Ruku 390 ع
Section 390 of 556 • 44 Verses
وَإِنَّ يُونُسَ لَمِنَ ٱلْمُرْسَلِينَ
21:88; 68:49.
Commentary:
Jonah, the Prophet, has been mentioned at six places in the Quran. In 4:164 and 6:87-88 he has been reckoned among the Prophets of God. In the present verse he has been spoken of as a Divine Messenger and in 21:88 and 68:49, he has been given the descriptive epithets of ذوالنون (Master of the Fish) and صاحب الحوت (Fellow of the Fish). He was an Israelite Prophet and lived in the 9th century in the reign of Jeroboam II or Jehoahaz. See also 6:88.
b
21:88; 68:49.
1097
犹努司是以色列先知, 生活在九世纪耶罗波安二世 (Jeroboam) 即耶和哈兹王朝 (Jehoahaz)。也可见 6:87, 88。
a
21:88; 68:49.
3353
Commentary:
Jonah, the Prophet, has been mentioned at six places in the Quran. In 4:164 and 6:87-88 he has been reckoned among the Prophets of God. In the present verse he has been spoken of as a Divine Messenger and in 21:88 and 68:49, he has been given the descriptive epithets of ذوالنون (Master of the Fish) and صاحب الحوت (Fellow of the Fish). He was an Israelite Prophet and lived in the 9th century in the reign of Jeroboam II or Jehoahaz. See also 6:88.
f
21:88; 68:49.
2505
Jonah was an Israelite Prophet and lived in the 9th century BC in the reign of Jeroboam II or Jehoahaz. See also 6:87, 88.
إِذْ أَبَقَ إِلَى ٱلْفُلْكِ ٱلْمَشْحُونِ
按 «圣经» 中说, 犹努司受安拉之命去尼尼微 (Nineveh) 并 “对它叫喊,” 可是他没有去, 而 “从养主那里” 逃到塔希诗--------Tarshish («约拿书» 1:3)。«古兰经» 不同意 «圣经» 这种说法, 说这是打算非难安拉派遣的一位先知。事实上, 因为他们拒绝安拉派遣的这位先知, 他对他的民族很生气而逃离了他们。
دیکھئے نوٹ سورۂ شعراء آیت نمبر۱۲۰۔
According to the Bible Jonah was commissioned by God to go to Nineveh and 'cry against' it, but instead he fled to Tarshish 'from the presence of the Lord' (Jonah, 1: 3). The Qur’an contradicts this biblical statement as it is calculated to impugn a Divine Prophet. In fact, being angry with his people, because they had rejected the Divine Message, Jonah fled from them.
Commentary:
According to the Bible, Jonah was commissioned by God to go to Nineveh and "cry against" it, but, instead, he fled to Tarshish "from the presence of the Lord" (Jonah 1:3). The Quran contradicts this Biblical statement as it impugns a Divine Prophet, and, according to the Quran, Divine Prophets are sinless and incapable of disobeying God’s command. It is, therefore, not possible that Jonah should have even conceived of fleeing from the presence of the Omnipresent God. In fact, Jonah, being angry with his people, because they had rejected the Divine Message, fled from them, and not from God. See also 21:88. The whole account of Jonah as given in the Quran may be a description of his spiritual ascension and may be taken in a figurative sense and interpreted accordingly.
