an incontrovertible testimony to the truth of the Holy Prophet.
2427
The most effective and convincing argument to prove the truth of the Holy Prophet’s mission is the Qur’an itself. There could be no greater testimony to his truth than the fact that being himself unlettered he gave to the world a Book which is full of wisdom and which far excels all other revealed Scriptures in its multifarious and multitudinous beauties and excellences and is a complete code of laws, meant for the moral uplift and spiritual regeneration of humanity for all time.
إِنَّكَ لَمِنَ ٱلْمُرْسَلِينَ
عَلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ
穆圣的道路是今日通向安拉的唯一正直的道路。这节经文对一位先知和一位哲学家作了明确的区分。哲学家花了很长时间寻求真理, 但经常在探索中迷失方向; 可是安拉派遣的先知用最短的途径在最快的时间内发现真理。他不必像哲学家那样, 在抽象和难解的概念的迷宫中徘徊, 而是由安拉的启示直接引向真理的。
The Holy Prophet’s path now is the only right and straight path that leads to God. The verse makes a fine distinction between a Prophet and a philosopher. A philosopher takes long time to find out truth and often gets lost in the quest, but a Prophet of God discovers it by the shortest route and in the shortest time. Unlike philosophers he is guided to it direct by Divine revelation without wandering in the labyrinth of abstract and abstruse ideas.
Commentary:
The Holy Prophet’s path now is the only right and straight path that leads to God. All other paths that formerly led to Him have now been closed and shall remain closed till the end of time. The fact that after the advent of the Holy Prophet there has not appeared among the followers of any other religion a single claimant to Divine revelation, while there have been living among the followers of Islam in every age, persons to whom God spoke and revealed Himself, is a proof positive of the Holy Prophet’s path being now the only right and straight path, and of the Quran being the only revealed Book which can lead man to God.
The verse makes a fine distinction between a Prophet and a philosopher. A philosopher takes a long time to find out truth and often gets lost in the quest, but a Prophet of God discovers it by the shortest route and in the shortest period of time. Unlike philosophers he is guided to it direct by Divine revelation without wandering in the labyrinth of abstract and abstruse ideas.
1061
穆圣的道路是今日通向安拉的唯一正直的道路。这节经文对一位先知和一位哲学家作了明确的区分。哲学家花了很长时间寻求真理, 但经常在探索中迷失方向; 可是安拉派遣的先知用最短的途径在最快的时间内发现真理。他不必像哲学家那样, 在抽象和难解的概念的迷宫中徘徊, 而是由安拉的启示直接引向真理的。
3215
Commentary:
The Holy Prophet’s path now is the only right and straight path that leads to God. All other paths that formerly led to Him have now been closed and shall remain closed till the end of time. The fact that after the advent of the Holy Prophet there has not appeared among the followers of any other religion a single claimant to Divine revelation, while there have been living among the followers of Islam in every age, persons to whom God spoke and revealed Himself, is a proof positive of the Holy Prophet’s path being now the only right and straight path, and of the Quran being the only revealed Book which can lead man to God.
The verse makes a fine distinction between a Prophet and a philosopher. A philosopher takes a long time to find out truth and often gets lost in the quest, but a Prophet of God discovers it by the shortest route and in the shortest period of time. Unlike philosophers he is guided to it direct by Divine revelation without wandering in the labyrinth of abstract and abstruse ideas.
2427A
The Holy Prophet’s path now is the only right and straight path that leads to God. The verse makes a fine distinction between a Prophet and a philosopher. A philosopher takes long time to find out truth and often gets lost in the quest, but a Prophet of God discovers it by the shortest route and in the shortest time. Unlike philosophers he is guided to it direct by Divine revelation without wandering in the labyrinth of abstract and abstruse ideas.
تَنزِيلَ ٱلْعَزِيزِ ٱلرَّحِيمِ
20:5; 32:3; 40:3; 41:3; 45:3; 46:3.
20:5; 32:3; 40:3; 41:3; 45:3; 46:3.
20:5; 32:3; 40:3; 41:3; 45:3; 46:3.
b
20:5; 32:3; 40:3; 41:3; 45:3; 46:3.
a
20:5; 32:3; 40:3; 41:3; 45:3; 46:3.
b
20:5; 32:3; 40:3; 41:3; 45:3; 46:3.
لِتُنذِرَ قَوْمًا مَّآ أُنذِرَ ءَابَآؤُهُمْ فَهُمْ غَٰفِلُونَ
28:47; 32:4.
28:47; 32:4.
28:47; 32:4.
