Ruku 387 ع
Section 387 of 556 • 53 Verses
۞ ٱحْشُرُوا۟ ٱلَّذِينَ ظَلَمُوا۟ وَأَزْوَٰجَهُمْ وَمَا كَانُوا۟ يَعْبُدُونَ
6:23.
6:23.
6:23; 10:29.
Commentary:
The present and the following several verses describe the condition respectively of believers and disbelievers in this life and the next. With this verse begins a description of the guilty disbelievers and their companions, comrades and associates. They are described as being hauled up and led to their place of punishment. The words "what they used to worship" refer to those leaders of disbelief to whom they gave blind and unquestioning obedience.
e
6:23.
a
6:23; 10:29.
3288
Commentary:
The present and the following several verses describe the condition respectively of believers and disbelievers in this life and the next. With this verse begins a description of the guilty disbelievers and their companions, comrades and associates. They are described as being hauled up and led to their place of punishment. The words "what they used to worship" refer to those leaders of disbelief to whom they gave blind and unquestioning obedience.
e
6:23.
مِن دُونِ ٱللَّهِ فَٱهْدُوهُمْ إِلَىٰ صِرَٰطِ ٱلْجَحِيمِ
6:23.
e
6:23.
وَقِفُوهُمْ ۖ إِنَّهُم مَّسْـُٔولُونَ
Commentary:
Before being actually punished the guilty will be asked to show the cause why they should not be punished, or, if they had anything to say in defence or extenuation of their guilt, to produce it.
3289
Commentary:
Before being actually punished the guilty will be asked to show the cause why they should not be punished, or, if they had anything to say in defence or extenuation of their guilt, to produce it.
مَا لَكُمْ لَا تَنَاصَرُونَ
The realization of utter helplessness of the guilty people to assist each other will be brought home to them.
Commentary:
The realisation of utter helplessness of the guilty people to assist each other will be brought home to them.
3290
Commentary:
The realisation of utter helplessness of the guilty people to assist each other will be brought home to them.
2477
The realization of utter helplessness of the guilty people to assist each other will be brought home to them.
بَلْ هُمُ ٱلْيَوْمَ مُسْتَسْلِمُونَ
The guilty will offer no defence but will only indulge in mutual recrimination as the following verses show.
Commentary:
The verse portrays the complete surrender and submission to Divine judgement of the guilty leaders and also of their beguiled and deceived followers. They will offer no defence but will only indulge in mutual recrimination as the following verses show.
3291
Commentary:
The verse portrays the complete surrender and submission to Divine judgement of the guilty leaders and also of their beguiled and deceived followers. They will offer no defence but will only indulge in mutual recrimination as the following verses show.
2478
The guilty will offer no defence but will only indulge in mutual recrimination as the following verses show.
وَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَآءَلُونَ
34:32.
یہاں لفظ یَّتَسَآءَلُوۡنَ ہے مگر لغت میں لکھا ہے کہ تَسَآءُ ل بمعنے بحث بھی آتا ہے (اقرب)
34:32.
34:32.
a
34:32.
1
یہاں لفظ یَّتَسَآءَلُوۡنَ ہے مگر لغت میں لکھا ہے کہ تَسَآءُ ل بمعنے بحث بھی آتا ہے (اقرب)
b
34:32.
a
34:32.
قَالُوٓا۟ إِنَّكُمْ كُنتُمْ تَأْتُونَنَا عَنِ ٱلْيَمِينِ
يَمِيْن (Yamin, 右边) 可以意指宗教。这节经文的意思可以是, “你披着宗教的外衣在欺骗我们。” 或者, يَمِيْن (Yamin, 右边) 这一单词可以意指能力和力量, 那么, 这节经文的意思可以是 “你用强力对待我们。” 或者, 它的意思可以是, “你到我们这里来发誓说你说的是真话。”
دایاں پہلو مذہب پر دلالت کرتا ہے۔ مطلب یہ کہ مذہب کا اوڑھنا اوڑھ کر ہم کو دھوکہ دیتے تھے۔
'The right side' may signify religion and the verse may mean, 'You masqueraded under the cloak of religion to deceive us.' Or, the word, Yamin, may signify power and force, and the verse may mean, 'You approached us with great power and force.' Or, it may mean, 'You came to us swearing that you were truthful.'
Important Words:
الیمین (the right) is derived from یمن. They say یمن الرجل i.e. he came from the right side of the man. یمین means, right hand or right side; good luck; power. They say فلان عندنا بالیمین i.e. such a one holds a good position with us (Aqrab).
Commentary:
The verse, besides the meaning given in the text, may also mean: "you came to us exerting your power and influence and compelling us to obey and follow you."