1098
按 «圣经» 中说, 犹努司受安拉之命去尼尼微 (Nineveh) 并 “对它叫喊,” 可是他没有去, 而 “从养主那里” 逃到塔希诗--------Tarshish («约拿书» 1:3)。«古兰经» 不同意 «圣经» 这种说法, 说这是打算非难安拉派遣的一位先知。事实上, 因为他们拒绝安拉派遣的这位先知, 他对他的民族很生气而逃离了他们。
2
دیکھئے نوٹ سورۂ شعراء آیت نمبر۱۲۰۔
3354
Commentary:
According to the Bible, Jonah was commissioned by God to go to Nineveh and "cry against" it, but, instead, he fled to Tarshish "from the presence of the Lord" (Jonah 1:3). The Quran contradicts this Biblical statement as it impugns a Divine Prophet, and, according to the Quran, Divine Prophets are sinless and incapable of disobeying God’s command. It is, therefore, not possible that Jonah should have even conceived of fleeing from the presence of the Omnipresent God. In fact, Jonah, being angry with his people, because they had rejected the Divine Message, fled from them, and not from God. See also 21:88. The whole account of Jonah as given in the Quran may be a description of his spiritual ascension and may be taken in a figurative sense and interpreted accordingly.
2506
According to the Bible Jonah was commissioned by God to go to Nineveh and 'cry against' it, but instead he fled to Tarshish 'from the presence of the Lord' (Jonah, 1: 3). The Qur’an contradicts this biblical statement as it is calculated to impugn a Divine Prophet. In fact, being angry with his people, because they had rejected the Divine Message, Jonah fled from them.
فَسَاهَمَ فَكَانَ مِنَ ٱلْمُدْحَضِينَ
Important Words:
ساھم (cast lots) is derived from سھم.They say سھمه i.e. he overcame him in the game of shooting arrows. ساھمه means, he shot arrows with him in competition; he cast or drew lots with him. ساھمته فسھمته means, I competed with him in casting lots or in shooting arrows and overcame him therein (Aqrab & Lane).
3355
Important Words:
ساھم (cast lots) is derived from سھم.They say سھمه i.e. he overcame him in the game of shooting arrows. ساھمه means, he shot arrows with him in competition; he cast or drew lots with him. ساھمته فسھمته means, I competed with him in casting lots or in shooting arrows and overcame him therein (Aqrab & Lane).
فَٱلْتَقَمَهُ ٱلْحُوتُ وَهُوَ مُلِيمٌ
فَلَوْلَآ أَنَّهُۥ كَانَ مِنَ ٱلْمُسَبِّحِينَ
لَلَبِثَ فِى بَطْنِهِۦٓ إِلَىٰ يَوْمِ يُبْعَثُونَ
۞ فَنَبَذْنَٰهُ بِٱلْعَرَآءِ وَهُوَ سَقِيمٌ
یعنی مچھلی کے دل میں تحریک کی کہ وہ قے کرکے اس کو میدان میں پھینک دے۔
Important Words:
عراء (bare tract of land) is derived from عری which means, he was or became naked, bare or without clothing. They say عری من العیب i.e. he was or became free from fault, defector blemish. عراء means, a wide or spacious place or tract of land in which nothing is hidden; or the vacant surface of the earth or land or of a wide space of land (Lane).
3
یعنی مچھلی کے دل میں تحریک کی کہ وہ قے کرکے اس کو میدان میں پھینک دے۔
3356
Important Words:
عراء (bare tract of land) is derived from عری which means, he was or became naked, bare or without clothing. They say عری من العیب i.e. he was or became free from fault, defector blemish. عراء means, a wide or spacious place or tract of land in which nothing is hidden; or the vacant surface of the earth or land or of a wide space of land (Lane).
وَأَنۢبَتْنَا عَلَيْهِ شَجَرَةً مِّن يَقْطِينٍ
وَأَرْسَلْنَٰهُ إِلَىٰ مِا۟ئَةِ أَلْفٍ أَوْ يَزِيدُونَ
فَـَٔامَنُوا۟ فَمَتَّعْنَٰهُمْ إِلَىٰ حِينٍ
10:99.
یعنی ایمان لانے والوں کو۔
10:99.
10:99.
Commentary:
In the whole history of religion, no people are known to have benefited so much from the warning of impending Divine punishment as did the people of Jonah. When they were warned that they would be visited with punishment if they did not behave and believe in Jonah and did not mend their ways, they at once repented and believed in Jonah with the result that the threatened punishment was averted. This repentance of Jonah’s people, even though belated, so pleased God that they were not only forgiven but their case is held up in the Quran, as an example for disbelievers of all Prophets of God (10:99).
c
10:99.
