Ruku 382 ع
Section 382 of 556 • 20 Verses
وَٱضْرِبْ لَهُم مَّثَلًا أَصْحَٰبَ ٱلْقَرْيَةِ إِذْ جَآءَهَا ٱلْمُرْسَلُونَ
Qaryah may mean any town or place, or metaphorically speaking it may stand for the whole world. Thus Ashabul-Qaryah may signify humanity at large. Or, the word signifying a particular town may refer to Mecca, the Centre and Citadel of Islam. In this case the word 'the Messengers' will apply to the Holy Prophet who represented in his person all the Messengers and Prophets of God.
Important Words:
القریة (the town) is infinitive-noun from قری. They say قری الضیف i.e. he entertained the guest. قری الماء فی الحوض means, he collected the water in the pond. قریة means, a town, a central town. It is so called because people from all quarters gather there and also because they are entertained there. The word also means, gathering of men (Aqrab).
Commentary:
A part of the Surah deals, in metaphorical language, with the advent of a great Reformer in the Latter Days who was to represent the Second Coming of the Holy Prophet. This important subject begins with the present verse.
The word القریة may have been used here in its wider sense meaning any town or place, or speaking metaphorically, it may stand for the whole world. The whole world has been called a قریة here because in the Latter Days the means of commun-ication were to develop so extensively that the whole world was to become, as it were, one town. In this sense of the word the expression may signify humanity at large. The use of the word "parable" with regard to the account of اصحاب القریة i.e. people of the town, seems to lend further support to the view that القریة may not be a particular town that has been mentioned here. The whole account is a parable or simile.
Or the word القریة signifying a particular town may refer to Mecca, the Centre and Citadel of Islam. In that case the word المرسلون (the Messengers) will apply to the Holy Prophet in whose person all the Messengers and Prophets of God were represented. See next verse.
3222
Important Words:
القریة (the town) is infinitive-noun from قری. They say قری الضیف i.e. he entertained the guest. قری الماء فی الحوض means, he collected the water in the pond. قریة means, a town, a central town. It is so called because people from all quarters gather there and also because they are entertained there. The word also means, gathering of men (Aqrab).
Commentary:
A part of the Surah deals, in metaphorical language, with the advent of a great Reformer in the Latter Days who was to represent the Second Coming of the Holy Prophet. This important subject begins with the present verse.
The word القریة may have been used here in its wider sense meaning any town or place, or speaking metaphorically, it may stand for the whole world. The whole world has been called a قریة here because in the Latter Days the means of commun-ication were to develop so extensively that the whole world was to become, as it were, one town. In this sense of the word the expression may signify humanity at large. The use of the word "parable" with regard to the account of اصحاب القریة i.e. people of the town, seems to lend further support to the view that القریة may not be a particular town that has been mentioned here. The whole account is a parable or simile.
Or the word القریة signifying a particular town may refer to Mecca, the Centre and Citadel of Islam. In that case the word المرسلون (the Messengers) will apply to the Holy Prophet in whose person all the Messengers and Prophets of God were represented. See next verse.
2432
Qaryah may mean any town or place, or metaphorically speaking it may stand for the whole world. Thus Ashabul-Qaryah may signify humanity at large. Or, the word signifying a particular town may refer to Mecca, the Centre and Citadel of Islam. In this case the word 'the Messengers' will apply to the Holy Prophet who represented in his person all the Messengers and Prophets of God.
إِذْ أَرْسَلْنَآ إِلَيْهِمُ ٱثْنَيْنِ فَكَذَّبُوهُمَا فَعَزَّزْنَا بِثَالِثٍ فَقَالُوٓا۟ إِنَّآ إِلَيْكُم مُّرْسَلُونَ
穆撒和伊撒或伊布拉欣和伊司马仪。
اِس آیت میں کہا گیا ہے کہ ہم نے دو رسول پہلے بھیجے۔ پھر ان کو تقویت دینے کے لئے تیسرا بھیجا۔ جس کے معنے یہ ہیں کہ وہ تیسرا رسول بھی وہی باتیں کرتا تھا جو پہلے کرتے تھے ورنہ اگر نئی باتیں کرتا تو ان کو اس سے کیا تقویت ہوتی۔ اس آیت سے ثابت ہے کہ بغیر شریعت کے بھی نبی ہوتا ہے کیونکہ اگر اس سے پہلے کوئی شریعت والے نبی گذرے ہیں اور وہ بھی ان جیسی باتیں کرتا ہے تو اس کے معنے یہی بن سکتے ہیں کہ وہ اپنی قوم سے کہتا ہے کہ تم بھی ان کی شریعت پر عمل کرو۔ میں انہی کی شریعت قائم کرنے کے لئے آیا ہوں۔ کوئی نئی شریعت لے کر نہیں آیا۔
Moses and Jesus or Abraham and Ishmael.