The words 'the right side' may also signify religion, and the verse would thus mean, "you masqueraded under the cloak of religion to deceive us."
The pronoun 'they' in the expression "they will say" refers to common disbelievers.
1085
يَمِيْن (Yamin, 右边) 可以意指宗教。这节经文的意思可以是, “你披着宗教的外衣在欺骗我们。” 或者, يَمِيْن (Yamin, 右边) 这一单词可以意指能力和力量, 那么, 这节经文的意思可以是 “你用强力对待我们。” 或者, 它的意思可以是, “你到我们这里来发誓说你说的是真话。”
2
دایاں پہلو مذہب پر دلالت کرتا ہے۔ مطلب یہ کہ مذہب کا اوڑھنا اوڑھ کر ہم کو دھوکہ دیتے تھے۔
3292
Important Words:
الیمین (the right) is derived from یمن. They say یمن الرجل i.e. he came from the right side of the man. یمین means, right hand or right side; good luck; power. They say فلان عندنا بالیمین i.e. such a one holds a good position with us (Aqrab).
Commentary:
The verse, besides the meaning given in the text, may also mean: "you came to us exerting your power and influence and compelling us to obey and follow you."
The words 'the right side' may also signify religion, and the verse would thus mean, "you masqueraded under the cloak of religion to deceive us."
The pronoun 'they' in the expression "they will say" refers to common disbelievers.
2478A
'The right side' may signify religion and the verse may mean, 'You masqueraded under the cloak of religion to deceive us.' Or, the word, Yamin, may signify power and force, and the verse may mean, 'You approached us with great power and force.' Or, it may mean, 'You came to us swearing that you were truthful.'
قَالُوا۟ بَل لَّمْ تَكُونُوا۟ مُؤْمِنِينَ
34:33.
34:33.
b
34:33.
a
34:33.
3293
Commentary:
In this verse the pronoun 'they' in the sentence "they will answer" refers to the leaders of disbelief.
b
34:33.
وَمَا كَانَ لَنَا عَلَيْكُم مِّن سُلْطَٰنٍۭ ۖ بَلْ كُنتُمْ قَوْمًا طَٰغِينَ
14:23; 15:43.
14:23; 15:43.
14:23; 15:43.
c
14:23; 15:43.
b
14:23; 15:43.
c
14:23; 15:43.
فَحَقَّ عَلَيْنَا قَوْلُ رَبِّنَآ ۖ إِنَّا لَذَآئِقُونَ
فَأَغْوَيْنَٰكُمْ إِنَّا كُنَّا غَٰوِينَ
The leaders of disbelief will say to their followers: 'You yourselves chose to follow us, and since we ourselves had gone astray, you could expect nothing better from us.' It was a case of blind leading the blind.
Commentary:
In vv. 30, 31 above the leaders of disbelief had refused to plead guilty to the charge that they had led their followers astray by saying that they had no power or authority over them; in the verse under comment they plead guilty to the charge of misleading them. The seeming contradiction is, in reality, no contradiction. The verse means to say that leaders of disbelief will say to their followers: "You yourselves chose to follow us, and since we ourselves had gone astray, you could expect nothing better from us. It was a case of blind leading the blind."
3294
Commentary:
In vv. 30, 31 above the leaders of disbelief had refused to plead guilty to the charge that they had led their followers astray by saying that they had no power or authority over them; in the verse under comment they plead guilty to the charge of misleading them. The seeming contradiction is, in reality, no contradiction. The verse means to say that leaders of disbelief will say to their followers: "You yourselves chose to follow us, and since we ourselves had gone astray, you could expect nothing better from us. It was a case of blind leading the blind."
2479
The leaders of disbelief will say to their followers: 'You yourselves chose to follow us, and since we ourselves had gone astray, you could expect nothing better from us.' It was a case of blind leading the blind.
فَإِنَّهُمْ يَوْمَئِذٍ فِى ٱلْعَذَابِ مُشْتَرِكُونَ
إِنَّا كَذَٰلِكَ نَفْعَلُ بِٱلْمُجْرِمِينَ
إِنَّهُمْ كَانُوٓا۟ إِذَا قِيلَ لَهُمْ لَآ إِلَٰهَ إِلَّا ٱللَّهُ يَسْتَكْبِرُونَ
وَيَقُولُونَ أَئِنَّا لَتَارِكُوٓا۟ ءَالِهَتِنَا لِشَاعِرٍ مَّجْنُونٍۭ
15:7; 44:15; 68:52.
15:7; 44:15; 68:52.