4
یعنی ایمان لانے والوں کو۔
a
10:99.
3357
Commentary:
In the whole history of religion, no people are known to have benefited so much from the warning of impending Divine punishment as did the people of Jonah. When they were warned that they would be visited with punishment if they did not behave and believe in Jonah and did not mend their ways, they at once repented and believed in Jonah with the result that the threatened punishment was averted. This repentance of Jonah’s people, even though belated, so pleased God that they were not only forgiven but their case is held up in the Quran, as an example for disbelievers of all Prophets of God (10:99).
a
10:99.
فَٱسْتَفْتِهِمْ أَلِرَبِّكَ ٱلْبَنَاتُ وَلَهُمُ ٱلْبَنُونَ
یعنی کفا رمکہ سے۔
6:101; 16:58; 43:17; 52:40; 53:22.
Commentary:
After giving a brief history of some of the Prophets in the preceding verses, the Surah proceeds in the present verse to deal with a basic principle of all religions—the repudiation and condemnation of idolatry. Among different peoples Shirk(ascribing Divine powers and attributes to beings and things other than God) has taken different forms. Some people worship forces of nature, others idols of stone, and yet others ascribe Divine powers to angels, believing them to be God’s daughters. It is this form of idolatry which was prevalent among the Arabs and in the Holy Prophet’s time and which has been condemned here.
a
6:101; 16:58; 43:17; 52:40; 53:22.
1099
阿拉伯人把安拉的力量归功于天使, 相信她们是安拉的女儿。这节经文谴责的就是这种偶像崇拜。
1
یعنی کفا رمکہ سے۔
b
6:101; 16:58; 43:17; 52:40; 53:22.
3358
Commentary:
After giving a brief history of some of the Prophets in the preceding verses, the Surah proceeds in the present verse to deal with a basic principle of all religions—the repudiation and condemnation of idolatry. Among different peoples Shirk(ascribing Divine powers and attributes to beings and things other than God) has taken different forms. Some people worship forces of nature, others idols of stone, and yet others ascribe Divine powers to angels, believing them to be God’s daughters. It is this form of idolatry which was prevalent among the Arabs and in the Holy Prophet’s time and which has been condemned here.
b
6:101; 16:58; 43:17; 52:40; 53:22.
2506A
The disbelieving Meccans.
2507
The Arabs ascribed Divine powers to angels, believing them to be God’s daughters. It is this form of idolatry that has been condemned here.
أَمْ خَلَقْنَا ٱلْمَلَٰٓئِكَةَ إِنَٰثًا وَهُمْ شَٰهِدُونَ
17:41; 37:151; 43:20.
17:41; 37:151; 43:20.
17:41; 37:151; 43:20; 52:40.
b
17:41; 37:151; 43:20.
a
17:41; 37:151; 43:20; 52:40.
a
17:41; 37:151; 43:20.
أَلَآ إِنَّهُم مِّنْ إِفْكِهِمْ لَيَقُولُونَ
وَلَدَ ٱللَّهُ وَإِنَّهُمْ لَكَٰذِبُونَ
أَصْطَفَى ٱلْبَنَاتِ عَلَى ٱلْبَنِينَ
43:17; 53:22.