The Holy Prophet 'strengthened' Moses and Jesus by fulfilling in his person the prophecies they had made about his advent (Deut.18: 18 & Matt. 21: 33-46). And he 'strengthened' Abraham and Ishmael because in his person was fulfilled their prayer referred to in 2:129, 130.
Commentary:
The verse by way of introduction to the main subject makes a brief reference to two great Israelite Prophets, Moses and Jesus, one the Founder, and the other the great exponent of the Jewish Dispensation.
If the word القریة in the preceding verse may be taken as referring to Mecca, the two Messengers mentioned in the verse under comment will be Abraham and Ishmael.
The reference in the words "a third," in the expression "We strengthened them by third," seems to be to the Holy Prophet who testified to the truth of both Moses and Jesus and also to that of Abraham and Ishmael. The word ثالث (a third) has been used as a نکرة in order to signify the greatness of the third Prophet, the Holy Prophet.
The Holy Prophet "strengthened" Moses and Jesus, also Abraham and Ishmael by testifying to the truth of their missions and by fulfilling in his person the prophecies they had made about his advent (Deut. 18:18 & Matt. 21:33-46).
1062
穆撒和伊撒或伊布拉欣和伊司马仪。
1
اِس آیت میں کہا گیا ہے کہ ہم نے دو رسول پہلے بھیجے۔ پھر ان کو تقویت دینے کے لئے تیسرا بھیجا۔ جس کے معنے یہ ہیں کہ وہ تیسرا رسول بھی وہی باتیں کرتا تھا جو پہلے کرتے تھے ورنہ اگر نئی باتیں کرتا تو ان کو اس سے کیا تقویت ہوتی۔ اس آیت سے ثابت ہے کہ بغیر شریعت کے بھی نبی ہوتا ہے کیونکہ اگر اس سے پہلے کوئی شریعت والے نبی گذرے ہیں اور وہ بھی ان جیسی باتیں کرتا ہے تو اس کے معنے یہی بن سکتے ہیں کہ وہ اپنی قوم سے کہتا ہے کہ تم بھی ان کی شریعت پر عمل کرو۔ میں انہی کی شریعت قائم کرنے کے لئے آیا ہوں۔ کوئی نئی شریعت لے کر نہیں آیا۔
3223
Commentary:
The verse by way of introduction to the main subject makes a brief reference to two great Israelite Prophets, Moses and Jesus, one the Founder, and the other the great exponent of the Jewish Dispensation.
If the word القریة in the preceding verse may be taken as referring to Mecca, the two Messengers mentioned in the verse under comment will be Abraham and Ishmael.
The reference in the words "a third," in the expression "We strengthened them by third," seems to be to the Holy Prophet who testified to the truth of both Moses and Jesus and also to that of Abraham and Ishmael. The word ثالث (a third) has been used as a نکرة in order to signify the greatness of the third Prophet, the Holy Prophet.
The Holy Prophet "strengthened" Moses and Jesus, also Abraham and Ishmael by testifying to the truth of their missions and by fulfilling in his person the prophecies they had made about his advent (Deut. 18:18 & Matt. 21:33-46).
2433
Moses and Jesus or Abraham and Ishmael.
2434
The Holy Prophet 'strengthened' Moses and Jesus by fulfilling in his person the prophecies they had made about his advent (Deut.18: 18 & Matt. 21: 33-46). And he 'strengthened' Abraham and Ishmael because in his person was fulfilled their prayer referred to in 2:129, 130.
