Ruku 393 ع
Section 393 of 556 • 14 Verses
وَمَا خَلَقْنَا ٱلسَّمَآءَ وَٱلْأَرْضَ وَمَا بَيْنَهُمَا بَٰطِلًا ۚ ذَٰلِكَ ظَنُّ ٱلَّذِينَ كَفَرُوا۟ ۚ فَوَيْلٌ لِّلَّذِينَ كَفَرُوا۟ مِنَ ٱلنَّارِ
21:17; 44:39.
14:3; 19:38; 51:61.
Commentary:
With this verse the Surah reverts to its original theme dealt with in the opening verses. It purports to say that the heavens and the earth and all that is between them have not been created in vain. They serve a mighty purpose and point to the existence of an Infallible mind, an Almighty Being Who has created them. Divine Prophets come into the world to call men to their Creator and when they come, those to whom they address their Message become divided into two groups—believers and disbelievers.
a
21:17; 44:39.
b
14:3; 19:38; 51:61.
a
21:17; 44:39.
b
14:3; 19:38; 51:61.
3398
Commentary:
With this verse the Surah reverts to its original theme dealt with in the opening verses. It purports to say that the heavens and the earth and all that is between them have not been created in vain. They serve a mighty purpose and point to the existence of an Infallible mind, an Almighty Being Who has created them. Divine Prophets come into the world to call men to their Creator and when they come, those to whom they address their Message become divided into two groups—believers and disbelievers.
a
21:17; 44:39.
b
14:3; 19:38; 51:61.
أَمْ نَجْعَلُ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ كَٱلْمُفْسِدِينَ فِى ٱلْأَرْضِ أَمْ نَجْعَلُ ٱلْمُتَّقِينَ كَٱلْفُجَّارِ
68:36.
68:36.
68:36.
Commentary:
It is to the two parties of believers and disbelievers implied in the preceding verse that the present verse refers and then proceeds to say that there lies a world of difference between them.
c
68:36.
c
68:36.
3399
Commentary:
It is to the two parties of believers and disbelievers implied in the preceding verse that the present verse refers and then proceeds to say that there lies a world of difference between them.
a
68:36.
كِتَٰبٌ أَنزَلْنَٰهُ إِلَيْكَ مُبَٰرَكٌ لِّيَدَّبَّرُوٓا۟ ءَايَٰتِهِۦ وَلِيَتَذَكَّرَ أُو۟لُوا۟ ٱلْأَلْبَٰبِ
6:93; 21:51.
The Qur’an contains the basic and universal principles of all religions and their permanent and imperishable teachings along with much more that is indispensable for the growing needs and requirements of man. This is the meaning of the word Mubarak.
6:93; 21:51.
Commentary:
The verse means to say that this Book—the Quran—which contains the basic and universal principles of all religions and their permanent and imperishable teachings and contains much more that is indispensable for the growing needs and requirements of man, has been revealed to the Holy Prophet by God.
d
6:93; 21:51.
1109
«古兰经» 具有一切宗教以及它们永存不灭的教义所含的基本和普通的教理, 以及多得多的为满足人类日益增长的需求所不可或缺的教义。
a
6:93; 21:51.
3400
Commentary:
The verse means to say that this Book—the Quran—which contains the basic and universal principles of all religions and their permanent and imperishable teachings and contains much more that is indispensable for the growing needs and requirements of man, has been revealed to the Holy Prophet by God.
b
6:93; 21:51.
2527
The Qur’an contains the basic and universal principles of all religions and their permanent and imperishable teachings along with much more that is indispensable for the growing needs and requirements of man. This is the meaning of the word Mubarak.
وَوَهَبْنَا لِدَاوُۥدَ سُلَيْمَٰنَ ۚ نِعْمَ ٱلْعَبْدُ ۖ إِنَّهُۥٓ أَوَّابٌ
27:17.
27:17.
27:17.