15:7; 44:15; 68:52.
d
15:7; 44:15; 68:52.
a
15:7; 44:15; 68:52.
a
15:7; 44:15; 68:52.
بَلْ جَآءَ بِٱلْحَقِّ وَصَدَّقَ ٱلْمُرْسَلِينَ
Commentary:
The verse constitutes an effective reply to the charge that the Holy Prophet is a poet or a madman. It purports to say that the Prophet fulfils in his person all the prophecies made by the Israelite Prophets about his advent and the Quran contains all that was imperishable and of permanent value in the former revealed scriptures. How could a madman or poet do all this?
3295
Commentary:
The verse constitutes an effective reply to the charge that the Holy Prophet is a poet or a madman. It purports to say that the Prophet fulfils in his person all the prophecies made by the Israelite Prophets about his advent and the Quran contains all that was imperishable and of permanent value in the former revealed scriptures. How could a madman or poet do all this?
إِنَّكُمْ لَذَآئِقُوا۟ ٱلْعَذَابِ ٱلْأَلِيمِ
Commentary:
The verse embodies another argument that the Holy Prophet is not a madman or a poet but a true Messenger of God. It warns disbelievers that they are going to be punished for rejecting his Message, but the rejection of the ravings of a maniac or the meaningless vapourings of a poet can cause no harm to anybody.
3296
Commentary:
The verse embodies another argument that the Holy Prophet is not a madman or a poet but a true Messenger of God. It warns disbelievers that they are going to be punished for rejecting his Message, but the rejection of the ravings of a maniac or the meaningless vapourings of a poet can cause no harm to anybody.
وَمَا تُجْزَوْنَ إِلَّا مَا كُنتُمْ تَعْمَلُونَ
36:55; 45:29.
36:55; 45:29.
36:55; 45:29.
a
36:55; 45:29.
b
36:55; 45:29.
b
36:55; 45:29.
إِلَّا عِبَادَ ٱللَّهِ ٱلْمُخْلَصِينَ
Commentary:
From this verse begins a description of the rewards of Paradise that the believers will receive in the next life and also the great Divine boons and blessings that were bestowed upon the righteous Companions of the Holy Prophet in this very life.
3297
Commentary:
From this verse begins a description of the rewards of Paradise that the believers will receive in the next life and also the great Divine boons and blessings that were bestowed upon the righteous Companions of the Holy Prophet in this very life.
أُو۟لَٰٓئِكَ لَهُمْ رِزْقٌ مَّعْلُومٌ
یعنی جس رزق کی مختلف جگہ پر قرآن مجید میں خبر دی گئی ہے۔
The words, 'a known provision,' signify that Muslims knew beforehand that they would receive Divine favours mentioned in the following verses.
Commentary:
The words رزق معلوم (a known provision) signify that the Muslims knew beforehand that they would receive Divine favours mentioned in the following verses since they were repeatedly promised those blessings.
1
یعنی جس رزق کی مختلف جگہ پر قرآن مجید میں خبر دی گئی ہے۔
3298
Commentary:
The words رزق معلوم (a known provision) signify that the Muslims knew beforehand that they would receive Divine favours mentioned in the following verses since they were repeatedly promised those blessings.
2480
The words, 'a known provision,' signify that Muslims knew beforehand that they would receive Divine favours mentioned in the following verses.
فَوَٰكِهُ ۖ وَهُم مُّكْرَمُونَ
یعنی ان کے اعمال کی جزا۔ کیونکہ پھل عمل کی جزا کو کہتے ہیں۔
b
52:23; 55:53; 56:21.
c
44:53; 68:35; 78:32.
2
یعنی ان کے اعمال کی جزا۔ کیونکہ پھل عمل کی جزا کو کہتے ہیں۔
a
52:23; 55:53; 56:21.
3299
Commentary:
The word "fruits" signifies that the blessings mentioned in the following verses will be the fruit of right beliefs and good actions of the believers.
c
52:23; 55:53; 56:21.
2481
The blessings which the believers would get would be the fruit of right beliefs and good deeds of the believers.
فِى جَنَّٰتِ ٱلنَّعِيمِ
44:53; 68:35; 78:32.
44:53; 68:35; 78:33.
b
52:23; 55:53; 56:21.
c
44:53; 68:35; 78:32.
b
44:53; 68:35; 78:33.
d
44:53; 68:35; 78:32.
عَلَىٰ سُرُرٍ مُّتَقَٰبِلِينَ
56:16, 17.
یعنی ایک مسلمان دوسرے کا دشمن نہ ہوگا یعنی اس کی طرف منہ کرے گا۔ اس سے منہ نہیں پھیرے گا۔
56:16, 17.