قَالُوا۟ مَآ أَنتُمْ إِلَّا بَشَرٌ مِّثْلُنَا وَمَآ أَنزَلَ ٱلرَّحْمَٰنُ مِن شَىْءٍ إِنْ أَنتُمْ إِلَّا تَكْذِبُونَ
14:11; 26:155.
14:11; 26:155.
14:11; 26:155.
Commentary:
All the three great Prophets mentioned in the preceding verse were rejected on the plea that they were just ordinary "men like us" and that God never revealed anything to anybody. The pretext which disbelievers put forward in justi-fication of their rejection of God’s Prophets has elsewhere been mentioned in the Quran in the words: "We have not heard of such a thing among our forefathers" (23:25).
a
14:11; 26:155.
a
14:11; 26:155.
3224
Commentary:
All the three great Prophets mentioned in the preceding verse were rejected on the plea that they were just ordinary "men like us" and that God never revealed anything to anybody. The pretext which disbelievers put forward in justi-fication of their rejection of God’s Prophets has elsewhere been mentioned in the Quran in the words: "We have not heard of such a thing among our forefathers" (23:25).
b
14:11; 26:155.
قَالُوا۟ رَبُّنَا يَعْلَمُ إِنَّآ إِلَيْكُمْ لَمُرْسَلُونَ
وَمَا عَلَيْنَآ إِلَّا ٱلْبَلَٰغُ ٱلْمُبِينُ
13:41; 16:36; 24:55; 29:19.
13:41; 16:36; 24:55; 29:19.
13:41; 16:36; 24:55; 29:19.
b
13:41; 16:36; 24:55; 29:19.
b
13:41; 16:36; 24:55; 29:19.
a
13:41; 16:36; 24:55; 29:19.
قَالُوٓا۟ إِنَّا تَطَيَّرْنَا بِكُمْ ۖ لَئِن لَّمْ تَنتَهُوا۟ لَنَرْجُمَنَّكُمْ وَلَيَمَسَّنَّكُم مِّنَّا عَذَابٌ أَلِيمٌ
Rajama-hu means, he stoned him; he smote and killed him; he cursed him; he excommunicated him (Lane).
Important Words:
نرجمنکم (We will certainly stone you) is derived from رجم. They say رجمه i.e. he pelted him with stones; he smote and killed him; he drove him and killed him; he drove him away; he cursed him; he reviled or abused him; he boycotted or excommunicated him (Lane & Aqrab). See also 19:47.
Commentary:
When as a result of their rejection of the Divine Message disbelievers are visited with heavenly punishment in the form of calamities and misfortunes, then instead of repenting and mending their ways, they seek to attribute those visitations to the "inauspicious" advent of the Prophet himself. Moses was taunted by the Israelites for having brought all the misfortunes with him in the words, "We were made to suffer before thou camest to us and even after thou camest to us (7:130). Similarly, all other Prophets were taunted and mocked by disbelievers. It is to this attitude of disbelievers that the words, "surely we augur evil fortune from you", refer.
3225
Important Words:
نرجمنکم (We will certainly stone you) is derived from رجم. They say رجمه i.e. he pelted him with stones; he smote and killed him; he drove him and killed him; he drove him away; he cursed him; he reviled or abused him; he boycotted or excommunicated him (Lane & Aqrab). See also 19:47.
Commentary:
When as a result of their rejection of the Divine Message disbelievers are visited with heavenly punishment in the form of calamities and misfortunes, then instead of repenting and mending their ways, they seek to attribute those visitations to the "inauspicious" advent of the Prophet himself. Moses was taunted by the Israelites for having brought all the misfortunes with him in the words, "We were made to suffer before thou camest to us and even after thou camest to us (7:130). Similarly, all other Prophets were taunted and mocked by disbelievers. It is to this attitude of disbelievers that the words, "surely we augur evil fortune from you", refer.
2435
Rajama-hu means, he stoned him; he smote and killed him; he cursed him; he excommunicated him (Lane).