Commentary:
After briefly reverting to the primary theme with which this Surah had opened, the present verse gives another example of a Divine Prophet—Solomon, upon whom God had bestowed great material wealth, power and honour, but who also suffered at the hands of his evil-minded enemies. Reversion to the primary theme is meant to tell the Holy Prophet that he too, like the great Prophets, David and Solomon, will have to go through great trials and tribulations in the way of God.
e
27:17.
b
27:17.
3401
Commentary:
After briefly reverting to the primary theme with which this Surah had opened, the present verse gives another example of a Divine Prophet—Solomon, upon whom God had bestowed great material wealth, power and honour, but who also suffered at the hands of his evil-minded enemies. Reversion to the primary theme is meant to tell the Holy Prophet that he too, like the great Prophets, David and Solomon, will have to go through great trials and tribulations in the way of God.
c
27:17.
إِذْ عُرِضَ عَلَيْهِ بِٱلْعَشِىِّ ٱلصَّٰفِنَٰتُ ٱلْجِيَادُ
Safinat (steeds) is the plural of Safinah which is feminine of Safin which means, a horse standing upon three legs and the extremity of the hoof of the fourth leg. Standing in this posture is considered to be the peculiarity of Arabian breed which are regarded as the best bred horses.
Jiyad (swift-footed horses) is the plural of Jawad, and the expression, Farasun Jawadun means, a quick-footed horse (Lane).
Important Words:
صافنات (steeds) is the plural of صافنة which is fem. of صافن which is active participle from صفن. They say صفن الفرس i.e. the horse stood on three legs, the hoof of the fourth slightly touching the ground. صافن means, a horse standing upon three legs and the extremity of the hoof of the fourth leg. Standing in this posture is considered to be the peculiarity of Arabian breed which are regarded as the best bred horses. The word صافن would therefore mean, horses of the noblest breed (Lane & Aqrab).
جیاد (swift-footed horses) is the plural of جواد which is derived from جاد. They say جاد الفرس i.e. the horse became swift-footed. جاد فی عدوہ means, he became swift and excellent. فرس جواد means, a quick-footed horse (Lane & Aqrab).
3402
Important Words:
صافنات (steeds) is the plural of صافنة which is fem. of صافن which is active participle from صفن. They say صفن الفرس i.e. the horse stood on three legs, the hoof of the fourth slightly touching the ground. صافن means, a horse standing upon three legs and the extremity of the hoof of the fourth leg. Standing in this posture is considered to be the peculiarity of Arabian breed which are regarded as the best bred horses. The word صافن would therefore mean, horses of the noblest breed (Lane & Aqrab).
جیاد (swift-footed horses) is the plural of جواد which is derived from جاد. They say جاد الفرس i.e. the horse became swift-footed. جاد فی عدوہ means, he became swift and excellent. فرس جواد means, a quick-footed horse (Lane & Aqrab).
2528
Safinat (steeds) is the plural of Safinah which is feminine of Safin which means, a horse standing upon three legs and the extremity of the hoof of the fourth leg. Standing in this posture is considered to be the peculiarity of Arabian breed which are regarded as the best bred horses.
2528A
Jiyad (swift-footed horses) is the plural of Jawad, and the expression, Farasun Jawadun means, a quick-footed horse (Lane).
فَقَالَ إِنِّىٓ أَحْبَبْتُ حُبَّ ٱلْخَيْرِ عَن ذِكْرِ رَبِّى حَتَّىٰ تَوَارَتْ بِٱلْحِجَابِ
قرآن کریم میں اِنِّیْ اَحْبَبْتُ حُبَّ الْخَیْرِ عَنْ ذِکْرِ رَبِّیْ ہے۔ مفسرین نے کہا ہے کہ گھوڑے دیکھتے ہوئے نماز کا وقت جاتا رہا لیکن اصل مطلب یہ ہے کہ گھوڑوں کو میں نے خدا کی یاد میں خریدا ہے یعنی جہاد کے لئے اور یہی بات نبی کے شایان شان ہے۔ نہ وہ جو کہ مفسرین کہتے ہیں۔ چنانچہ عَنْ کے معنے لغت میں ’’سبب سے‘‘ کے بھی ہیں۔ (اقرب)
‘An denotes transition; compensation (2:49); superiority (47:39). It also denotes a cause as in the present verse, and it has the same sense as li (53:4).
