Ruku 394 ع
Section 394 of 556 • 24 Verses
وَٱذْكُرْ عَبْدَنَآ أَيُّوبَ إِذْ نَادَىٰ رَبَّهُۥٓ أَنِّى مَسَّنِىَ ٱلشَّيْطَٰنُ بِنُصْبٍ وَعَذَابٍ
21:84.
نُصْب (Nusb) 的意思是, 疲劳、辛劳、折磨、痛苦、疾病、不幸 (Lane)。在这节经文和下三节经文中所用的这句话, 如前几节经文中所用的话同样地含有恰切的隐喻意义。看来先知阿优布生活的那个国家的统治者, 正如 شَيْطَان (Shaitan--------残暴的首领) 这一单词所表明的那样, 是一个残忍和暴虐的偶像崇拜者, 他反对阿优布的一神论教义并严厉地迫害他。阿优布不得不离开他的故土, 避难于另一个国家, 结果他和家人与信徒都分开了。如果 شَيْطَان (Shaitan)这一单词像某些权威人士所认为的那样作为 شَيْطَانُ الْفَلَاة (Shaitanul-Falat--------沙漠中的恶魔) 即“干渴”讲, 这节经文的意思就会是, 阿优布在长途劳累的旅途中感到非常口渴和疲劳。按照其他一些权威人士的意见 “恶魔以辛劳与痛苦折磨了我”, 这句话意指阿优布曾经在一个短时期生了皮肤病并导致他筋疲力尽。
21:84.
Nusb means, fatigue, toil; affliction, distress, disease; misfortune (Lane). In the present and the next three verses the language used is as fittingly metaphorical as that used in the preceding several verses. It seems that Prophet Job lived in a country of which the ruler was, as the word Shaitan (leader of mischief) shows, a cruel and tyrannical idol-worshipper, who opposed the monotheistic teaching of Job and severely persecuted him. Job had to leave his native land and take refuge in another country and as a result of this emigration he was separated from his family and followers. If the word Shaitan, as some authorities hold, should signify Shaitanul-Falat (satan of the desert), i.e. thirst, the verse would mean that Job in his long and tiresome journey had suffered from extreme thirst and fatigue. According to some other authorities the reference in the words, 'Satan has afflicted me with toil and torment,' is to a skin disease from which Prophet Job is said to have tempo
21:84.
Important Words:
نصب (toil) is derived from نصب (nasaba). They say نصبه المرض i.e. the disease pained him or tired him. نصب (nasiba) means, he was tired and fatigued. نصب فی الامر means, he exerted himself and laboured regarding the affair. نصب (nusbun) means, fatigue, toil, weariness, affliction, difficulty, distress, trouble, disease, misfortune, etc. (Lane & Aqrab).
Commentary:
In the present and the next three verses the language used is as fittingly metaphorical as that used in the preceding several verses. It seems that the Prophet Job lived in a country of which the ruler was, as the word الشیطان (the leader of mischief) shows, a cruel and tyrannical idol-worshipper, who opposed the monotheistic teaching of Job and severely persecuted him. Job had to leave his native land and take refuge in another country and as a result of this migration he was separated from his family and followers.
If the word الشیطان as some authorities hold, should signify شیطان الفلاة (satan of the desert) i.e. thirst, the verse would mean that Job in his long and tiresome journey had suffered from thirst and fatigue. According to some other authorities the reference in the word "Satan has afflicted me with toil and torment" is to a skin disease from which Prophet Job is said to have temporarily suffered and which left him very much exhausted.
a
21:84.
1112
نُصْب (Nusb) 的意思是, 疲劳、辛劳、折磨、痛苦、疾病、不幸 (Lane)。在这节经文和下三节经文中所用的这句话, 如前几节经文中所用的话同样地含有恰切的隐喻意义。看来先知阿优布生活的那个国家的统治者, 正如 شَيْطَان (Shaitan--------残暴的首领) 这一单词所表明的那样, 是一个残忍和暴虐的偶像崇拜者, 他反对阿优布的一神论教义并严厉地迫害他。阿优布不得不离开他的故土, 避难于另一个国家, 结果他和家人与信徒都分开了。如果 شَيْطَان (Shaitan)这一单词像某些权威人士所认为的那样作为 شَيْطَانُ الْفَلَاة (Shaitanul-Falat--------沙漠中的恶魔) 即“干渴”讲, 这节经文的意思就会是, 阿优布在长途劳累的旅途中感到非常口渴和疲劳。按照其他一些权威人士的意见 “恶魔以辛劳与痛苦折磨了我”, 这句话意指阿优布曾经在一个短时期生了皮肤病并导致他筋疲力尽。
a
21:84.
