Ruku 385 ع
Section 385 of 556 • 16 Verses
وَمَن نُّعَمِّرْهُ نُنَكِّسْهُ فِى ٱلْخَلْقِ ۖ أَفَلَا يَعْقِلُونَ
16:71.
یعنی بنو اسرائیل نے لمبی عمر پائی ہے اور اب ان کی کمزوری کا زمانہ آچکا ہے۔ کیونکہ قوموں کی مثال بھی افراد کی طرح ہوتی ہے۔
16:71.
Everything that has life is subject to decay and deterioration. This law applies to nations as to individuals. Like individuals, nations also develop, grow and find their full stature, and then fall a victim to decay, decrepitude and death.
16:71.
Important Words:
ننکسه (We revert him) is derived from نکس. They say نکسه i.e. he turned it upside down; نکس الرجل (nukisa) means, the man became weak and powerless. نکسه (nakkasa) means, he reversed or reverted it (Aqrab). See also 20:66.
Commentary:
The verse points to a very important law of nature, viz. that everything that has life is subject to decay and deterioration. The law applies as well to nations as to individuals. Like individuals, nations also develop, grow and find their full stature, and then fall a victim to decay, decrepitude and death. The verse means to say that peoples who had received new life through Divine revelation have now fallen a prey to spiritual decay and decadence. God has, therefore, decreed that another nation, the Arabs, should rise and grow on the ruins of their grandeur and glory. For that purpose He has raised a Messenger among them.
a
16:71.
1
یعنی بنو اسرائیل نے لمبی عمر پائی ہے اور اب ان کی کمزوری کا زمانہ آچکا ہے۔ کیونکہ قوموں کی مثال بھی افراد کی طرح ہوتی ہے۔
a
16:71.
3258
Important Words:
ننکسه (We revert him) is derived from نکس. They say نکسه i.e. he turned it upside down; نکس الرجل (nukisa) means, the man became weak and powerless. نکسه (nakkasa) means, he reversed or reverted it (Aqrab). See also 20:66.
Commentary:
The verse points to a very important law of nature, viz. that everything that has life is subject to decay and deterioration. The law applies as well to nations as to individuals. Like individuals, nations also develop, grow and find their full stature, and then fall a victim to decay, decrepitude and death. The verse means to say that peoples who had received new life through Divine revelation have now fallen a prey to spiritual decay and decadence. God has, therefore, decreed that another nation, the Arabs, should rise and grow on the ruins of their grandeur and glory. For that purpose He has raised a Messenger among them.
a
16:71.
2459
Everything that has life is subject to decay and deterioration. This law applies to nations as to individuals. Like individuals, nations also develop, grow and find their full stature, and then fall a victim to decay, decrepitude and death.
وَمَا عَلَّمْنَٰهُ ٱلشِّعْرَ وَمَا يَنۢبَغِى لَهُۥٓ ۚ إِنْ هُوَ إِلَّا ذِكْرٌ وَقُرْءَانٌ مُّبِينٌ
15:10; 65:11.
15:10; 65:11.
It is inconsistent with the dignity of a Divine Prophet that he should be a poet, because poets are generally given to idle dreaming and making castles in the air. Prophets of God have before them very high and noble ideals and programmes. The verse, however, does not mean that all poetry is bad and that all poets are dreamers, but it does mean that a Divine Prophet is far too dignified and spiritually exalted to be a mere poet.
15:10; 65:11.
Commentary:
The verse purports to say that the fact that God has intended that a nation, the Arabs, who so far had been very low in the scale of humanity should now rise to the heights of power and glory is no idle dream, no poetry. A Prophet of God, a Divine Messenger, who shall lead them to spiritual and material grand-eur, has arisen among them. It is inconsistent with the dignity of this great Prophet to be a poet, because whereas poets are generally given to idle dreaming and making castles in the air, the Prophets of God have before them very high and noble ideals and programmes. The verse, however, does not mean that all poetry is bad and that all poets are dreamers but it does mean that a Divine Prophet is far too dignified and spiritually exalted to be a mere poet. The pronoun ہ in له can also apply to the Quran.
b
15:10; 65:11.
b
15:10; 65:11.
3259
Commentary:
The verse purports to say that the fact that God has intended that a nation, the Arabs, who so far had been very low in the scale of humanity should now rise to the heights of power and glory is no idle dream, no poetry. A Prophet of God, a Divine Messenger, who shall lead them to spiritual and material grand-eur, has arisen among them. It is inconsistent with the dignity of this great Prophet to be a poet, because whereas poets are generally given to idle dreaming and making castles in the air, the Prophets of God have before them very high and noble ideals and programmes. The verse, however, does not mean that all poetry is bad and that all poets are dreamers but it does mean that a Divine Prophet is far too dignified and spiritually exalted to be a mere poet. The pronoun ہ in له can also apply to the Quran.
b
15:10; 65:11.