God had bestowed upon Solomon power and wealth. He ruled over a vast kingdom and, therefore, he had to keep a strong army. Naturally, he had a great liking for horses of good breed because cavalry formed a strong wing of his army. Solomon’s love for horses was not that of a race-goer or a professional breeder of horses. It only sprang from his love for his Creator as the horses were used for fighting in the cause of God.
Important Words:
عن (because) is a preposition and as such it has several meanings:
1. It denotes transition as in the saying سافرت عن البلد i.e. I journeyed from the town.
2. It denotes compensation as in the verse لاتجزی نفس عن نفس شیئاً i.e. no soul shall serve as a substitute for another soul (2:49).
3. It denotes superiority i.e. being synonymous with علی as in the verse فانـما یبخل عن نفسه i.e. And whoso is niggardly, is niggardly only against his own soul or is niggardly only to himself (47:39).
4. It denotes a cause as in the verse under comment and also in the verse وما نـحن بتارکی آلـھتنا عن قولك i.e. we are not going to forsake our gods because of thy saying (11:54).
5. It is synonymous with بعد (after) as in the verse لترکبن طبقا عن طبق, meaning حالة بعد حالة i.e. you will surely pass on from one stage to another (84:20).
6. It is also synonymous with من (from) as in the verse الذی یقبل التوبة عن عبادہ i.e. He it is Who accepts repentance from His servants (42:26).
7. It has the same sense as ب (by or with) as in the verse وما ینطق عن الـھوی i.e. nor does he speak with the desire of self-gratification (53:4).
8. It denotes the using of a thing as an aid or instrument as in the saying: رمیت عن القوس i.e. I shot with or by means of the bow (Lane).
Commentary:
God had bestowed upon Solomon power and wealth. He ruled over a vast kingdom and, therefore, he had to keep a strong army. Naturally, he had a great liking for horses of good breed because cavalry formed a strong wing of his army which was so necessary to guard and protect his God-given and far-flung kingdom—a great stronghold of truth and righteousness. So Solomon’s love for horses was not that of a race-goer or a professional breeder of horses. It only sprang from his love for his Creator as the horses were used for fighting in the cause of God.
1
قرآن کریم میں اِنِّیْ اَحْبَبْتُ حُبَّ الْخَیْرِ عَنْ ذِکْرِ رَبِّیْ ہے۔ مفسرین نے کہا ہے کہ گھوڑے دیکھتے ہوئے نماز کا وقت جاتا رہا لیکن اصل مطلب یہ ہے کہ گھوڑوں کو میں نے خدا کی یاد میں خریدا ہے یعنی جہاد کے لئے اور یہی بات نبی کے شایان شان ہے۔ نہ وہ جو کہ مفسرین کہتے ہیں۔ چنانچہ عَنْ کے معنے لغت میں ’’سبب سے‘‘ کے بھی ہیں۔ (اقرب)
3403
Important Words:
عن (because) is a preposition and as such it has several meanings:
1. It denotes transition as in the saying سافرت عن البلد i.e. I journeyed from the town.
2. It denotes compensation as in the verse لاتجزی نفس عن نفس شیئاً i.e. no soul shall serve as a substitute for another soul (2:49).
3. It denotes superiority i.e. being synonymous with علی as in the verse فانـما یبخل عن نفسه i.e. And whoso is niggardly, is niggardly only against his own soul or is niggardly only to himself (47:39).
4. It denotes a cause as in the verse under comment and also in the verse وما نـحن بتارکی آلـھتنا عن قولك i.e. we are not going to forsake our gods because of thy saying (11:54).
5. It is synonymous with بعد (after) as in the verse لترکبن طبقا عن طبق, meaning حالة بعد حالة i.e. you will surely pass on from one stage to another (84:20).
6. It is also synonymous with من (from) as in the verse الذی یقبل التوبة عن عبادہ i.e. He it is Who accepts repentance from His servants (42:26).