قَالُوا۟ طَٰٓئِرُكُم مَّعَكُمْ ۚ أَئِن ذُكِّرْتُم ۚ بَلْ أَنتُمْ قَوْمٌ مُّسْرِفُونَ
طَائِر کے معنے عمل کے کیے گئے ہیں اس کے لئے دیکھئے سورۃ بنی اسرائیل آیت۱۴ نوٹ نمبر۲۔
Commentary:
طائر کم also means, your works. See 17:14.
2
طَائِر کے معنے عمل کے کیے گئے ہیں اس کے لئے دیکھئے سورۃ بنی اسرائیل آیت۱۴ نوٹ نمبر۲۔
3225A
Commentary:
طائر کم also means, your works. See 17:14.
وَجَآءَ مِنْ أَقْصَا ٱلْمَدِينَةِ رَجُلٌ يَسْعَىٰ قَالَ يَٰقَوْمِ ٱتَّبِعُوا۟ ٱلْمُرْسَلِينَ
28:21.
The words 'farthest part of the town' may signify a place far away from the Centre of Islam.
The implied reference in the word Rajulun may be to the Promised Messiah who has been referred to as such in a well-known saying of the Holy Prophet (Bukhari, Kitabut-Tafsir).
Words analogous in meaning and significance to the word Yas‘a (running) have also been used about the Promised Messiah by the Holy Prophet in some of his sayings which point to his tireless, quick and indefatigable work for the cause of Islam.
28:21.
Commentary:
The implied reference in the word رجل signifying "a great man", may be to the Promised Messiah who has been referred to as رجل in several sayings of the Holy Prophet. In one of his very well-known sayings the Holy Prophet is reported to have said:
لو کان الایمان معلقا بالثریا لناله رجل من أبناء فارس i.e. If the Faith were to go up to the Pleiades, a man from among the sons of Persia would bring it down to the earth (Bukhari, Kitabut-Tafsir).
المدینة (the town) in the expression اقصا المدینة (farthest part of the town) may stand for القریة (36:14) or for مدینة النبی i.e. the town of the Holy Prophet. In the latter sense of the word, the expression أقصا المدینة may signify that the Promised Messiah would be born in a place far away from المدینة, the second Centre and Headquarters of Islam. In another verse of the Quran (17:2), the scene of the Second Advent of the Holy Prophet has been spoken of as المسجد الاقصی i.e. the Distant Mosque. Words analogous in meaning and significance to the word یسعی (running) have also been used about the Promised Messiah by the Holy Prophet in some of his sayings which point to his tireless, quick and indefatigable work for the cause of Islam.
All the above references seem to point to the Promised Messiah as being the رجل (the Great Man) mentioned in the verse under comment. It is the Promised Messiah who, for the first time, revealed to the world the Quranic truth that Founders of all the great religions of the world were Divine Messengers, as the words, "he said, 'O my people, follow the Messengers'", point out.
c
28:21.
1063
رَجُلٌ (Rajulun) 这一单词含蓄地指的可能是穆圣在他著名的一句话中所谈到的那一位主许的迈喜合 (بُخَارِی كِتَابُ التَّفْسِيْر, Bukhari, Kitabut-Tafsir)。
1064
“从城市的最远处” 这些字可能意示远离伊斯兰教中心的一个地方。
1065
和 يَسْعٰى (Yas‘a) 奔跑这一单词意义相似的一些单词, 在穆圣有些讲话中谈 到主许的迈喜合时, 也被用过, 意指主许迈喜合为了伊斯兰教的事业不停地、教捷地并且坚持不懈地工作。
a
28:21.
3226
Commentary:
The implied reference in the word رجل signifying "a great man", may be to the Promised Messiah who has been referred to as رجل in several sayings of the Holy Prophet. In one of his very well-known sayings the Holy Prophet is reported to have said:
لو کان الایمان معلقا بالثریا لناله رجل من أبناء فارس i.e. If the Faith were to go up to the Pleiades, a man from among the sons of Persia would bring it down to the earth (Bukhari, Kitabut-Tafsir).