Commentary:
The Arabs were the immediate addressees of the Holy Prophet and among them no Divine Messenger had appeared for a long time. But in His infallible wisdom God selected them for preaching to mankind the last Divine Message. The Quran has incontestibly laid claim to being that Message. The following verses of the Quran speak of its finality and universality: "Say, O mankind, truly I am a Messenger to you all from Allah" (7:159); "And We have sent thee not but as a mercy for all peoples" (21:108); "Blessed is He Who has sent down the Discrimin-ation to His servant, that he may be a Warner to all the worlds" (25:2); "And We have not sent thee but as a Bearer of good news and as a Warner to all mankind" (34:29).
a
28:47; 32:4.
b
28:47; 32:4.
3216
Commentary:
The Arabs were the immediate addressees of the Holy Prophet and among them no Divine Messenger had appeared for a long time. But in His infallible wisdom God selected them for preaching to mankind the last Divine Message. The Quran has incontestibly laid claim to being that Message. The following verses of the Quran speak of its finality and universality: "Say, O mankind, truly I am a Messenger to you all from Allah" (7:159); "And We have sent thee not but as a mercy for all peoples" (21:108); "Blessed is He Who has sent down the Discrimin-ation to His servant, that he may be a Warner to all the worlds" (25:2); "And We have not sent thee but as a Bearer of good news and as a Warner to all mankind" (34:29).
c
28:47; 32:4.
لَقَدْ حَقَّ ٱلْقَوْلُ عَلَىٰٓ أَكْثَرِهِمْ فَهُمْ لَا يُؤْمِنُونَ
اس دعویٰ سے مراد وہ آیت ہے جو قرآن کریم کی اسی سورۃ میں اس طرح بیان ہوئی ہے کہ یَاحَسْرَۃً عَلَی الْعِبَادِ مَایَاْتِیْھِمْ مِّنْ رَّسُوْلٍ اِلَّا کَانُوْا بِہٖ یَسْتَھْزِءُ وْنَ۔ یعنی افسوس لوگوں پر کہ ان کے پاس کبھی کوئی رسول نہیں آیا جس کا انہوں نے انکار نہ کیا ہو اور جس سے تمسخر اور استہزا نہ کیا گیا ہو۔
3
اس دعویٰ سے مراد وہ آیت ہے جو قرآن کریم کی اسی سورۃ میں اس طرح بیان ہوئی ہے کہ یَاحَسْرَۃً عَلَی الْعِبَادِ مَایَاْتِیْھِمْ مِّنْ رَّسُوْلٍ اِلَّا کَانُوْا بِہٖ یَسْتَھْزِءُ وْنَ۔ یعنی افسوس لوگوں پر کہ ان کے پاس کبھی کوئی رسول نہیں آیا جس کا انہوں نے انکار نہ کیا ہو اور جس سے تمسخر اور استہزا نہ کیا گیا ہو۔
إِنَّا جَعَلْنَا فِىٓ أَعْنَٰقِهِمْ أَغْلَٰلًا فَهِىَ إِلَى ٱلْأَذْقَانِ فَهُم مُّقْمَحُونَ
13:6; 76:5.
اس آیت میں بتایا گیا ہے کہ جب شریعت نازل نہیں ہوتی تو انسان اپنی من گھڑت رسوم کے طوق اپنی گردن میں ڈال لیتا ہے۔ اور ان رسوم کی سختی بڑھتی جاتی ہے یہاں تک کہ انسان اپنے سامنے کی چیز بھی نہیں دیکھ سکتا اور ان سے بچنے کے لئے آنکھیں بند کرکے اپنی گردن اونچی کرنے لگتا ہے یعنی آنکھیں کھول کر یہ بھی نہیں دیکھتا کہ میں بیہودہ رسوم میں جکڑا ہوا ہوں مگر تکلیف دور کرنے کے لئے کبھی کبھی اپنی گردن اونچی کرتا ہے۔ یعنی قوم سے چوری چھپے ان رسوم کی تکلیف سے بچنا بھی چاہتا ہے۔
13:6; 76:5.
Shackles of customs, usages and prejudices, by which disbelievers are fettered and which prevent them from accepting the truth and smother all efforts at reform.
Even when a person tries to use his intelligence and to get away from the stranglehold of customs, etc. he is under pressure from various quarters, and he can scarcely see aright.
13:6; 76;5.
Important Words:
مقمحون (their heads are forced up) is derived from قمح. They say قمح البعیر i.e. the camel raised his head from the water and refused to drink, his thirst being satisfied or by reason of his dislike of water. أقمح means, he raised his head and contracted his eyes. أقمحه الغل means, the collar caused his (the captive’s) head to be raised by reason of the straitness thereof. أقمح بأنفهmeans, he was proud; behaved proudly; or elevated his nose from pride. إقماح also signifies the elevating of the head by means of pride (Aqrab & Lane).