56:16-17.
Important Words:
سرر (thrones) or أسرة is the plural of سریر which is derived from سر. They say سرہ i.e. he or it made him happy. سریر means, a couch-frame; a bed-stead; a raised couch; a throne. It also signifies a bier; dominion, authority, sovereignty; comfort or affluence. The Arabs say زال عن سریرہ i.e. he ceased to enjoy authority, power or comfort or affluence (Lane & Aqrab).
d
56:16, 17.
3
یعنی ایک مسلمان دوسرے کا دشمن نہ ہوگا یعنی اس کی طرف منہ کرے گا۔ اس سے منہ نہیں پھیرے گا۔
c
56:16-17.
3300
Important Words:
سرر (thrones) or أسرة is the plural of سریر which is derived from سر. They say سرہ i.e. he or it made him happy. سریر means, a couch-frame; a bed-stead; a raised couch; a throne. It also signifies a bier; dominion, authority, sovereignty; comfort or affluence. The Arabs say زال عن سریرہ i.e. he ceased to enjoy authority, power or comfort or affluence (Lane & Aqrab).
a
56:16, 17.
يُطَافُ عَلَيْهِم بِكَأْسٍ مِّن مَّعِينٍۭ
56:18, 19.
56:18, 19.
56:19.
Important Words:
کأس (cup) of which the plural is کؤوس and کأسات means, a drinking cup containing wine or a cup full of wine or wine itself. They say سقاہ کأسا من الذل i.e. he gave him to drink a cup of abasement i.e. he abased him (Lane).
e
56:18, 19.
d
56:19.
3300A
Important Words:
کأس (cup) of which the plural is کؤوس and کأسات means, a drinking cup containing wine or a cup full of wine or wine itself. They say سقاہ کأسا من الذل i.e. he gave him to drink a cup of abasement i.e. he abased him (Lane).
b
56:18, 19.
بَيْضَآءَ لَذَّةٍ لِّلشَّٰرِبِينَ
لَا فِيهَا غَوْلٌ وَلَا هُمْ عَنْهَا يُنزَفُونَ
56:20.
56:20.
56:20.
Important Words:
غول (intoxication) is derived from غال. They say غاله i.e. he or it destroyed him; or it seized him or took him away unawares. اغتاله الخمرmeans, the wine deprived him of his reason. غولmeans, far extent of a desert; the evil result of headache; headache or intoxication; deprivation of intellectual faculties (Lane & Aqrab).
f
56:20.
a
56:20.
3301
Important Words:
غول (intoxication) is derived from غال. They say غاله i.e. he or it destroyed him; or it seized him or took him away unawares. اغتاله الخمرmeans, the wine deprived him of his reason. غولmeans, far extent of a desert; the evil result of headache; headache or intoxication; deprivation of intellectual faculties (Lane & Aqrab).
c
56:20.
وَعِندَهُمْ قَٰصِرَٰتُ ٱلطَّرْفِ عِينٌ
55:57.
55:57.
‘In (women having large beautiful eyes) is the plural of ‘Aina’ which means, a woman having large beautiful eyes. The word also means a good or beautiful word or saying. Ardun ‘Aina’u means, green or black earth (Lane). History bears testimony to the fact that Muslims were endowed with all the blessings mentioned in the foregoing verses. They had gardens of bliss; they sat on thrones and enjoyed power and dominion; they had all the innocent pleasures of life; they had beautiful chaste women as their spouses and, over and above all this, 'God was well-pleased with them and they were well- pleased with Him' (58:23). This was their greatest achievement.
55:57.
Important Words:
عین (women having large beautiful eyes) is the plural of عیناء which means, a woman having large beautiful eyes. It also means a good or beautiful word or saying. ارض عیناء means, green or black earth (Lane & Aqrab).
g
55:57.
b
55:57.
3302
Important Words:
عین (women having large beautiful eyes) is the plural of عیناء which means, a woman having large beautiful eyes. It also means a good or beautiful word or saying. ارض عیناء means, green or black earth (Lane & Aqrab).
d
55:57.
2482
‘In (women having large beautiful eyes) is the plural of ‘Aina’ which means, a woman having large beautiful eyes. The word also means a good or beautiful word or saying. Ardun ‘Aina’u means, green or black earth (Lane). History bears testimony to the fact that Muslims were endowed with all the blessings mentioned in the foregoing verses. They had gardens of bliss; they sat on thrones and enjoyed power and dominion; they had all the innocent pleasures of life; they had beautiful chaste women as their spouses and, over and above all this, 'God was well-pleased with them and they were well- pleased with Him' (58:23). This was their greatest achievement.
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
55:59.