المدینة (the town) in the expression اقصا المدینة (farthest part of the town) may stand for القریة (36:14) or for مدینة النبی i.e. the town of the Holy Prophet. In the latter sense of the word, the expression أقصا المدینة may signify that the Promised Messiah would be born in a place far away from المدینة, the second Centre and Headquarters of Islam. In another verse of the Quran (17:2), the scene of the Second Advent of the Holy Prophet has been spoken of as المسجد الاقصی i.e. the Distant Mosque. Words analogous in meaning and significance to the word یسعی (running) have also been used about the Promised Messiah by the Holy Prophet in some of his sayings which point to his tireless, quick and indefatigable work for the cause of Islam.
All the above references seem to point to the Promised Messiah as being the رجل (the Great Man) mentioned in the verse under comment. It is the Promised Messiah who, for the first time, revealed to the world the Quranic truth that Founders of all the great religions of the world were Divine Messengers, as the words, "he said, 'O my people, follow the Messengers'", point out.
b
28:21.
2436
The words 'farthest part of the town' may signify a place far away from the Centre of Islam.
2437
The implied reference in the word Rajulun may be to the Promised Messiah who has been referred to as such in a well-known saying of the Holy Prophet (Bukhari, Kitabut-Tafsir).
2438
Words analogous in meaning and significance to the word Yas‘a (running) have also been used about the Promised Messiah by the Holy Prophet in some of his sayings which point to his tireless, quick and indefatigable work for the cause of Islam.
ٱتَّبِعُوا۟ مَن لَّا يَسْـَٔلُكُمْ أَجْرًا وَهُم مُّهْتَدُونَ
وَمَا لِىَ لَآ أَعْبُدُ ٱلَّذِى فَطَرَنِى وَإِلَيْهِ تُرْجَعُونَ
Commentary:
The implied reference in this and the preceding verse seems to be to the special pledge which the Promised Messiah used to take from every new Ahmadi in the words:
میں دین کو دنیا پر مقدم کروں گا
i.e. I will give precedence to Faith over the things of the world.
3227
Commentary:
The implied reference in this and the preceding verse seems to be to the special pledge which the Promised Messiah used to take from every new Ahmadi in the words:
میں دین کو دنیا پر مقدم کروں گا
i.e. I will give precedence to Faith over the things of the world.
ءَأَتَّخِذُ مِن دُونِهِۦٓ ءَالِهَةً إِن يُرِدْنِ ٱلرَّحْمَٰنُ بِضُرٍّ لَّا تُغْنِ عَنِّى شَفَٰعَتُهُمْ شَيْـًٔا وَلَا يُنقِذُونِ
22:13, 14; 39:39.
People will worship various gods in the time of the Promised Messiah—Mammon, material power, false political philosophies and impracticable economic theories, etc.
22:13-14; 39:39.
Commentary:
The verse shows that people will worship various gods in the time of the Promised Messiah—Mammon, material power, false political philosophies and impracticable eco-nomic theories, etc.
a
22:13, 14; 39:39.
1066
在主许迈喜合时代, 人们将崇拜各种各样的神--------财神、物质力量、错误地政治哲学和行不通的经济学理论等等。
a
22:13-14; 39:39.
3228
Commentary:
The verse shows that people will worship various gods in the time of the Promised Messiah—Mammon, material power, false political philosophies and impracticable eco-nomic theories, etc.
a
22:13, 14; 39:39.
2439
People will worship various gods in the time of the Promised Messiah—Mammon, material power, false political philosophies and impracticable economic theories, etc.
إِنِّىٓ إِذًا لَّفِى ضَلَٰلٍ مُّبِينٍ
إِنِّىٓ ءَامَنتُ بِرَبِّكُمْ فَٱسْمَعُونِ
Commentary:
This verse shows that the Promised Messiah will found no new religion. He will only invite people to their Lord, i.e. to the religion of the people (Muslims) to whom he will primarily address his Message, i.e. he will invite people to Islam.
3229
Commentary:
This verse shows that the Promised Messiah will found no new religion. He will only invite people to their Lord, i.e. to the religion of the people (Muslims) to whom he will primarily address his Message, i.e. he will invite people to Islam.