3410
Important Words:
نصب (toil) is derived from نصب (nasaba). They say نصبه المرض i.e. the disease pained him or tired him. نصب (nasiba) means, he was tired and fatigued. نصب فی الامر means, he exerted himself and laboured regarding the affair. نصب (nusbun) means, fatigue, toil, weariness, affliction, difficulty, distress, trouble, disease, misfortune, etc. (Lane & Aqrab).
Commentary:
In the present and the next three verses the language used is as fittingly metaphorical as that used in the preceding several verses. It seems that the Prophet Job lived in a country of which the ruler was, as the word الشیطان (the leader of mischief) shows, a cruel and tyrannical idol-worshipper, who opposed the monotheistic teaching of Job and severely persecuted him. Job had to leave his native land and take refuge in another country and as a result of this migration he was separated from his family and followers.
If the word الشیطان as some authorities hold, should signify شیطان الفلاة (satan of the desert) i.e. thirst, the verse would mean that Job in his long and tiresome journey had suffered from thirst and fatigue. According to some other authorities the reference in the word "Satan has afflicted me with toil and torment" is to a skin disease from which Prophet Job is said to have temporarily suffered and which left him very much exhausted.
c
21:84.
2535
Nusb means, fatigue, toil; affliction, distress, disease; misfortune (Lane). In the present and the next three verses the language used is as fittingly metaphorical as that used in the preceding several verses. It seems that Prophet Job lived in a country of which the ruler was, as the word Shaitan (leader of mischief) shows, a cruel and tyrannical idol-worshipper, who opposed the monotheistic teaching of Job and severely persecuted him. Job had to leave his native land and take refuge in another country and as a result of this emigration he was separated from his family and followers. If the word Shaitan, as some authorities hold, should signify Shaitanul-Falat (satan of the desert), i.e. thirst, the verse would mean that Job in his long and tiresome journey had suffered from extreme thirst and fatigue. According to some other authorities the reference in the words, 'Satan has afflicted me with toil and torment,' is to a skin disease from which Prophet Job is said to have tempo
ٱرْكُضْ بِرِجْلِكَ ۖ هَٰذَا مُغْتَسَلٌۢ بَارِدٌ وَشَرَابٌ
Job was enjoined to strike and urge on his riding beast in order to reach a place of safety soon. And as in his long and tiresome journey he greatly suffered from thirst and fatigue, he was comforted with the information that there lay ahead of him a fountain of sweet, cool water where he could slake his thirst and wash himself. Or, the meaning may be that having been left alone at a place where there was no water, he was told by God to urge on his riding beast as there lay ahead a fountain of cool, sweet water where he could take rest, satisfy his thirst and take a bath. Or, the verse may signify that as Job suffered from a skin disease, he was directed by God to take bath in a particular fountain whose water contained such minerals as would cure his skin disease. It seems that the country through which Job had to travel abounded in springs and fountains.
Important Words:
ارکض برجلك (strike with thy foot). رکض الرجل means, the man struck the ground with his foot. رکض الفرس برجله means, he urged the horse or spurred the horse with his feet. ارکض برجلك therefore would mean, strike thou, or tread the ground with thy feet, or as given in the text, "strike and urge the riding beast with thy foot" (Lane &Aqrab). See also 21:13.
Commentary:
In view of the three explanations of the words, "Satan has afflicted me with toil and torment" in the preceding verse, the reference in the present verse, may be to the Divine injunction in pursuance of which Job had to leave the country of the cruel polytheistic king and to resume his journey on his riding beast and to strike and urge it on in order to reach a place of safety soon. And as in his long and tiresome journey he greatly suffered from thirst and fatigue, he was comforted with the information that there lay ahead of him a fountain of sweet, cool water where he could slake his thirst and wash himself. Or the meaning may be that having been left alone at a place where there was no water, he was told by God to urge on his riding beast as there lay ahead a fountain of cool, sweet water where he could take rest, satisfy his thirst and take a bath. Or, the verse may signify that as Job suffered from a skin disease, he was directed by God to take bath in a particular fountain whose water contained such minerals as would cure his skin disease.
It seems that the country through which Job had to travel abounded in springs and fountains.
3411
Important Words:
ارکض برجلك (strike with thy foot). رکض الرجل means, the man struck the ground with his foot. رکض الفرس برجله means, he urged the horse or spurred the horse with his feet. ارکض برجلك therefore would mean, strike thou, or tread the ground with thy feet, or as given in the text, "strike and urge the riding beast with thy foot" (Lane &Aqrab). See also 21:13.