Commentary:
The reference in the word أغلال (chains) may be to the "shackles" of customs, usages, and prejudices, by which disbelievers are fettered and which prevent them from accepting the truth. The word مقمحون (their heads are forced up) may also refer to disbelievers’ notion of false superiority and pride which leads to the same result. The verse may have reference also to the Battle of Badr or to the Fall of Mecca. After the Battle of Badr the Meccan chiefs were brought in chains, and at the Fall of Mecca they were seized with utter confusion, the word مقمحون (see root meaning of the word under "Important Words" above) giving a graphic description of their bewilderment and consternation when all of a sudden they found the Holy Prophet at the very gates of Mecca, at the head of an army of ten thousand strong. Their eyes remained fixed in a stare and they ran about with heads raised in bewilderment.
b
13:6; 76:5.
4
اس آیت میں بتایا گیا ہے کہ جب شریعت نازل نہیں ہوتی تو انسان اپنی من گھڑت رسوم کے طوق اپنی گردن میں ڈال لیتا ہے۔ اور ان رسوم کی سختی بڑھتی جاتی ہے یہاں تک کہ انسان اپنے سامنے کی چیز بھی نہیں دیکھ سکتا اور ان سے بچنے کے لئے آنکھیں بند کرکے اپنی گردن اونچی کرنے لگتا ہے یعنی آنکھیں کھول کر یہ بھی نہیں دیکھتا کہ میں بیہودہ رسوم میں جکڑا ہوا ہوں مگر تکلیف دور کرنے کے لئے کبھی کبھی اپنی گردن اونچی کرتا ہے۔ یعنی قوم سے چوری چھپے ان رسوم کی تکلیف سے بچنا بھی چاہتا ہے۔
c
13:6; 76;5.
3217
Important Words:
مقمحون (their heads are forced up) is derived from قمح. They say قمح البعیر i.e. the camel raised his head from the water and refused to drink, his thirst being satisfied or by reason of his dislike of water. أقمح means, he raised his head and contracted his eyes. أقمحه الغل means, the collar caused his (the captive’s) head to be raised by reason of the straitness thereof. أقمح بأنفهmeans, he was proud; behaved proudly; or elevated his nose from pride. إقماح also signifies the elevating of the head by means of pride (Aqrab & Lane).
Commentary:
The reference in the word أغلال (chains) may be to the "shackles" of customs, usages, and prejudices, by which disbelievers are fettered and which prevent them from accepting the truth. The word مقمحون (their heads are forced up) may also refer to disbelievers’ notion of false superiority and pride which leads to the same result. The verse may have reference also to the Battle of Badr or to the Fall of Mecca. After the Battle of Badr the Meccan chiefs were brought in chains, and at the Fall of Mecca they were seized with utter confusion, the word مقمحون (see root meaning of the word under "Important Words" above) giving a graphic description of their bewilderment and consternation when all of a sudden they found the Holy Prophet at the very gates of Mecca, at the head of an army of ten thousand strong. Their eyes remained fixed in a stare and they ran about with heads raised in bewilderment.
a
13:6; 76:5.
2428
Shackles of customs, usages and prejudices, by which disbelievers are fettered and which prevent them from accepting the truth and smother all efforts at reform.
2428A
Even when a person tries to use his intelligence and to get away from the stranglehold of customs, etc. he is under pressure from various quarters, and he can scarcely see aright.