قِيلَ ٱدْخُلِ ٱلْجَنَّةَ ۖ قَالَ يَٰلَيْتَ قَوْمِى يَعْلَمُونَ
在这节经文中特别谈到和 رَجُلٌ يَسْعٰى (Rajulun Yas‘a) 有关的乐园, 这是非常有意义的。«古兰经» 中所有真正的信者都已被许约进入天园中, 此处再加以特别的叙述似乎有些多余而不大恰当。在安拉的一个特别命令之下, 主许迈喜合在卡迪安 (قاديان, Qadian) 建立了一个特别的墓地, 称为 بهشتى مقبرة (Bahishti Maqbarah, 天园墓地)。这件事可以是 “进入天园吧!” 这句话所体现的这一律令的具体实现。主许迈喜合有一个启示, 其大意是: اِنِّی اَنْزَلْتُ مَعَكَ الْجَنَّة (Inni Anzaltu Ma‘akal-Jannah) 意思是说, 我已经将天园下降于你。(تَذْكِرَة, Tadhkirah) 这一启示看来也证实 “进入天园” 这句话的解释。
Special mention of Paradise in this verse in connection with Rajulun Yas‘a is very significant. When all true believers have been promised Paradise in the Qur’an, this special mention seems to be superfluous and out of place. The establishment by the Promised Messiah, under a special Divine command, of a special graveyard at Qadian known as the Bahishti Maqbarah (Paradise Graveyard) may be the physical fulfilment of the commandment embodied in the words 'Do thou enter Paradise.' There is a revelation of the Promised Messiah to the effect: Inni Anzaltu Ma‘akal-Jannah, i.e. I have caused the Paradise to descend with thee ("Tadhkirah"). The revelation also seems to support this interpretation of the words 'enter Paradise.'
Commentary:
Special mention of Paradise in this verse in connection with رجل یسعی i.e. the Promised Messiah, is very significant. When all true believers have been promised Paradise in the Quran, this special mention seems to be superfluous and out of place. The establishment by the Promised Messiah, under a special Divine command, of a special graveyard known as the Bahishti Maqbarah (Heavenly Graveyard) in which are buried righteous believers who endeavour scrupulously to observe all the commandments of the Shari‘ah and regularly contribute at least one-tenth of their earnings towards the fund specially set up for the furtherance of the cause of Islam appears to be the literal and physical fulfilment of the commandment embodied in the words "Enter Paradise." A revelation of the Promised Messiah, viz. انی أنزلت معک الجنة i.e. I have caused the Paradise to descend with thee (Tadhkirah), seems to support this interpretation of the words "enter Paradise."
1067
在这节经文中特别谈到和 رَجُلٌ يَسْعٰى (Rajulun Yas‘a) 有关的乐园, 这是非常有意义的。«古兰经» 中所有真正的信者都已被许约进入天园中, 此处再加以特别的叙述似乎有些多余而不大恰当。在安拉的一个特别命令之下, 主许迈喜合在卡迪安 (قاديان, Qadian) 建立了一个特别的墓地, 称为 بهشتى مقبرة (Bahishti Maqbarah, 天园墓地)。这件事可以是 “进入天园吧!” 这句话所体现的这一律令的具体实现。主许迈喜合有一个启示, 其大意是: اِنِّی اَنْزَلْتُ مَعَكَ الْجَنَّة (Inni Anzaltu Ma‘akal-Jannah) 意思是说, 我已经将天园下降于你。(تَذْكِرَة, Tadhkirah) 这一启示看来也证实 “进入天园” 这句话的解释。
3230
Commentary:
Special mention of Paradise in this verse in connection with رجل یسعی i.e. the Promised Messiah, is very significant. When all true believers have been promised Paradise in the Quran, this special mention seems to be superfluous and out of place. The establishment by the Promised Messiah, under a special Divine command, of a special graveyard known as the Bahishti Maqbarah (Heavenly Graveyard) in which are buried righteous believers who endeavour scrupulously to observe all the commandments of the Shari‘ah and regularly contribute at least one-tenth of their earnings towards the fund specially set up for the furtherance of the cause of Islam appears to be the literal and physical fulfilment of the commandment embodied in the words "Enter Paradise." A revelation of the Promised Messiah, viz. انی أنزلت معک الجنة i.e. I have caused the Paradise to descend with thee (Tadhkirah), seems to support this interpretation of the words "enter Paradise."