Commentary:
In view of the three explanations of the words, "Satan has afflicted me with toil and torment" in the preceding verse, the reference in the present verse, may be to the Divine injunction in pursuance of which Job had to leave the country of the cruel polytheistic king and to resume his journey on his riding beast and to strike and urge it on in order to reach a place of safety soon. And as in his long and tiresome journey he greatly suffered from thirst and fatigue, he was comforted with the information that there lay ahead of him a fountain of sweet, cool water where he could slake his thirst and wash himself. Or the meaning may be that having been left alone at a place where there was no water, he was told by God to urge on his riding beast as there lay ahead a fountain of cool, sweet water where he could take rest, satisfy his thirst and take a bath. Or, the verse may signify that as Job suffered from a skin disease, he was directed by God to take bath in a particular fountain whose water contained such minerals as would cure his skin disease.
It seems that the country through which Job had to travel abounded in springs and fountains.
2536
Job was enjoined to strike and urge on his riding beast in order to reach a place of safety soon. And as in his long and tiresome journey he greatly suffered from thirst and fatigue, he was comforted with the information that there lay ahead of him a fountain of sweet, cool water where he could slake his thirst and wash himself. Or, the meaning may be that having been left alone at a place where there was no water, he was told by God to urge on his riding beast as there lay ahead a fountain of cool, sweet water where he could take rest, satisfy his thirst and take a bath. Or, the verse may signify that as Job suffered from a skin disease, he was directed by God to take bath in a particular fountain whose water contained such minerals as would cure his skin disease. It seems that the country through which Job had to travel abounded in springs and fountains.
وَوَهَبْنَا لَهُۥٓ أَهْلَهُۥ وَمِثْلَهُم مَّعَهُمْ رَحْمَةً مِّنَّا وَذِكْرَىٰ لِأُو۟لِى ٱلْأَلْبَٰبِ
21:85.
21:85.
When, in obedience to Divine command, Job continued his journey, he not only found cool and refreshing water with which he washed himself and assuaged his thirst, he found also his family and the people from whom he had become separated. It is possible that on account of some skin disease from which he suffered, Job’s people might have left him.
21:85.
Commentary:
When, in obedience to Divine command, Job continued his journey, he not only found cool and refreshing water with which he washed himself and assuaged his thirst, he found also his family and the people from whom he had become separated.
It is also possible that on account of some skin disease from which he suffered, Job’s people might have left him.
b
21:85.
a
21:85.
3412
Commentary:
When, in obedience to Divine command, Job continued his journey, he not only found cool and refreshing water with which he washed himself and assuaged his thirst, he found also his family and the people from whom he had become separated.
It is also possible that on account of some skin disease from which he suffered, Job’s people might have left him.
a
21:85.
2537
When, in obedience to Divine command, Job continued his journey, he not only found cool and refreshing water with which he washed himself and assuaged his thirst, he found also his family and the people from whom he had become separated. It is possible that on account of some skin disease from which he suffered, Job’s people might have left him.
وَخُذْ بِيَدِكَ ضِغْثًا فَٱضْرِب بِّهِۦ وَلَا تَحْنَثْ ۗ إِنَّا وَجَدْنَٰهُ صَابِرًا ۚ نِّعْمَ ٱلْعَبْدُ ۖ إِنَّهُۥٓ أَوَّابٌ
پہاڑی لوگ لمبی شاخ جس کے آگے پتیّ ہوتے ہیں مار کر گھوڑے کو دوڑاتے ہیں۔ اسی حالت کا یہاں ذکر ہے جس سے معلوم ہوتا ہے کہ حضرت ا ّیوب پہاڑ کے رہنے والے تھے۔ تفسیر فتح البیان میں لکھا ہے کہ ضِغْثٌ کے معنے کھجور کی گپھّے دار ٹہنی کے بھی ہوتے ہیں (جلد۸ ص۱۱۷)
ضَرَبَ کے معنے سفر کرنے کے بھی ہوتے ہیں۔ (اقرب الموارد)
حِنْثٌ کے معنے ہوتے ہیں حق سے باطل کی طرف مائل ہونا۔ اس میں یہ اشارہ کیا گیا ہے کہ دشمن تجھ کو ہدایت سے پھرا کر اپنی طرف لانا چاہتے ہیں لیکن گو تو فطرتاً ایسا نہیں کر سکتا پھر بھی دشمنوں کی مخالفت کی وجہ سے تجھے تکلیفیں پہنچیں گی۔ سو ہم تجھے حکم دیتے ہیں کہ ایک سواری پر بیٹھ جا اور ایڑیاں اور ٹہنیاں مار مار کر اس کو دوڑا یعنی تیزی سے دشمن کے ملک سے نکل جا تا کہ دشمن کا تجھ پر قبضہ نہ رہے اور تو ان کے باطل سے جس طرح روحانی طور پر محفوظ ہے جسمانی طور پر بھی محفوظ ہو جائے۔
While in v. 43 Job was enjoined to urge his riding beast with his foot, in the present verse he is told to strike the beast with a bundle of twigs to make it run fast that he may be out of danger and reach a place of safety soon.