7. It has the same sense as ب (by or with) as in the verse وما ینطق عن الـھوی i.e. nor does he speak with the desire of self-gratification (53:4).
8. It denotes the using of a thing as an aid or instrument as in the saying: رمیت عن القوس i.e. I shot with or by means of the bow (Lane).
Commentary:
God had bestowed upon Solomon power and wealth. He ruled over a vast kingdom and, therefore, he had to keep a strong army. Naturally, he had a great liking for horses of good breed because cavalry formed a strong wing of his army which was so necessary to guard and protect his God-given and far-flung kingdom—a great stronghold of truth and righteousness. So Solomon’s love for horses was not that of a race-goer or a professional breeder of horses. It only sprang from his love for his Creator as the horses were used for fighting in the cause of God.
2529
‘An denotes transition; compensation (2:49); superiority (47:39). It also denotes a cause as in the present verse, and it has the same sense as li (53:4).
2530
God had bestowed upon Solomon power and wealth. He ruled over a vast kingdom and, therefore, he had to keep a strong army. Naturally, he had a great liking for horses of good breed because cavalry formed a strong wing of his army. Solomon’s love for horses was not that of a race-goer or a professional breeder of horses. It only sprang from his love for his Creator as the horses were used for fighting in the cause of God.
رُدُّوهَا عَلَىَّ ۖ فَطَفِقَ مَسْحًۢا بِٱلسُّوقِ وَٱلْأَعْنَاقِ
قرآن کریم میں مَسَحَ کا لفظ ہے جس کے معنے تھپکنے اور کاٹ ڈالنے دونوں کے ہوتے ہیں۔ مفسرین چونکہ ایک غلطی کر چکے تھے انہوں نے کاٹ ڈالنے کے معنے کو تھپکنے کے معنے پر ترجیح دی اور آیت کے یہ معنے کر دئیے کہ گھوڑے واپس بلا کر اس غصہ میں کہ ان کے دیکھنے میں نماز جاتی رہی‘ ان کو کاٹ ڈالا۔ حالانکہ یہ فعل ایک مجنون کا تو ہو سکتا ہے خدا کے نبی کا نہیں ہو سکتا۔ حقیقتاً اس جگہ یہی ذکر ہے کہ حضرت سلیمانؑ نے گھوڑے واپس بلائے اور چونکہ ان کو جہاد کے لئے پالا تھا ان کے ُپٹھوں پر ہاتھ مار کر تھپکنے لگے اور پیار کرنے لگے کہ میں نے ایسے اعلیٰ درجہ کے گھوڑے جہاد کے لئے تیار کئے ہیں۔
It seems that Solomon was seeing a horse parade and in order to show his admiration for his horses he stroked their necks and legs.
Commentary:
The verse shows that Solomon was seeing a horse parade and in order to show his admiration for his horses he stroked their necks and legs.
2
قرآن کریم میں مَسَحَ کا لفظ ہے جس کے معنے تھپکنے اور کاٹ ڈالنے دونوں کے ہوتے ہیں۔ مفسرین چونکہ ایک غلطی کر چکے تھے انہوں نے کاٹ ڈالنے کے معنے کو تھپکنے کے معنے پر ترجیح دی اور آیت کے یہ معنے کر دئیے کہ گھوڑے واپس بلا کر اس غصہ میں کہ ان کے دیکھنے میں نماز جاتی رہی‘ ان کو کاٹ ڈالا۔ حالانکہ یہ فعل ایک مجنون کا تو ہو سکتا ہے خدا کے نبی کا نہیں ہو سکتا۔ حقیقتاً اس جگہ یہی ذکر ہے کہ حضرت سلیمانؑ نے گھوڑے واپس بلائے اور چونکہ ان کو جہاد کے لئے پالا تھا ان کے ُپٹھوں پر ہاتھ مار کر تھپکنے لگے اور پیار کرنے لگے کہ میں نے ایسے اعلیٰ درجہ کے گھوڑے جہاد کے لئے تیار کئے ہیں۔
3404
Commentary:
The verse shows that Solomon was seeing a horse parade and in order to show his admiration for his horses he stroked their necks and legs.