وَجَعَلْنَا مِنۢ بَيْنِ أَيْدِيهِمْ سَدًّا وَمِنْ خَلْفِهِمْ سَدًّا فَأَغْشَيْنَٰهُمْ فَهُمْ لَا يُبْصِرُونَ
یعنی ایک طرف تو ان کے بیوی بچے ان کو رسوم کی پابندی پر مجبور کرتے ہیں۔ کوئی شادی بیاہ ہوتا ہے تو بیٹا کہتا ہے ’’ابّا فلاں کی شادی پر تو ایسے باجے بجے تھے اور اتنا خرچ ہوا تھا‘ میری شادی بھی شاندار کریں اور اتنے زیور بنوائیں‘‘ کبھی بیوی ایسی ہی باتیں کہہ کر اس کو ایسی رسوم پر مجبور کرتی ہے جو اس کا گلا گھونٹ دیتی ہیں اور کبھی پرانے بزرگ باپ دادا اور چچا وغیرہ جو پچھلی نسل کے ہیں قسم قسم کی باتیں بنا کر اس کو رسوم کے گڑھے میں گرانا چاہتے ہیں اور مصیبت محسوس کرکے جو عقل اس کو آتی ہے اس کی طرف اسے لوٹنے نہیں دیتے۔ غرض چاروں طرف سے اس کی عقل پر اتنے پردے ڈالے جاتے ہیں کہ
قران مجید میں فَاَغْشَیْنٰـھُمْ کے الفاظ ہیں جس کے معنے ہیں کہ ہم نے ان کو ڈھانک دیا ہے۔ یہ قرآنی محاورہ ہے۔ چونکہ تمام نتائج خداتعالیٰ نکالتا ہے اس لئے بہت سی جگہوں پر عمل کو بھی خداتعالیٰ اپنی طرف منسوب کر لیتا ہے تا انسان کو یہ سمجھ آئے کہ میں اپنی مرضی کے مطابق اپنی بداعمالی سے نہیں ہٹ سکتا بلکہ متواتر بداعمالی کے بعد خداتعالیٰ کی طبعی سزا مجھ پر نازل ہو جائے گی اور میں اپنی بداعمالی کے جال میں ایسا پھنس جاؤں گا کہ اس سے نکلنا میرے لئے مشکل ہو جائے گا۔
On account of the barriers of usages, prejudices and pride the disbelievers could not have looked forward to the great and bright future which lay before them if they accepted Islam, and they did not look back to the histories of past peoples who rejected the truth and were seized with Divine punishment.
Commentary:
The barriers referred to in the verse may be the barriers of usages, prejudices, and pride of disbelievers. They could not look forward to the great and bright future which lay before them if they accepted Islam, and they did not look back to the histories of past peoples who rejected the truth and were seized with Divine punishment. The result of the barriers placed before and behind them was that they themselves became totally devoid of all spiritual light.
1
یعنی ایک طرف تو ان کے بیوی بچے ان کو رسوم کی پابندی پر مجبور کرتے ہیں۔ کوئی شادی بیاہ ہوتا ہے تو بیٹا کہتا ہے ’’ابّا فلاں کی شادی پر تو ایسے باجے بجے تھے اور اتنا خرچ ہوا تھا‘ میری شادی بھی شاندار کریں اور اتنے زیور بنوائیں‘‘ کبھی بیوی ایسی ہی باتیں کہہ کر اس کو ایسی رسوم پر مجبور کرتی ہے جو اس کا گلا گھونٹ دیتی ہیں اور کبھی پرانے بزرگ باپ دادا اور چچا وغیرہ جو پچھلی نسل کے ہیں قسم قسم کی باتیں بنا کر اس کو رسوم کے گڑھے میں گرانا چاہتے ہیں اور مصیبت محسوس کرکے جو عقل اس کو آتی ہے اس کی طرف اسے لوٹنے نہیں دیتے۔ غرض چاروں طرف سے اس کی عقل پر اتنے پردے ڈالے جاتے ہیں کہ
2
قران مجید میں فَاَغْشَیْنٰـھُمْ کے الفاظ ہیں جس کے معنے ہیں کہ ہم نے ان کو ڈھانک دیا ہے۔ یہ قرآنی محاورہ ہے۔ چونکہ تمام نتائج خداتعالیٰ نکالتا ہے اس لئے بہت سی جگہوں پر عمل کو بھی خداتعالیٰ اپنی طرف منسوب کر لیتا ہے تا انسان کو یہ سمجھ آئے کہ میں اپنی مرضی کے مطابق اپنی بداعمالی سے نہیں ہٹ سکتا بلکہ متواتر بداعمالی کے بعد خداتعالیٰ کی طبعی سزا مجھ پر نازل ہو جائے گی اور میں اپنی بداعمالی کے جال میں ایسا پھنس جاؤں گا کہ اس سے نکلنا میرے لئے مشکل ہو جائے گا۔
3218
Commentary:
The barriers referred to in the verse may be the barriers of usages, prejudices, and pride of disbelievers. They could not look forward to the great and bright future which lay before them if they accepted Islam, and they did not look back to the histories of past peoples who rejected the truth and were seized with Divine punishment. The result of the barriers placed before and behind them was that they themselves became totally devoid of all spiritual light.
2429
On account of the barriers of usages, prejudices and pride the disbelievers could not have looked forward to the great and bright future which lay before them if they accepted Islam, and they did not look back to the histories of past peoples who rejected the truth and were seized with Divine punishment.
وَسَوَآءٌ عَلَيْهِمْ ءَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لَا يُؤْمِنُونَ
2:7.
2:7.