پہلی آیت میں تو یہ ذکر تھا۔ کفار یہ قراردیتے ہیں کہ خدا کے بیٹے بھی ہیں اور بیٹیاں بھی ہیں حالانکہ قرآن کریم ان آیتوں سے بھرا ہوا ہے کہ کفار خداتعالیٰ کی بیٹیاں قرار دیتے ہیں۔ یعنی بتوں اور فرشتوں کو خداتعالیٰ کی بیٹیاں قرار دے کر خدا کی طرف منسوب کرتے ہیں۔ لیکن اس آیت میں اس کے الٹ آتا ہے۔ یہ اختلاف نہیں۔ کفار کی کئی اقسام ہیں۔ مسیحی خدا کا بیٹا تجویز کرتے ہیں اور اسی طرح یہودی بھی عُزَیرکو خدا کا بیٹا قرار دیتے ہیں۔ لیکن ہندوستان کے بت پرست اور مکہ کے بت پرست خدا کی بیٹیاں قرار دیتے تھے۔ چونکہ پہلی آیت میں یہ فرمایا تھا کہ بعض کفار خدا کے بیٹے مانتے ہیں۔ اور بعض ک
43:17; 53:22.
43:17; 53:22.
Commentary:
The verse means to say that all Shirk (idolatry), in whatever form it may be practised, is reprehensible, but to believe that God has preferred daughters to sons (a thing which disbelievers would not like for themselves), is nothing but foolish and condemnable.
c
43:17; 53:22.
2
پہلی آیت میں تو یہ ذکر تھا۔ کفار یہ قراردیتے ہیں کہ خدا کے بیٹے بھی ہیں اور بیٹیاں بھی ہیں حالانکہ قرآن کریم ان آیتوں سے بھرا ہوا ہے کہ کفار خداتعالیٰ کی بیٹیاں قرار دیتے ہیں۔ یعنی بتوں اور فرشتوں کو خداتعالیٰ کی بیٹیاں قرار دے کر خدا کی طرف منسوب کرتے ہیں۔ لیکن اس آیت میں اس کے الٹ آتا ہے۔ یہ اختلاف نہیں۔ کفار کی کئی اقسام ہیں۔ مسیحی خدا کا بیٹا تجویز کرتے ہیں اور اسی طرح یہودی بھی عُزَیرکو خدا کا بیٹا قرار دیتے ہیں۔ لیکن ہندوستان کے بت پرست اور مکہ کے بت پرست خدا کی بیٹیاں قرار دیتے تھے۔ چونکہ پہلی آیت میں یہ فرمایا تھا کہ بعض کفار خدا کے بیٹے مانتے ہیں۔ اور بعض ک
b
43:17; 53:22.
3359
Commentary:
The verse means to say that all Shirk (idolatry), in whatever form it may be practised, is reprehensible, but to believe that God has preferred daughters to sons (a thing which disbelievers would not like for themselves), is nothing but foolish and condemnable.
b
43:17; 53:22.
مَا لَكُمْ كَيْفَ تَحْكُمُونَ
أَفَلَا تَذَكَّرُونَ
Commentary:
The verse seems to administer a rebuke to disbelievers in the words, "Cannot you understand this simple fact that the ascription of Divine powers and attributes to weak human beings, to the forces of nature, to inanimate things or even to angels who themselves have been created by God, offends against reason and is an insult to human intelligence?"
3359A
Commentary:
The verse seems to administer a rebuke to disbelievers in the words, "Cannot you understand this simple fact that the ascription of Divine powers and attributes to weak human beings, to the forces of nature, to inanimate things or even to angels who themselves have been created by God, offends against reason and is an insult to human intelligence?"
أَمْ لَكُمْ سُلْطَٰنٌ مُّبِينٌ
52:39.
52:39.
52:39.
d
52:39.
c
52:39.
c
52:39.
فَأْتُوا۟ بِكِتَٰبِكُمْ إِن كُنتُمْ صَٰدِقِينَ
No Divine Book accords the slightest countenance to this most foolish and obnoxious doctrine.
Commentary:
The verse purports to say that apart from human reason and intelligence which repudiate all forms of shirk (idolatry), no Divine Book accords the slightest countenance to this most foolish and obnoxious doctrine; on the contrary all of them refute and contradict it in strong and scathing terms.