2460
It is inconsistent with the dignity of a Divine Prophet that he should be a poet, because poets are generally given to idle dreaming and making castles in the air. Prophets of God have before them very high and noble ideals and programmes. The verse, however, does not mean that all poetry is bad and that all poets are dreamers, but it does mean that a Divine Prophet is far too dignified and spiritually exalted to be a mere poet.
لِّيُنذِرَ مَن كَانَ حَيًّا وَيَحِقَّ ٱلْقَوْلُ عَلَى ٱلْكَٰفِرِينَ
The words, 'who are alive,' mean, who are not spiritually dead, i.e. who are capable of receiving and accepting the Divine Message and have the aptitude to respond to the call of truth.
Commentary:
The words "who live" mean, who are not spiritually dead, i.e. who are capable of receiving and accepting the Divine Message and who have the aptitude to respond to the call of truth.
3260
Commentary:
The words "who live" mean, who are not spiritually dead, i.e. who are capable of receiving and accepting the Divine Message and who have the aptitude to respond to the call of truth.
2461
The words, 'who are alive,' mean, who are not spiritually dead, i.e. who are capable of receiving and accepting the Divine Message and have the aptitude to respond to the call of truth.
أَوَلَمْ يَرَوْا۟ أَنَّا خَلَقْنَا لَهُم مِّمَّا عَمِلَتْ أَيْدِينَآ أَنْعَٰمًا فَهُمْ لَهَا مَٰلِكُونَ
The words, 'who are alive,' mean, who are not spiritually dead, i.e. who are capable of receiving and accepting the Divine Message and have the aptitude to respond to the call of truth.
Commentary:
After mentioning the fact that the Holy Prophet has been raised to impart spiritual life to a dead people, the Surah proceeds to give in the present and next few verses the reasons for a new revelation. When God has provided, the verses purport to say, all necessary things to meet man’s physical needs and requirements, it does not stand to reason that He should have neglected to make similar provision for his moral and spiritual needs. These verses refer to some of the things which man needs and uses most in his daily life.
3261
Commentary:
After mentioning the fact that the Holy Prophet has been raised to impart spiritual life to a dead people, the Surah proceeds to give in the present and next few verses the reasons for a new revelation. When God has provided, the verses purport to say, all necessary things to meet man’s physical needs and requirements, it does not stand to reason that He should have neglected to make similar provision for his moral and spiritual needs. These verses refer to some of the things which man needs and uses most in his daily life.
2462
The words, 'who are alive,' mean, who are not spiritually dead, i.e. who are capable of receiving and accepting the Divine Message and have the aptitude to respond to the call of truth.
وَذَلَّلْنَٰهَا لَهُمْ فَمِنْهَا رَكُوبُهُمْ وَمِنْهَا يَأْكُلُونَ
6:143; 16:6; 40:80, 81.
6:143; 16:6; 40:80, 81.
6:143; 16:6; 40:80-81.
a
6:143; 16:6; 40:80, 81.
a
6:143; 16:6; 40:80-81.
a
6:143; 16:6; 40:80, 81.
وَلَهُمْ فِيهَا مَنَٰفِعُ وَمَشَارِبُ ۖ أَفَلَا يَشْكُرُونَ
16:6, 67.
16:6, 67.
16:6, 67.
b
16:6, 67.
b
16:6, 67.
b
16:6, 67.
وَٱتَّخَذُوا۟ مِن دُونِ ٱللَّهِ ءَالِهَةً لَّعَلَّهُمْ يُنصَرُونَ
Commentary:
The verse means to say that in spite of the fact that God has arranged to meet all the physical needs of men and has also sent a Messenger for their moral and spiritual regeneration, the disbelievers have rejected the Divine Message and have turned to false gods of their own imagination, labouring under the misconception that these gods will be of some help to them in their fight against truth. But this is an illusion because, as the next verse says, falsehood must suffer a crushing defeat, and truth must triumph and prevail in the long run.
3262
Commentary:
The verse means to say that in spite of the fact that God has arranged to meet all the physical needs of men and has also sent a Messenger for their moral and spiritual regeneration, the disbelievers have rejected the Divine Message and have turned to false gods of their own imagination, labouring under the misconception that these gods will be of some help to them in their fight against truth. But this is an illusion because, as the next verse says, falsehood must suffer a crushing defeat, and truth must triumph and prevail in the long run.
لَا يَسْتَطِيعُونَ نَصْرَهُمْ وَهُمْ لَهُمْ جُندٌ مُّحْضَرُونَ
7:193.
7:193.
7:193.
c
7:193.
a
7:193.
a
7:193.