عرب لوگ سب سے زیادہ خوبصورت رنگ شتر مرغ کے انڈے کا سمجھتے ہیں۔ ڈھکے ہوئے ہونے سے یہ مراد ہے کہ اس پر کوئی میل نہ ہوگی۔ عربی محاورہ کے مطابق یہ رنگ کی انتہائی تعریف ہے۔
55:59.
55:59.
Commentary:
History bears testimony to the fact that Muslims were endowed with all the blessings mentioned in the foregoing verses. They had gardens of bliss; they sat on thrones and enjoyed power and dominion; they had all the innocent pleasures of life; they had beautiful chaste women as their spouses and, over and above all this, "God was well pleased with them and they were well pleased with Him" (58:23). This was their greatest achievement.
h
55:59.
1
عرب لوگ سب سے زیادہ خوبصورت رنگ شتر مرغ کے انڈے کا سمجھتے ہیں۔ ڈھکے ہوئے ہونے سے یہ مراد ہے کہ اس پر کوئی میل نہ ہوگی۔ عربی محاورہ کے مطابق یہ رنگ کی انتہائی تعریف ہے۔
c
55:59.
3303
Commentary:
History bears testimony to the fact that Muslims were endowed with all the blessings mentioned in the foregoing verses. They had gardens of bliss; they sat on thrones and enjoyed power and dominion; they had all the innocent pleasures of life; they had beautiful chaste women as their spouses and, over and above all this, "God was well pleased with them and they were well pleased with Him" (58:23). This was their greatest achievement.
e
55:59.
فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَآءَلُونَ
قَالَ قَآئِلٌ مِّنْهُمْ إِنِّى كَانَ لِى قَرِينٌ
Commentary:
From this verse begins the description of the state of mind of a dweller of Paradise—a true believer—after he has seen an erstwhile companion of his burning in the fire of Hell. The following verses also describe the conditions of the believers and the disbelievers after they meet their destiny.
3304
Commentary:
From this verse begins the description of the state of mind of a dweller of Paradise—a true believer—after he has seen an erstwhile companion of his burning in the fire of Hell. The following verses also describe the conditions of the believers and the disbelievers after they meet their destiny.
يَقُولُ أَءِنَّكَ لَمِنَ ٱلْمُصَدِّقِينَ
Commentary:
The verse shows that the disbeliever in Hell used to scoff and jeer at his companion in the present life for having been a believer.
3305
Commentary:
The verse shows that the disbeliever in Hell used to scoff and jeer at his companion in the present life for having been a believer.
أَءِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَٰمًا أَءِنَّا لَمَدِينُونَ
13:6; 50:4; 56:48.
13:6; 50:4; 56:48.
a
13:6; 50:4; 56:48.
a
13:6; 27:68; 50:4; 56:48.
3306
Commentary:
The disbeliever used to mock at the idea that there was a life after death and that man after having been reduced to dust and ashes would ever come to life again.
a
13:6; 50:4; 56:48.
قَالَ هَلْ أَنتُم مُّطَّلِعُونَ
The speaker is the inmate of Paradise referred to in v. 52. He will ask other inmates of Paradise if they would like to have a look at his former disbelieving companion.
Commentary:
The subject of the verb قال (will ask) is the inmate of Paradise referred to in v. 52 above. He will ask other inmates of Paradise if they would like to have a look at his former disbelieving companion.
3307
Commentary:
The subject of the verb قال (will ask) is the inmate of Paradise referred to in v. 52 above. He will ask other inmates of Paradise if they would like to have a look at his former disbelieving companion.
2483
The speaker is the inmate of Paradise referred to in v. 52. He will ask other inmates of Paradise if they would like to have a look at his former disbelieving companion.
فَٱطَّلَعَ فَرَءَاهُ فِى سَوَآءِ ٱلْجَحِيمِ
Important Words:
جحیم (Fire) is derived from جحم. They say جحمت النار i.e. the fire burned; burned brightly or fiercely. جحم العین means, he opened the eyes. جحیم therefore means, a fire burning or blazing or flaming vehemently; a vehemently hot place; any great fire in a pit (Lane & Aqrab).
3308
Important Words:
جحیم (Fire) is derived from جحم. They say جحمت النار i.e. the fire burned; burned brightly or fiercely. جحم العین means, he opened the eyes. جحیم therefore means, a fire burning or blazing or flaming vehemently; a vehemently hot place; any great fire in a pit (Lane & Aqrab).
قَالَ تَٱللَّهِ إِن كِدتَّ لَتُرْدِينِ
وَلَوْلَا نِعْمَةُ رَبِّى لَكُنتُ مِنَ ٱلْمُحْضَرِينَ
أَفَمَا نَحْنُ بِمَيِّتِينَ
23:38; 44:36.