2531
It seems that Solomon was seeing a horse parade and in order to show his admiration for his horses he stroked their necks and legs.
وَلَقَدْ فَتَنَّا سُلَيْمَٰنَ وَأَلْقَيْنَا عَلَىٰ كُرْسِيِّهِۦ جَسَدًا ثُمَّ أَنَابَ
بے جان جسم سے مراد یہ ہے کہ ان کا وارث ایک ایسا بیٹا ہوگا جس کے اندر آسمانی روح نہیں ہوگی بلکہ صرف مادی جسم ہوگا۔
In 34:15 the expression used is 'a worm of the earth.' The reference may either be to Solomon’s son and heir, Rehoboam, a worthless fellow or to Jeroboam who raised the standard of revolt against the House of David (I Kings, 12: 28). Solomon had realized that after his death his kingdom would not maintain its integrity under his incompetent and inefficient successors. So he turned to God and prayed to Him. The prayer is given in the next verse.
Commentary:
While here the words are "a mere body," in 34:15 the expression used is "a worm of the earth." The reference in both the places may either be to Solomon’s son and heir, Rehoboam, a worthless fellow, in whose reign Solomon’s kingdom fell victim to disintegration and disruption, or to Jeroboam who raised the standard of revolt against the House of David and succeeded in winning the allegiance of ten tribes of Israel. Jeroboam was an idol worshipper and under his lead the Israelites relapsed into image-worship (1 Kings 12:28).
The words "he turned to God" seem to imply that Solomon had realized that after his death his kingdom would not maintain its integrity under his incompetent and inefficient successor. So he turned to God and prayed to Him. The prayer is given in the next verse.
1
بے جان جسم سے مراد یہ ہے کہ ان کا وارث ایک ایسا بیٹا ہوگا جس کے اندر آسمانی روح نہیں ہوگی بلکہ صرف مادی جسم ہوگا۔
3405
Commentary:
While here the words are "a mere body," in 34:15 the expression used is "a worm of the earth." The reference in both the places may either be to Solomon’s son and heir, Rehoboam, a worthless fellow, in whose reign Solomon’s kingdom fell victim to disintegration and disruption, or to Jeroboam who raised the standard of revolt against the House of David and succeeded in winning the allegiance of ten tribes of Israel. Jeroboam was an idol worshipper and under his lead the Israelites relapsed into image-worship (1 Kings 12:28).
The words "he turned to God" seem to imply that Solomon had realized that after his death his kingdom would not maintain its integrity under his incompetent and inefficient successor. So he turned to God and prayed to Him. The prayer is given in the next verse.
2532
In 34:15 the expression used is 'a worm of the earth.' The reference may either be to Solomon’s son and heir, Rehoboam, a worthless fellow or to Jeroboam who raised the standard of revolt against the House of David (I Kings, 12: 28). Solomon had realized that after his death his kingdom would not maintain its integrity under his incompetent and inefficient successors. So he turned to God and prayed to Him. The prayer is given in the next verse.
قَالَ رَبِّ ٱغْفِرْ لِى وَهَبْ لِى مُلْكًا لَّا يَنۢبَغِى لِأَحَدٍ مِّنۢ بَعْدِىٓ ۖ إِنَّكَ أَنتَ ٱلْوَهَّابُ
从上一节经文看来, 素莱曼已预见由于他儿子鲁钝和低能他的非永恒的王国在他死后即将崩溃, 因此他祈求安拉已经赐给他家族的精神王国可以继续下去。如果 “在我死后没有任何人可以继承的一个王国” 这句话, 按照直义来理解的话, 那么, 素莱曼的祈祷可以这样来理解 (它的意思), 即在他死后以色列人之中将不会出现一个权力和威望有他那么大的国王。
یہاں ملک سے مرادنبوت یعنی روحانی بادشاہت ہے جو بعد میں آنے والوں کو بھی عطاء الٰہی کے طور پر ملتی ہے۔ والد سے ورثہ کے طور پر نہیں۔ اس لئے حضرت سلیمانؑ نے دعا کی کہ اے اللہ روحانی فضل بڑھا۔ دنیوی ترقی جو اولاد کے ہاتھوں ضائع ہو سکتی ہے مجھے اس کی خواہش نہیں۔
As it appears from the preceding verse Solomon had foreseen that his temporal kingdom would become disrupted after his death through the imbecility of his foolish and worthless son, so he prayed that the spiritual kingdom which God had bestowed upon his House might continue. If the words, 'a kingdom that may not be inherited by anyone after me,' are taken in their literal sense, then Solomon’s prayer would be understood to have been accepted in the sense that after his death no king possessing the power and prestige that he possessed ever appeared among the Israelites.