فَلَا يَحْزُنكَ قَوْلُهُمْ ۘ إِنَّا نَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ
10:66.
11:6; 16:24; 27:75; 28:70.
Commentary:
The verse purports to say that if disbelievers, out of perversity and waywardness, refuse to listen to the Divine Message, why should the Holy Prophet grieve over their disbelief and rejection of truth, when God knows their open plans and secret designs, and He is quite able to bring these plans to naught.
d
10:66.
e
11:6; 16:24; 27:75; 28:70.
b
10:66.
c
11:6; 16:24; 27:75; 28:70.
3263
Commentary:
The verse purports to say that if disbelievers, out of perversity and waywardness, refuse to listen to the Divine Message, why should the Holy Prophet grieve over their disbelief and rejection of truth, when God knows their open plans and secret designs, and He is quite able to bring these plans to naught.
b
10:66.
c
11:6; 16:24; 27:75; 28:70.
أَوَلَمْ يَرَ ٱلْإِنسَٰنُ أَنَّا خَلَقْنَٰهُ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مُّبِينٌ
18:38; 22:6; 23:14; 35:12; 40:68.
18:38; 22:6; 23:14; 35:12; 40:68.
18:38; 22:6; 23:14; 35:12; 40:68.
Commentary:
Continuing the theme of the preceding verse, the present verse may be taken as saying to the Holy Prophet that he has no cause to grieve over his rejection by disbelievers when they, forgetting their insignificant origin, have the hardihood even to doubt and dispute God’s own Almightiness. This is one meaning of the verse. But this and the next two verses may also constitute an answer to those disbelievers who doubt the possibility of a spiritually dead people rising to a new and vigorous life. Or these verses may point to the inevitability of Resurrection, saying that when God can raise a dead people like the Arabs to new life through the Holy Prophet, He does certainly possess the power to give new life to dead and decayed bones.
f
18:38; 22:6; 23:14; 35:12; 40:68.
d
18:38; 22:6; 23:14; 35:12; 40:68.
3264
Commentary:
Continuing the theme of the preceding verse, the present verse may be taken as saying to the Holy Prophet that he has no cause to grieve over his rejection by disbelievers when they, forgetting their insignificant origin, have the hardihood even to doubt and dispute God’s own Almightiness. This is one meaning of the verse. But this and the next two verses may also constitute an answer to those disbelievers who doubt the possibility of a spiritually dead people rising to a new and vigorous life. Or these verses may point to the inevitability of Resurrection, saying that when God can raise a dead people like the Arabs to new life through the Holy Prophet, He does certainly possess the power to give new life to dead and decayed bones.
d
18:38; 22:6; 23:14; 35:12; 40:68.
وَضَرَبَ لَنَا مَثَلًا وَنَسِىَ خَلْقَهُۥ ۖ قَالَ مَن يُحْىِ ٱلْعِظَٰمَ وَهِىَ رَمِيمٌ
19:67; 23:38; 45:25.
19:67; 23:38; 45:25.
19:67; 23:38; 45:25.
Important Words:
رمیم (decayed) is derived from رم. They say رم العظم i.e. the bone became old and decayed. رم الامر means, he repaired or mended the affair. رمیم means, an old and decayed bone (Aqrab & Lane).
g
19:67; 23:38; 45:25.
a
19:67; 23:38; 45:25.
3265
Important Words:
رمیم (decayed) is derived from رم. They say رم العظم i.e. the bone became old and decayed. رم الامر means, he repaired or mended the affair. رمیم means, an old and decayed bone (Aqrab & Lane).
e
19:67; 23:38; 45:25.
قُلْ يُحْيِيهَا ٱلَّذِىٓ أَنشَأَهَآ أَوَّلَ مَرَّةٍ ۖ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ
17:52; 46:34; 75:41.
17:52; 46:34; 75:41.
17:52; 46:34; 75:41.
h
17:52; 46:34; 75:41.
b
17:52; 46:34; 75:41.
f
17:52; 46:34; 75:41.
ٱلَّذِى جَعَلَ لَكُم مِّنَ ٱلشَّجَرِ ٱلْأَخْضَرِ نَارًا فَإِذَآ أَنتُم مِّنْهُ تُوقِدُونَ
56:72, 73.
56:72, 73.
'Green tree' seems to be the resinous tree whose branches get easily ignited and catch fire when friction is caused by the blowing of the wind, the implication being that just as fire is caused by friction between the branches of a tree, even so does new spiritual life result when spiritually weak people come in contact with a Prophet of God, or a Divine Reformer.
56:72, 73.