2440
Special mention of Paradise in this verse in connection with Rajulun Yas‘a is very significant. When all true believers have been promised Paradise in the Qur’an, this special mention seems to be superfluous and out of place. The establishment by the Promised Messiah, under a special Divine command, of a special graveyard at Qadian known as the Bahishti Maqbarah (Paradise Graveyard) may be the physical fulfilment of the commandment embodied in the words 'Do thou enter Paradise.' There is a revelation of the Promised Messiah to the effect: Inni Anzaltu Ma‘akal-Jannah, i.e. I have caused the Paradise to descend with thee ("Tadhkirah"). The revelation also seems to support this interpretation of the words 'enter Paradise.'
بِمَا غَفَرَ لِى رَبِّى وَجَعَلَنِى مِنَ ٱلْمُكْرَمِينَ
۞ وَمَآ أَنزَلْنَا عَلَىٰ قَوْمِهِۦ مِنۢ بَعْدِهِۦ مِن جُندٍ مِّنَ ٱلسَّمَآءِ وَمَا كُنَّا مُنزِلِينَ
إِن كَانَتْ إِلَّا صَيْحَةً وَٰحِدَةً فَإِذَا هُمْ خَٰمِدُونَ
21:41; 36:50.
The description seems to apply to the falling of shells, incendiary and atom bombs, which come down with a crashing sound. The fire caused by the bombs destroys everything on which they fall and reduces it to rubble, and all life for miles around becomes extinct. Elsewhere, the Qur’an describes this punishment in the words, We shall make all that is thereon a barren soil (18:9).
21:40; 36:50; 67:28.
Important Words:
خامدون (extinct) is the plural of خامد which is active participle from خمد. They say خمدت النار i.e. the fire subsided, its embers remaining unextinguished. خمد المریض means, the sick man fainted or swooned or died. خمدت الحمی means, the vehemence of the fever became allayed (Lane). See also 21:16.
Commentary:
The verse seems to describe the form of heavenly punishment which will overtake wicked people in the time of the Promised Messiah. The description seems to apply to the falling of shells, incendiary and atomic bombs, which come down with a crashing sound. The fire caused by the bombs destroys everything on which they fall and reduces it to rubble, and all life for miles around becomes extinct. Elsewhere the Quran describes this punishment in the words "We shall make all that is thereon a barren soil" (18:9).
a
21:41; 36:50.
1068
这一描写看来可适用于丢下炸弹、燃烧弹和原子弹, 这些东西下来时有一声爆炸。它们落在什么地方所造成的火, 消灭了那里的一切东西并把它们化成碎片, 几英里范围内的一切生命全部被消灭。«古兰经» 在其他经文中用这样的话描绘这种惩罚: “我将把那里的一切变成一片荒芜的土地” (18:9)。
a
21:40; 36:50; 67:28.
3231
Important Words:
خامدون (extinct) is the plural of خامد which is active participle from خمد. They say خمدت النار i.e. the fire subsided, its embers remaining unextinguished. خمد المریض means, the sick man fainted or swooned or died. خمدت الحمی means, the vehemence of the fever became allayed (Lane). See also 21:16.
Commentary:
The verse seems to describe the form of heavenly punishment which will overtake wicked people in the time of the Promised Messiah. The description seems to apply to the falling of shells, incendiary and atomic bombs, which come down with a crashing sound. The fire caused by the bombs destroys everything on which they fall and reduces it to rubble, and all life for miles around becomes extinct. Elsewhere the Quran describes this punishment in the words "We shall make all that is thereon a barren soil" (18:9).
a
21:41; 36:50.
2441
The description seems to apply to the falling of shells, incendiary and atom bombs, which come down with a crashing sound. The fire caused by the bombs destroys everything on which they fall and reduces it to rubble, and all life for miles around becomes extinct. Elsewhere, the Qur’an describes this punishment in the words, We shall make all that is thereon a barren soil (18:9).
يَٰحَسْرَةً عَلَى ٱلْعِبَادِ ۚ مَا يَأْتِيهِم مِّن رَّسُولٍ إِلَّا كَانُوا۟ بِهِۦ يَسْتَهْزِءُونَ
15:12; 43:8.