Commentary:
As it appears from the preceding verse Solomon had foreseen that his temporal kingdom would become disrupted after his death, through the imbecility of his foolish and worthless son, so he prayed that the spiritual kingdom which God had bestowed upon his House might continue among them. If the words "a kingdom that will not suit anyone after me" are taken in their literal sense, then Solomon’s prayer would be understood to have been accepted in the sense that after his death no king possessing the power and prestige that he possessed ever appeared among the Israelites.
The words لا ینبغی لاحد من بعدی may also signify a kingdom which pertains to the individual and is not heritable.
1110
从上一节经文看来, 素莱曼已预见由于他儿子鲁钝和低能他的非永恒的王国在他死后即将崩溃, 因此他祈求安拉已经赐给他家族的精神王国可以继续下去。如果 “在我死后没有任何人可以继承的一个王国” 这句话, 按照直义来理解的话, 那么, 素莱曼的祈祷可以这样来理解 (它的意思), 即在他死后以色列人之中将不会出现一个权力和威望有他那么大的国王。
2
یہاں ملک سے مرادنبوت یعنی روحانی بادشاہت ہے جو بعد میں آنے والوں کو بھی عطاء الٰہی کے طور پر ملتی ہے۔ والد سے ورثہ کے طور پر نہیں۔ اس لئے حضرت سلیمانؑ نے دعا کی کہ اے اللہ روحانی فضل بڑھا۔ دنیوی ترقی جو اولاد کے ہاتھوں ضائع ہو سکتی ہے مجھے اس کی خواہش نہیں۔
3406
Commentary:
As it appears from the preceding verse Solomon had foreseen that his temporal kingdom would become disrupted after his death, through the imbecility of his foolish and worthless son, so he prayed that the spiritual kingdom which God had bestowed upon his House might continue among them. If the words "a kingdom that will not suit anyone after me" are taken in their literal sense, then Solomon’s prayer would be understood to have been accepted in the sense that after his death no king possessing the power and prestige that he possessed ever appeared among the Israelites.
The words لا ینبغی لاحد من بعدی may also signify a kingdom which pertains to the individual and is not heritable.
2533
As it appears from the preceding verse Solomon had foreseen that his temporal kingdom would become disrupted after his death through the imbecility of his foolish and worthless son, so he prayed that the spiritual kingdom which God had bestowed upon his House might continue. If the words, 'a kingdom that may not be inherited by anyone after me,' are taken in their literal sense, then Solomon’s prayer would be understood to have been accepted in the sense that after his death no king possessing the power and prestige that he possessed ever appeared among the Israelites.
فَسَخَّرْنَا لَهُ ٱلرِّيحَ تَجْرِى بِأَمْرِهِۦ رُخَآءً حَيْثُ أَصَابَ
21:82; 34:13.
21:82; 34:13.
21:82; 27:18; 34:13.
Important Words:
رخاء (blowing gently) is derived from رخا which means, it was or became soft, flabby or brittle. رخاالعیش means, the life became affluent and pleasant, the life became easy or plentiful. رخاء means, a soft or gentle wind or a soft or gentle and quick wind or gentle wind that does not move anything (Lane & Aqrab).