ناقل: بامحاورہ اُردو ترجمے کے لئے اگلی آیت کے ساتھ ترجمہ ملایا گیا ہے۔
یعنی جسمانی موت کے بعد کوئی ایسا عذاب نہیں جسے دائمی موت قرار دیا جائے۔ مومن تو جنت میں ہوگا جو دائمی حیات ہے۔ مگر یہ قول طنز کے طور پر ہے جو مومن کافر سے کہے گا۔
Commentary:
The believer in Paradise is here mentioned as referring to the great destiny of man—his eternal life. He says that man will not suffer death after his departure from this world. His spiritual journey to Eternity will know no end or retreat. It will be one continuous and eternal progress. This same subject has also been dealt with in 44:57 where it is stated: "they will not taste death therein, other than the first death. And He will save them from the punishment of the blazing fire." The verse under comment may also mean that the believer in Paradise will say to his disbelieving companion in Hell that the latter must have now realized that he was wrong in believing that after having been reduced to dust and bones, man will not be given a new life. He will repeat the words of his companion in the previous life who used to say that there would be no prolonged punishment after death.
b
23:38; 44:36.
1
ناقل: بامحاورہ اُردو ترجمے کے لئے اگلی آیت کے ساتھ ترجمہ ملایا گیا ہے۔
2
یعنی جسمانی موت کے بعد کوئی ایسا عذاب نہیں جسے دائمی موت قرار دیا جائے۔ مومن تو جنت میں ہوگا جو دائمی حیات ہے۔ مگر یہ قول طنز کے طور پر ہے جو مومن کافر سے کہے گا۔
3309
Commentary:
The believer in Paradise is here mentioned as referring to the great destiny of man—his eternal life. He says that man will not suffer death after his departure from this world. His spiritual journey to Eternity will know no end or retreat. It will be one continuous and eternal progress. This same subject has also been dealt with in 44:57 where it is stated: "they will not taste death therein, other than the first death. And He will save them from the punishment of the blazing fire." The verse under comment may also mean that the believer in Paradise will say to his disbelieving companion in Hell that the latter must have now realized that he was wrong in believing that after having been reduced to dust and bones, man will not be given a new life. He will repeat the words of his companion in the previous life who used to say that there would be no prolonged punishment after death.
إِلَّا مَوْتَتَنَا ٱلْأُولَىٰ وَمَا نَحْنُ بِمُعَذَّبِينَ
23:38; 44:36.
ناقل: بامحاورہ اُردو ترجمے کے لئے پچھلی آیت کے ساتھ ترجمہ ملایا گیا ہے۔
یعنی جسمانی موت کے بعد کوئی ایسا عذاب نہیں جسے دائمی موت قرار دیا جائے۔ مومن تو جنت میں ہوگا جو دائمی حیات ہے۔ مگر یہ قول طنز کے طور پر ہے جو مومن کافر سے کہے گا۔
23:38; 44:36.
The believer in Paradise is here mentioned as referring to the great destiny of man—his eternal life. He says that man will not suffer death after his departure from this world. His spiritual journey to Eternity will know no end or retreat.
23:38; 44:36.
b
23:38; 44:36.
1
ناقل: بامحاورہ اُردو ترجمے کے لئے پچھلی آیت کے ساتھ ترجمہ ملایا گیا ہے۔
2
یعنی جسمانی موت کے بعد کوئی ایسا عذاب نہیں جسے دائمی موت قرار دیا جائے۔ مومن تو جنت میں ہوگا جو دائمی حیات ہے۔ مگر یہ قول طنز کے طور پر ہے جو مومن کافر سے کہے گا۔
a
23:38; 44:36.
b
23:38; 44:36.
2484
The believer in Paradise is here mentioned as referring to the great destiny of man—his eternal life. He says that man will not suffer death after his departure from this world. His spiritual journey to Eternity will know no end or retreat.
إِنَّ هَٰذَا لَهُوَ ٱلْفَوْزُ ٱلْعَظِيمُ
c
44:58; 61:13.
1086
人类最大的成就、以及达到他们最高的命运, 是享有永恒的生命以及在精神上不断地作出永久的进步。
b
44:58; 61:13.
3310
Commentary:
The verse means to say that man’s greatest achievement and the fulfilment of his highest destiny lies in enjoying eternal life and making incessant and everlasting spiritual progress.
c
44:58; 61:13.
2485
Man’s greatest achievement and the fulfilment of his highest destiny lies in enjoying eternal life and making incessant and everlasting spiritual progress.