3360
Commentary:
The verse purports to say that apart from human reason and intelligence which repudiate all forms of shirk (idolatry), no Divine Book accords the slightest countenance to this most foolish and obnoxious doctrine; on the contrary all of them refute and contradict it in strong and scathing terms.
2508
No Divine Book accords the slightest countenance to this most foolish and obnoxious doctrine.
وَجَعَلُوا۟ بَيْنَهُۥ وَبَيْنَ ٱلْجِنَّةِ نَسَبًا ۚ وَلَقَدْ عَلِمَتِ ٱلْجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ
6:101.
6:101.
6:101.
Commentary:
The verse means to say that morally and intellectually disbelievers have become so degraded that they assert blood-relationship between God and evil spirits. What greater folly and blasphemy could there possibly be?
e
6:101.
a
6:101.
3361
Commentary:
The verse means to say that morally and intellectually disbelievers have become so degraded that they assert blood-relationship between God and evil spirits. What greater folly and blasphemy could there possibly be?
d
6:101.
سُبْحَٰنَ ٱللَّهِ عَمَّا يَصِفُونَ
إِلَّا عِبَادَ ٱللَّهِ ٱلْمُخْلَصِينَ
فَإِنَّكُمْ وَمَا تَعْبُدُونَ
مَآ أَنتُمْ عَلَيْهِ بِفَٰتِنِينَ
恶魔能够引入歧途的是他们同类的人。他们不能控制或影响敬畏安拉的人。
It is people of their own ilk that evil spirits can mislead. They have no control or influence over godly men.
Commentary:
The verse purports to say that it is only people of the evil spirits’ own ilk that such spirits can mislead. They have no control or influence over godly men. "Surely thou shalt have no power over My servants." says the Quran (15:41). The pronoun ہ in علیه (against Him) refers to God.
1100
恶魔能够引入歧途的是他们同类的人。他们不能控制或影响敬畏安拉的人。
3362
Commentary:
The verse purports to say that it is only people of the evil spirits’ own ilk that such spirits can mislead. They have no control or influence over godly men. "Surely thou shalt have no power over My servants." says the Quran (15:41). The pronoun ہ in علیه (against Him) refers to God.
2509
It is people of their own ilk that evil spirits can mislead. They have no control or influence over godly men.
إِلَّا مَنْ هُوَ صَالِ ٱلْجَحِيمِ
وَمَا مِنَّآ إِلَّا لَهُۥ مَقَامٌ مَّعْلُومٌ
The reference may be, as some say, to the angels. According to others it is to the believers.
Commentary:
The words of this and the next two verses may also be taken to have been spoken by righteous men of God, or the reference may specially be to the righteous men mentioned in the beginning of the Surah or, as some say, to the angels.
3363
Commentary:
The words of this and the next two verses may also be taken to have been spoken by righteous men of God, or the reference may specially be to the righteous men mentioned in the beginning of the Surah or, as some say, to the angels.
2510
The reference may be, as some say, to the angels. According to others it is to the believers.
وَإِنَّا لَنَحْنُ ٱلصَّآفُّونَ
یعنی محمد رسول اللہ صلی اللہ علیہ وسلم اور صحابہ کرام جو نماز باجماعت ادا کرتے تھے۔
1
یعنی محمد رسول اللہ صلی اللہ علیہ وسلم اور صحابہ کرام جو نماز باجماعت ادا کرتے تھے۔
وَإِنَّا لَنَحْنُ ٱلْمُسَبِّحُونَ
2:31; 21:21; 41:39.
2:31; 21:21; 41:39.
2:31; 21:21; 41:39.
a
2:31; 21:21; 41:39.
a
2:31; 21:21; 41:39.
a
2:31; 21:21; 41:39.