الریح means, (1) wind, (2) a good and pure thing, (3) mercy, (4) aid against an enemy, (5) victory or conquest, (6) predominance and power, (7) a turn of good fortune, etc. (Lane & Aqrab). See also 34:13.
Commentary:
According to the different meanings of the word ریح given above, the expression, سخرنا له الریح would mean:
1. God granted to Solomon good and pure things of the world;
2. He aided Solomon against his enemies;
3. He was merciful to Solomon;
4. Solomon made great conquests and won victories over his enemies;
5. Solomon possessed great power, prestige and predominance.
6. The words also signify that Solomon possessed a large and powerful navy (1 Kings 9:26-28). See also 34:13.
a
21:82; 34:13.
a
21:82; 27:18; 34:13.
3407
Important Words:
رخاء (blowing gently) is derived from رخا which means, it was or became soft, flabby or brittle. رخاالعیش means, the life became affluent and pleasant, the life became easy or plentiful. رخاء means, a soft or gentle wind or a soft or gentle and quick wind or gentle wind that does not move anything (Lane & Aqrab).
الریح means, (1) wind, (2) a good and pure thing, (3) mercy, (4) aid against an enemy, (5) victory or conquest, (6) predominance and power, (7) a turn of good fortune, etc. (Lane & Aqrab). See also 34:13.
Commentary:
According to the different meanings of the word ریح given above, the expression, سخرنا له الریح would mean:
1. God granted to Solomon good and pure things of the world;
2. He aided Solomon against his enemies;
3. He was merciful to Solomon;
4. Solomon made great conquests and won victories over his enemies;
5. Solomon possessed great power, prestige and predominance.
6. The words also signify that Solomon possessed a large and powerful navy (1 Kings 9:26-28). See also 34:13.
a
21:82; 34:13.
وَٱلشَّيَٰطِينَ كُلَّ بَنَّآءٍ وَغَوَّاصٍ
21:83; 34:13, 14.
21:83; 34:13-14.
Important Words:
غواص (divers) is derived from غاص. They say غاص فی الماء i.e. he dived in or descended beneath or entered into the water to fetch out what was in it. غائص or غواص, the latter having an intensive signification or implying the habit of so doing, means, one who dives in or descends beneath or enters into water, particularly one who dives in the sea for pearls and fetches them out (Lane).
Commentary:
See next verse.
b
21:83; 34:13, 14.
c
14:50.
1111
如21:83和34:13, 14节经文所述, 素莱曼在他统治时期征服了一些野蛮而经常要叛乱的山地部族。他强迫他们为他做各种各样的工作。上一节经文中的 شَيٰطِيْن (Shayatin) 和 34:13中的 جِنّ (Jinn) 是同一个民族, 素莱曼雇用他们做的工作的性质也是一样的 (《历代志下》2:1-2)。
b
21:83; 34:13-14.
3408
Important Words:
غواص (divers) is derived from غاص. They say غاص فی الماء i.e. he dived in or descended beneath or entered into the water to fetch out what was in it. غائص or غواص, the latter having an intensive signification or implying the habit of so doing, means, one who dives in or descends beneath or enters into water, particularly one who dives in the sea for pearls and fetches them out (Lane).
Commentary:
See next verse.
a
21:83; 34:13, 14.
وَءَاخَرِينَ مُقَرَّنِينَ فِى ٱلْأَصْفَادِ
پرانے زمانہ میں غلاموں کو خصوصاً جو سمندر میں کام کرتے تھے‘ زنجیروں میں باندھ کر رکھتے تھے‘ تا وہ کشتی سے کود کر کہیں بھاگ نہ جائیں۔ رومی تاریخ اس پر شاہد ہے اور اس جگہ پر سمندر میں کام کرنے والے ملاحوں کا ہی ذکر ہے کیونکہ اوپر کشتیوں کا ذکر کیا گیا ہے‘ جو دور دور جاتی تھیں۔
14:50.