15:12; 43:8.
The words of this verse are full of pathos. The Al-Mighty Himself seems, as it were, to be full of grief over the rejection and mocking of His Prophets by men. While the Prophets grieved and pined for their peoples, the latter requited their grief with contempt and mockery.
15:12; 43:8.
Commentary:
The words of this verse are full of pathos. The Almighty Himself seems, as it were, to be full of grief over the rejection and mocking of His Prophets by men. While the Prophets grieved and pined for their peoples, the latter requited their grief with contempt and mockery.
While the verse means that every Prophet of God was rejected, mocked and jeered at by his people, it has a special reference to the Promised Messiah, signifying that in his time all Prophets will be rejected i.e. the very idea of Divine revelation will be doubted and denied.
b
15:12; 43:8.
a
15:12; 43:8.
3232
Commentary:
The words of this verse are full of pathos. The Almighty Himself seems, as it were, to be full of grief over the rejection and mocking of His Prophets by men. While the Prophets grieved and pined for their peoples, the latter requited their grief with contempt and mockery.
While the verse means that every Prophet of God was rejected, mocked and jeered at by his people, it has a special reference to the Promised Messiah, signifying that in his time all Prophets will be rejected i.e. the very idea of Divine revelation will be doubted and denied.
b
15:12; 43:8.
2442
The words of this verse are full of pathos. The Al-Mighty Himself seems, as it were, to be full of grief over the rejection and mocking of His Prophets by men. While the Prophets grieved and pined for their peoples, the latter requited their grief with contempt and mockery.
أَلَمْ يَرَوْا۟ كَمْ أَهْلَكْنَا قَبْلَهُم مِّنَ ٱلْقُرُونِ أَنَّهُمْ إِلَيْهِمْ لَا يَرْجِعُونَ
17:18; 19:99; 20:129; 50:37.
21:96; 23:100.
Commentary:
The expression انھم الیھم لایرجعون may mean; (a) those who are destroyed do not come back to those who mock the Prophets; (b) the past generations were destroyed because they did not turn to their Prophets, i.e. did not listen to them.
c
17:18; 19:99; 20:129; 50:37.
d
21:96; 23:100, 101.
b
17:18; 19:99; 20:129; 50:37.
c
21:96; 23:100.
3233
Commentary:
The expression انھم الیھم لایرجعون may mean; (a) those who are destroyed do not come back to those who mock the Prophets; (b) the past generations were destroyed because they did not turn to their Prophets, i.e. did not listen to them.
c
17:18; 19:99; 20:129; 50:37.
d
21:96; 23:100, 101.
2443
The reference seems to be to Divine punishment which will be universal in character.
وَإِن كُلٌّ لَّمَّا جَمِيعٌ لَّدَيْنَا مُحْضَرُونَ
قرآن مجید میں ’’سب‘‘ کے لفظ پر دلالت کرنے کے لئے دو لفظ آئے ہیں‘ مگر اردو میں صرف ایک لفظ کافی ہوتا ہے۔ اس لئے ہم نے ایک کا ترجمہ کر دیا ہے اور دوسرے کو چھوڑ دیا ہے۔
Commentary:
The reference in this verse seems to be to Divine punishment which will be universal in its character. The last Great War seemed to be such a punishment as it had embraced almost the whole of humanity. Who knows what greater punishments are yet in store for humanity? Man has consigned God to oblivion, and therefore shall be made to realize his duty towards his Creator.
1
قرآن مجید میں ’’سب‘‘ کے لفظ پر دلالت کرنے کے لئے دو لفظ آئے ہیں‘ مگر اردو میں صرف ایک لفظ کافی ہوتا ہے۔ اس لئے ہم نے ایک کا ترجمہ کر دیا ہے اور دوسرے کو چھوڑ دیا ہے۔
3234
Commentary:
The reference in this verse seems to be to Divine punishment which will be universal in its character. The last Great War seemed to be such a punishment as it had embraced almost the whole of humanity. Who knows what greater punishments are yet in store for humanity? Man has consigned God to oblivion, and therefore shall be made to realize his duty towards his Creator.