Commentary:
The verse means to say that the inevitable result of disbelievers’ deliberately shutting their eyes and ears to the truth to which reference has been made in the preceding verse was that the timely warning did not benefit them and by their persistent rejection of the Truth they rendered themselves deserving of Divine punishment.
c
2:7.
a
2:7.
3219
Commentary:
The verse means to say that the inevitable result of disbelievers’ deliberately shutting their eyes and ears to the truth to which reference has been made in the preceding verse was that the timely warning did not benefit them and by their persistent rejection of the Truth they rendered themselves deserving of Divine punishment.
b
2:7.
2430
See {26}.
إِنَّمَا تُنذِرُ مَنِ ٱتَّبَعَ ٱلذِّكْرَ وَخَشِىَ ٱلرَّحْمَٰنَ بِٱلْغَيْبِ ۖ فَبَشِّرْهُ بِمَغْفِرَةٍ وَأَجْرٍ كَرِيمٍ
35:19.
35:19.
35:19.
Commentary:
The expression بالغیب (in secret) may mean that (1) a believer fears God while he does not see Him; (2) he behaves as a righteous and God-fearing person even when other people are not seeing him, i.e. he is sincere and honest in his belief and actions.
d
35:19.
a
35:19.
3220
Commentary:
The expression بالغیب (in secret) may mean that (1) a believer fears God while he does not see Him; (2) he behaves as a righteous and God-fearing person even when other people are not seeing him, i.e. he is sincere and honest in his belief and actions.
c
35:19.
إِنَّا نَحْنُ نُحْىِ ٱلْمَوْتَىٰ وَنَكْتُبُ مَا قَدَّمُوا۟ وَءَاثَٰرَهُمْ ۚ وَكُلَّ شَىْءٍ أَحْصَيْنَٰهُ فِىٓ إِمَامٍ مُّبِينٍ
18:50; 72:29.
جب ضمیر دہرائی جائے تو اس سے مراد حصر ہوتا ہے اس لئے ہم نے ترجمہ میں ’’ہی‘‘ کا لفظ بڑھا دیا ہے۔
18:50; 72:29.
Imam means, a leader of a people or army; a model or an example; the religious Scripture of any people; a road or way, etc. (Lane).
18:50; 72:29.
Important Words:
إمام (Book) is derived from أم. They say أم القوم او أم بالقوم i.e. he led the people; he took precedence of them. إمام means, a leader of a people or army; a model or an example; the religious scripture of any people; a road or way, a tract of land, etc. (Lane & Aqrab). See also 2:125; 17:72 & 25:75.
آثارھم (that which they leave behind). آثار is the plural of أثر which is infinitive noun from أثر (athara). They say أثر خف البعیرi.e. he made an incision in the foot of the camel. أثر means, a relic; a trace remaining of a thing; a sign or mark or trace; a foot-print (Lane). See also 20:97.
Commentary:
The verse means to say that with the exception of those unfortunate people who by their persistent rejection of Truth have shut upon themselves the door of God’s mercy and for whom no admonition is of any avail, the spiritually dead Arabs will be brought to life through the teachings of the Quran and they will set such a noble example of righteousness and godliness that the footprints they will leave behind for others to follow will be made to endure and will be remembered with respect and serve as a source of inspiration for generations yet unborn.
e
18:50; 72:29.
3
جب ضمیر دہرائی جائے تو اس سے مراد حصر ہوتا ہے اس لئے ہم نے ترجمہ میں ’’ہی‘‘ کا لفظ بڑھا دیا ہے۔
b
18:50; 72:29.
3221
Important Words:
إمام (Book) is derived from أم. They say أم القوم او أم بالقوم i.e. he led the people; he took precedence of them. إمام means, a leader of a people or army; a model or an example; the religious scripture of any people; a road or way, a tract of land, etc. (Lane & Aqrab). See also 2:125; 17:72 & 25:75.
آثارھم (that which they leave behind). آثار is the plural of أثر which is infinitive noun from أثر (athara). They say أثر خف البعیرi.e. he made an incision in the foot of the camel. أثر means, a relic; a trace remaining of a thing; a sign or mark or trace; a foot-print (Lane). See also 20:97.
Commentary:
The verse means to say that with the exception of those unfortunate people who by their persistent rejection of Truth have shut upon themselves the door of God’s mercy and for whom no admonition is of any avail, the spiritually dead Arabs will be brought to life through the teachings of the Quran and they will set such a noble example of righteousness and godliness that the footprints they will leave behind for others to follow will be made to endure and will be remembered with respect and serve as a source of inspiration for generations yet unborn.
a
18:50; 72:29.
2431
Imam means, a leader of a people or army; a model or an example; the religious Scripture of any people; a road or way, etc. (Lane).