Solomon, as stated in 21:83 and 34:13, 14, had subdued and subjected to his rule savage and rebellious mountain tribes. He had forced them into his service and had compelled them to do sundry works for him. Shayatin of the preceding verse and jinn of 34:13 are the same people and the work on which they were employed by Solomon was also of the same nature (II Chron. 2: 1, 2).
14:50.
Commentary:
Solomon as stated in 21:83 and 34:13, 14, had subdued and subjected to his rule savage and rebellious mountain tribes. He had forced them into his service and had compelled them to work for him. الشیاطین (giants) of the preceding verse and الـجن (Jinn) of 34:13 are the same people, and the work on which they were employed by Solomon was also of the same nature. In the Bible we have:
"Now Solomon purposed to build a house for the name of the Lord and a house for his kingdom. And Solomon told three-score and ten thousand men to bear burdens, and four-score thousand men that were hewers in the mountains, and three thousand and six hundred to oversee them" (2 Chronicles 2:1-2).
See also 21:83.
b
21:83; 34:13, 14.
c
14:50.
1111
如21:83和34:13, 14节经文所述, 素莱曼在他统治时期征服了一些野蛮而经常要叛乱的山地部族。他强迫他们为他做各种各样的工作。上一节经文中的 شَيٰطِيْن (Shayatin) 和 34:13中的 جِنّ (Jinn) 是同一个民族, 素莱曼雇用他们做的工作的性质也是一样的 (《历代志下》2:1-2)。
3
پرانے زمانہ میں غلاموں کو خصوصاً جو سمندر میں کام کرتے تھے‘ زنجیروں میں باندھ کر رکھتے تھے‘ تا وہ کشتی سے کود کر کہیں بھاگ نہ جائیں۔ رومی تاریخ اس پر شاہد ہے اور اس جگہ پر سمندر میں کام کرنے والے ملاحوں کا ہی ذکر ہے کیونکہ اوپر کشتیوں کا ذکر کیا گیا ہے‘ جو دور دور جاتی تھیں۔
c
14:50.
3409
Commentary:
Solomon as stated in 21:83 and 34:13, 14, had subdued and subjected to his rule savage and rebellious mountain tribes. He had forced them into his service and had compelled them to work for him. الشیاطین (giants) of the preceding verse and الـجن (Jinn) of 34:13 are the same people, and the work on which they were employed by Solomon was also of the same nature. In the Bible we have:
"Now Solomon purposed to build a house for the name of the Lord and a house for his kingdom. And Solomon told three-score and ten thousand men to bear burdens, and four-score thousand men that were hewers in the mountains, and three thousand and six hundred to oversee them" (2 Chronicles 2:1-2).
See also 21:83.
b
14:50.
2534
Solomon, as stated in 21:83 and 34:13, 14, had subdued and subjected to his rule savage and rebellious mountain tribes. He had forced them into his service and had compelled them to do sundry works for him. Shayatin of the preceding verse and jinn of 34:13 are the same people and the work on which they were employed by Solomon was also of the same nature (II Chron. 2: 1, 2).
هَٰذَا عَطَآؤُنَا فَٱمْنُنْ أَوْ أَمْسِكْ بِغَيْرِ حِسَابٍ
یعنی ہمارے فضل سے یہ کامیاب بیڑے تجھے ملے ہیں اور تجھے سرکش قوموں پر قبضہ ملا ہے۔
اس سے پتہ لگتا ہے کہ جنگی قیدیوں پر اس حد تک سختی کی جا سکتی ہے جس سے ان کو بھاگنے سے روکا جائے اس سے زیادہ سختی کرنی جائز نہیں۔
4
یعنی ہمارے فضل سے یہ کامیاب بیڑے تجھے ملے ہیں اور تجھے سرکش قوموں پر قبضہ ملا ہے۔
5
اس سے پتہ لگتا ہے کہ جنگی قیدیوں پر اس حد تک سختی کی جا سکتی ہے جس سے ان کو بھاگنے سے روکا جائے اس سے زیادہ سختی کرنی جائز نہیں۔
وَإِنَّ لَهُۥ عِندَنَا لَزُلْفَىٰ وَحُسْنَ مَـَٔابٍ