لِمِثْلِ هَٰذَا فَلْيَعْمَلِ ٱلْعَٰمِلُونَ
Commentary:
The words of this and the preceding verse may also be taken as having been spoken by God Himself.
3311
Commentary:
The words of this and the preceding verse may also be taken as having been spoken by God Himself.
أَذَٰلِكَ خَيْرٌ نُّزُلًا أَمْ شَجَرَةُ ٱلزَّقُّومِ
44:44; 56:53.
Zaqqum denotes the tree of disbelief. The Qur’an has compared true belief to a good tree which brings forth its fruit at all times (14:25, 26) and disbelief to an evil tree—Zaqqum (14:27). Taking it in the sense of deadly food, the verse would mean that eating of the fruit of the accursed tree of disbelief brings about spiritual death.
44:44; 56:53.
Important Words:
زقوم (Zaqqum) is derived from زقم. They say زقمه i.e. he swallowed it and devoured it. زقم اللبن means, he drank much milk. زقوم is a dust-coloured tree which has a pungent odour and is bitter and has stinking leaves. The word also means, any deadly food; the food of the people of Hell (Lane & Aqrab).
Commentary:
Zaqqum in the verse under comment denotes the tree of disbelief. The Quran has compared true belief to a good tree which brings forth its fruit at all times (14:25-26) and disbelief to an evil tree—Zaqqum. Taking it in the sense of deadly food, the verse would mean that the fruit of the accursed tree of disbelief is deadly and its eating brings about spiritual death. The word has been used in the same sense and in the same context at two other places in the Quran, viz. 44:44, 45, 46 & 56:53, 54, 55.
d
44:44; 56:53.
1087
زَقُّوْم (Zaqqum) 意指不信的树。«古兰经» 把真实的信仰比作永远结着果实的一棵好树 (14:25-26), 而把不信比作一棵坏树 (14:27)。如果把这个单词的意义理解为致命的食物, 那么, 这节经文将意味着, 吃了这棵被诅咒的不信的树的果子就会使精神死亡。
c
44:44; 56:53.
3312
Important Words:
زقوم (Zaqqum) is derived from زقم. They say زقمه i.e. he swallowed it and devoured it. زقم اللبن means, he drank much milk. زقوم is a dust-coloured tree which has a pungent odour and is bitter and has stinking leaves. The word also means, any deadly food; the food of the people of Hell (Lane & Aqrab).
Commentary:
Zaqqum in the verse under comment denotes the tree of disbelief. The Quran has compared true belief to a good tree which brings forth its fruit at all times (14:25-26) and disbelief to an evil tree—Zaqqum. Taking it in the sense of deadly food, the verse would mean that the fruit of the accursed tree of disbelief is deadly and its eating brings about spiritual death. The word has been used in the same sense and in the same context at two other places in the Quran, viz. 44:44, 45, 46 & 56:53, 54, 55.
a
44:44; 56:53.
2486
Zaqqum denotes the tree of disbelief. The Qur’an has compared true belief to a good tree which brings forth its fruit at all times (14:25, 26) and disbelief to an evil tree—Zaqqum (14:27). Taking it in the sense of deadly food, the verse would mean that eating of the fruit of the accursed tree of disbelief brings about spiritual death.
إِنَّا جَعَلْنَٰهَا فِتْنَةً لِّلظَّٰلِمِينَ
这棵不信的坏树始终是人们不幸的巨大根源。
The evil tree of disbelief has always proved a great source of mischief for men.
Commentary:
The verse means to say that the evil tree of disbelief has always proved a great source of mischief for men.
1088
这棵不信的坏树始终是人们不幸的巨大根源。
3313
Commentary:
The verse means to say that the evil tree of disbelief has always proved a great source of mischief for men.
2487
The evil tree of disbelief has always proved a great source of mischief for men.
إِنَّهَا شَجَرَةٌ تَخْرُجُ فِىٓ أَصْلِ ٱلْجَحِيمِ
吃了这棵不信的树的果实, 把人们带到火狱底下。
Eating of the tree of disbelief takes men to the bottom of Hell.
Commentary:
The implication of the verse seems to be that eating of the tree of disbelief leads men to the bottom of Hell.
1089
吃了这棵不信的树的果实, 把人们带到火狱底下。
3314
Commentary:
The implication of the verse seems to be that eating of the tree of disbelief leads men to the bottom of Hell.
2488
Eating of the tree of disbelief takes men to the bottom of Hell.
طَلْعُهَا كَأَنَّهُۥ رُءُوسُ ٱلشَّيَٰطِينِ
Commentary:
The metaphorical description of Zaqqum continues in the present verse.