وَإِن كَانُوا۟ لَيَقُولُونَ
لَوْ أَنَّ عِندَنَا ذِكْرًا مِّنَ ٱلْأَوَّلِينَ
ذِکْرٌ کے معنے قرآن کریم میں رسول کے بھی آئے ہیں۔ چنانچہ اللہ تعالیٰ فرماتا ہے۔ قَدْ اَنْزَلَ اللّٰہُ اِلَیْکُمْ ذِکْرًا رَّسُوْلًا (سورۃ طلاق: ۱۱‘۱۲) یعنی اللہ تعالیٰ نے تمہاری طرف ذکر یعنی رسول بھیجا ہے۔
2
ذِکْرٌ کے معنے قرآن کریم میں رسول کے بھی آئے ہیں۔ چنانچہ اللہ تعالیٰ فرماتا ہے۔ قَدْ اَنْزَلَ اللّٰہُ اِلَیْکُمْ ذِکْرًا رَّسُوْلًا (سورۃ طلاق: ۱۱‘۱۲) یعنی اللہ تعالیٰ نے تمہاری طرف ذکر یعنی رسول بھیجا ہے۔
لَكُنَّا عِبَادَ ٱللَّهِ ٱلْمُخْلَصِينَ
فَكَفَرُوا۟ بِهِۦ ۖ فَسَوْفَ يَعْلَمُونَ
Commentary:
The verse implies a warning to disbelievers that they will soon see the evil consequences of their rejection of truth.
3364
Commentary:
The verse implies a warning to disbelievers that they will soon see the evil consequences of their rejection of truth.
وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا ٱلْمُرْسَلِينَ
Commentary:
See next verse.
3365
Commentary:
See next verse.
إِنَّهُمْ لَهُمُ ٱلْمَنصُورُونَ
40:52; 58:22.
40:52; 58:22.
40:52; 58:22.
Commentary:
In verse 171 above the disbelievers were threatened with punishment if they did not accept the Prophet of God. In the verse under comment they are told that the cause of truth must and does always prevail, as it is an immutable divine law that God’s Messengers never fail in their missions. The history of all religions bears an eloquent testimony to this undeniable fact. Elsewhere the Quran says: "Most surely We help Our Messengers and those who believe, in the present life and on the day when witnesses will stand forth" (40:52).
b
40:52; 58:22.
b
40:52; 58:22.
3365A
Commentary:
In verse 171 above the disbelievers were threatened with punishment if they did not accept the Prophet of God. In the verse under comment they are told that the cause of truth must and does always prevail, as it is an immutable divine law that God’s Messengers never fail in their missions. The history of all religions bears an eloquent testimony to this undeniable fact. Elsewhere the Quran says: "Most surely We help Our Messengers and those who believe, in the present life and on the day when witnesses will stand forth" (40:52).
b
40:52; 58:22.
وَإِنَّ جُندَنَا لَهُمُ ٱلْغَٰلِبُونَ
فَتَوَلَّ عَنْهُمْ حَتَّىٰ حِينٍ
Commentary:
When the truth of a Prophet of God becomes established beyond all doubt and disbelievers are left with no plea or pretext to reject his Message and yet persist in rejecting it, the Prophet is told to leave them alone to be judged by God and treated by Him as He, in His infallible wisdom, may think fit.
3366
Commentary:
When the truth of a Prophet of God becomes established beyond all doubt and disbelievers are left with no plea or pretext to reject his Message and yet persist in rejecting it, the Prophet is told to leave them alone to be judged by God and treated by Him as He, in His infallible wisdom, may think fit.
وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ
Commentary:
The Holy Prophet is here told to wait till Divine decree decides the fate of disbelievers.
3367
Commentary:
The Holy Prophet is here told to wait till Divine decree decides the fate of disbelievers.
أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ
22:48; 27:72; 29:54.
22:48; 27:72; 29:54.
22:48; 27:72-73; 29:54.
c
22:48; 27:72; 29:54.
a
22:48; 27:72-73; 29:54.
a
22:48; 27:72; 29:54.
فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَآءَ صَبَاحُ ٱلْمُنذَرِينَ
这可能指的是麦加攻克的那一天。当一支一万人强的穆斯林军队进入麦加四郊时, 对麦加人来说真是倒霉的一天。那时他们达到了耻辱的顶点, 因为他们一切反对伊斯兰教的诡计都彻底失败, 伊斯兰教光荣地战胜了不信的人。
The reference may be to the day of the Fall of Mecca which was indeed an evil day for the Meccans when a Muslim army ten thousand strong entered its suburbs. Then the cup of their mortification and humiliation became full to the brim, as all their evil designs against Islam had completely failed and it had won a glorious victory over disbelievers.
Important Words:
ساحة (courtyard) means, the court or open area of a house; a part of a house in which there is no building or roof; a wide place among the dwellings of a tribe. The Arabs say عمر الله ساحتک i.e. may God make the courtyard of thy house inhabited with people (Lane).
Commentary:
The reference in the verse seems to be to the Fall of Mecca when a Muslim army of ten thousand strong entered its suburbs. That was indeed an evil day for the Meccans. The cup of their mortification and humiliation had become full to the brim, as all their evil designs against Islam had completely failed and it had won a glorious victory over disbelief.
1101
这可能指的是麦加攻克的那一天。当一支一万人强的穆斯林军队进入麦加四郊时, 对麦加人来说真是倒霉的一天。那时他们达到了耻辱的顶点, 因为他们一切反对伊斯兰教的诡计都彻底失败, 伊斯兰教光荣地战胜了不信的人。
3368
Important Words:
ساحة (courtyard) means, the court or open area of a house; a part of a house in which there is no building or roof; a wide place among the dwellings of a tribe. The Arabs say عمر الله ساحتک i.e. may God make the courtyard of thy house inhabited with people (Lane).
Commentary:
The reference in the verse seems to be to the Fall of Mecca when a Muslim army of ten thousand strong entered its suburbs. That was indeed an evil day for the Meccans. The cup of their mortification and humiliation had become full to the brim, as all their evil designs against Islam had completely failed and it had won a glorious victory over disbelief.
2511
The reference may be to the day of the Fall of Mecca which was indeed an evil day for the Meccans when a Muslim army ten thousand strong entered its suburbs. Then the cup of their mortification and humiliation became full to the brim, as all their evil designs against Islam had completely failed and it had won a glorious victory over disbelievers.
وَتَوَلَّ عَنْهُمْ حَتَّىٰ حِينٍ
Commentary:
The repetition of this and the next verse signifies that Divine punishment is almost at the doors of the disbelievers.
3369
Commentary:
The repetition of this and the next verse signifies that Divine punishment is almost at the doors of the disbelievers.
وَأَبْصِرْ فَسَوْفَ يُبْصِرُونَ
سُبْحَٰنَ رَبِّكَ رَبِّ ٱلْعِزَّةِ عَمَّا يَصِفُونَ
Commentary:
The verse means to say that with the defeat and discomfiture of disbelief the fact has become clearly established that the Great God Who has sent the Holy Prophet is the God of Honour and Power and that His name will now be glorified in the whole of Arabia.
3370
Commentary:
The verse means to say that with the defeat and discomfiture of disbelief the fact has become clearly established that the Great God Who has sent the Holy Prophet is the God of Honour and Power and that His name will now be glorified in the whole of Arabia.
وَسَلَٰمٌ عَلَى ٱلْمُرْسَلِينَ
a
27:60.
1102
这看来指的是穆圣。他本人代表安拉派遣的所有先知和使者。
a
27:60.
3371
Commentary:
The reference in the verse is to the Holy Prophet who represents all Prophets and Messengers of God.
b
27:60.
2512
The reference seems to be to the Holy Prophet who represents in his person all the Prophets and Messengers of God.
وَٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَٰلَمِينَ
1:2; 6:46.
1:2; 6:46.
1:2; 6:46.
b
1:2; 6:46.
b
1:2; 6:46.
c
1:2; 6:46.