Commentary:
The reference in the words "green tree" seems to be to the resinous trees whose branches get easily ignited and catch fire when friction is caused by the blowing of the wind, the implication being that just as fire is caused by friction between the branches of a tree, even so does new spiritual life result when spiritually weak people come in contact with a Prophet of God or a Divine Reformer.
i
56:72, 73.
c
56:72, 73.
3266
Commentary:
The reference in the words "green tree" seems to be to the resinous trees whose branches get easily ignited and catch fire when friction is caused by the blowing of the wind, the implication being that just as fire is caused by friction between the branches of a tree, even so does new spiritual life result when spiritually weak people come in contact with a Prophet of God or a Divine Reformer.
g
56:72, 73.
2463
'Green tree' seems to be the resinous tree whose branches get easily ignited and catch fire when friction is caused by the blowing of the wind, the implication being that just as fire is caused by friction between the branches of a tree, even so does new spiritual life result when spiritually weak people come in contact with a Prophet of God, or a Divine Reformer.
أَوَلَيْسَ ٱلَّذِى خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ بِقَٰدِرٍ عَلَىٰٓ أَن يَخْلُقَ مِثْلَهُم ۚ بَلَىٰ وَهُوَ ٱلْخَلَّٰقُ ٱلْعَلِيمُ
17:100; 46:34; 86:9.
17:100; 46:34; 86:9.
17:100; 46:34; 86:9.
Important Words:
The personal pronoun ھم in مثلھم refers to those people who doubt Resurrection and not to heavens and earth.
a
17:100; 46:34; 86:9.
d
17:100; 46:34; 86:9.
3267
Important Words:
The personal pronoun ھم in مثلھم refers to those people who doubt Resurrection and not to heavens and earth.
h
17:100; 46:34; 86:9.
إِنَّمَآ أَمْرُهُۥٓ إِذَآ أَرَادَ شَيْـًٔا أَن يَقُولَ لَهُۥ كُن فَيَكُونُ
2:118; 3:48; 40:69.
Wherever in the Qur’an the expression, when He intends a thing, He says concerning it, 'Be,' and it comes into being, is used, the reference invariably seems to be to the occurrence of an event of exceptional importance, particularly to the coming into being of a great moral and spiritual revolution through a Divine Reformer. In the verse under comment also the reference is to the great change which was wrought by the Holy Prophet.
2:118; 3:48; 40:69.
Commentary:
Wherever in the Quran the expression "when He intends a thing, He says to it, 'Be' and it comes into being" is used, the reference invariably is to the occurrence of an event of exceptional importance, particularly to the coming into being of a great moral and spiritual revolution through a Divine Reformer. In the verse under comment also the reference is to the great change which was wrought by the Holy Prophet. The Surah deals with the Holy Prophet’s Message and opened with an address to him.
b
2:118; 3:48; 40:69.
1078
«古兰经» 中凡是有 “当他想要一个东西时, 他对它的命令只是说声, ‘有’, 它就有了。” 这些话的地方, 所指的看来总是发生了一件非常重要的事情, 尤其是指经由安拉派遣的一位复兴者而发生的道德和精神上的伟大革命。现在注释的这节经文, 它所指的也是穆圣所造成的伟大变化。
e
2:118; 3:48; 40:69.
3268
Commentary:
Wherever in the Quran the expression "when He intends a thing, He says to it, 'Be' and it comes into being" is used, the reference invariably is to the occurrence of an event of exceptional importance, particularly to the coming into being of a great moral and spiritual revolution through a Divine Reformer. In the verse under comment also the reference is to the great change which was wrought by the Holy Prophet. The Surah deals with the Holy Prophet’s Message and opened with an address to him.
a
2:118; 3:48; 40:69.
2464
Wherever in the Qur’an the expression, when He intends a thing, He says concerning it, 'Be,' and it comes into being, is used, the reference invariably seems to be to the occurrence of an event of exceptional importance, particularly to the coming into being of a great moral and spiritual revolution through a Divine Reformer. In the verse under comment also the reference is to the great change which was wrought by the Holy Prophet.
فَسُبْحَٰنَ ٱلَّذِى بِيَدِهِۦ مَلَكُوتُ كُلِّ شَىْءٍ وَإِلَيْهِ تُرْجَعُونَ
23:89.
23:89.
23:89.
Commentary:
The significance of the verse is that as God Who is the Creator of heavens and earth and in Whose hands lies the kingdom and control of everything, has sent the Holy Prophet. The progress and success of his mission can never be arrested or retarded, nor can God’s plans be thwarted or frustrated.
c
23:89.
a
23:89.
3269
Commentary:
The significance of the verse is that as God Who is the Creator of heavens and earth and in Whose hands lies the kingdom and control of everything, has sent the Holy Prophet. The progress and success of his mission can never be arrested or retarded, nor can God’s plans be thwarted or frustrated.
b
23:89.