3315
Commentary:
The metaphorical description of Zaqqum continues in the present verse.
فَإِنَّهُمْ لَءَاكِلُونَ مِنْهَا فَمَالِـُٔونَ مِنْهَا ٱلْبُطُونَ
56:54.
56:54.
56:54.
a
56:54.
a
56:54.
b
56:54.
ثُمَّ إِنَّ لَهُمْ عَلَيْهَا لَشَوْبًا مِّنْ حَمِيمٍ
Important Words:
شوبا (mixture) is derived from شاب. They say شاب الشیء i.e. he mixed the thing with water; he adulterated it. شاب الرجل means, he deceived the man and defrauded him, he acted treacher-ously; he deceived in buying or selling. شوب means, anything mixed, mixture; a medley; heat; honey; a piece of dough (Aqrab & Lane).
3316
Important Words:
شوبا (mixture) is derived from شاب. They say شاب الشیء i.e. he mixed the thing with water; he adulterated it. شاب الرجل means, he deceived the man and defrauded him, he acted treacher-ously; he deceived in buying or selling. شوب means, anything mixed, mixture; a medley; heat; honey; a piece of dough (Aqrab & Lane).
ثُمَّ إِنَّ مَرْجِعَهُمْ لَإِلَى ٱلْجَحِيمِ
إِنَّهُمْ أَلْفَوْا۟ ءَابَآءَهُمْ ضَآلِّينَ
7:174.
7:174.
7:174.
b
7:174.
b
7:174.
c
7:174.
فَهُمْ عَلَىٰٓ ءَاثَٰرِهِمْ يُهْرَعُونَ
43:24.
Men are generally slaves to old usages, traditions and customs. Time-worn ideas and prejudices die hard. Perhaps the greatest obstacle in the way of acceptance of truth by the people, as repeatedly mentioned in the Qur’an, is their strong disinclination to accept new ideas.
43:24.
Important Words:
For یھرعون (hurried on) see 11:79.
Commentary:
Men are generally slaves to old usages, traditions and customs. Time-worn ideas and prejudices die hard. Perhaps the greatest obstacle in the way of acceptance of truth by the people, as repeatedly mentioned in the Quran, is their strong disinclination to accept new ideas. Man is by nature slow to change. This seems to be the significance of this verse.
c
43:24.
1090
人们一般受到惯例、传统和风俗习惯的束缚。陈旧的观念和偏见冥顽不化。正如 «古兰经» 中反复叙述的那样, 人们接受真理的最大障碍, 也许是他们非常不愿意接受的新观念。
a
43:24.
3317
Important Words:
For یھرعون (hurried on) see 11:79.
Commentary:
Men are generally slaves to old usages, traditions and customs. Time-worn ideas and prejudices die hard. Perhaps the greatest obstacle in the way of acceptance of truth by the people, as repeatedly mentioned in the Quran, is their strong disinclination to accept new ideas. Man is by nature slow to change. This seems to be the significance of this verse.
d
43:24.
2489
Men are generally slaves to old usages, traditions and customs. Time-worn ideas and prejudices die hard. Perhaps the greatest obstacle in the way of acceptance of truth by the people, as repeatedly mentioned in the Qur’an, is their strong disinclination to accept new ideas.
وَلَقَدْ ضَلَّ قَبْلَهُمْ أَكْثَرُ ٱلْأَوَّلِينَ
وَلَقَدْ أَرْسَلْنَا فِيهِم مُّنذِرِينَ
فَٱنظُرْ كَيْفَ كَانَ عَٰقِبَةُ ٱلْمُنذَرِينَ
Commentary:
The lesson is writ large on the face of history that God’s Messengers appeared among all peoples, that the Divine Message was invariably received with ridicule and mockery, and that the rejecters of truth were always punished. It is to this supreme lesson of history that the attention of disbelievers is repeatedly drawn in the words of the Quran, "Behold, how evil was the end of those who were warned." Yet such is the tragedy of human affairs that disbelievers do not benefit from looking at the fate of their disbelieving predecessors.
3318
Commentary:
The lesson is writ large on the face of history that God’s Messengers appeared among all peoples, that the Divine Message was invariably received with ridicule and mockery, and that the rejecters of truth were always punished. It is to this supreme lesson of history that the attention of disbelievers is repeatedly drawn in the words of the Quran, "Behold, how evil was the end of those who were warned." Yet such is the tragedy of human affairs that disbelievers do not benefit from looking at the fate of their disbelieving predecessors.
إِلَّا عِبَادَ ٱللَّهِ ٱلْمُخْلَصِينَ