The words, la Tahnath mean, do not incline to falsehood, i.e. make no compromise with idol-worship or polytheistic beliefs and remain steadfast in your belief in the Unity of God. If the expression means, break not thy oath, the verse would signify that as Job had become separated from his people due to negligence on their part, he had vowed that he would punish the guilty for their negligence after he joined them. When, however, he was united with them he was told by God (as the verse shows) not to treat them severely in the hour of joy and thanksgiving and to fulfil his oath in a way which should cause them least distress.
Important Words:
ضغثاً (a handful of dry twigs) is derived from ضغث (daghatha). They say ضغث الشیء i.e. he collected together the thing. ضغث الحدیث means, he related the tradition in a confused manner; ضغث also means, he uttered a cry. ضغث (dighthun) means, a handful of fresh or dry twigs; whatever is collected together and grasped with the hand; a bundle of rushes; what is confused and without truth or reality (Lane & Aqrab).
لاتـحنث (break not thy oath) is derived from حنث which means, he said what was not true; he committed a sin or crime; he inclined towards what was false. حنث فی یمینه means, he broke or retracted his oath. حنث means, a sin or crime. بلغ الحنث means, he attained to the age when he was punishable for sin or disobedience (Lane & Aqrab).
Commentary:
While in v. 43 Job was enjoined to urge his riding beast with his foot, in the present verse he is told to strike the beast with a bundle of twigs to make it run fast that he may be out of danger and reach a place of safety soon.
The words لاتـحنث mean, do not incline to falsehood, i.e. make no compromise with idol worship or polytheistic beliefs and remain steadfast in your belief in the Unity of God.
The expression لاتـحنث meaning, break not thy oath, the verse may also signify that as Job had become separated from his people, due to negligence on their part, he had vowed that he would punish the guilty for their negligence after he joined them. When, however, he was united with them he was told by God (as the verse shows) not to be severe on them in the hour of joy and thanks-giving and to fulfil his oath in a way which should cause least distress to them.
The implied reference in this and the preceding three verses seems to be to the separation of the Holy Prophet from his kith and kin by his migration to Medina, where after a few years not only were his own people united with him but he found many other most sincere and devoted followers—the Ansar. When even-tually he triumphed over his own people, he forgave them with a large-heartedness and magnanimity which has remained unequalled in the whole history of the world. This was all in harmony with the Divine plan that his resemblance with Job might be established.
1
پہاڑی لوگ لمبی شاخ جس کے آگے پتیّ ہوتے ہیں مار کر گھوڑے کو دوڑاتے ہیں۔ اسی حالت کا یہاں ذکر ہے جس سے معلوم ہوتا ہے کہ حضرت ا ّیوب پہاڑ کے رہنے والے تھے۔ تفسیر فتح البیان میں لکھا ہے کہ ضِغْثٌ کے معنے کھجور کی گپھّے دار ٹہنی کے بھی ہوتے ہیں (جلد۸ ص۱۱۷)
2
ضَرَبَ کے معنے سفر کرنے کے بھی ہوتے ہیں۔ (اقرب الموارد)
3
حِنْثٌ کے معنے ہوتے ہیں حق سے باطل کی طرف مائل ہونا۔ اس میں یہ اشارہ کیا گیا ہے کہ دشمن تجھ کو ہدایت سے پھرا کر اپنی طرف لانا چاہتے ہیں لیکن گو تو فطرتاً ایسا نہیں کر سکتا پھر بھی دشمنوں کی مخالفت کی وجہ سے تجھے تکلیفیں پہنچیں گی۔ سو ہم تجھے حکم دیتے ہیں کہ ایک سواری پر بیٹھ جا اور ایڑیاں اور ٹہنیاں مار مار کر اس کو دوڑا یعنی تیزی سے دشمن کے ملک سے نکل جا تا کہ دشمن کا تجھ پر قبضہ نہ رہے اور تو ان کے باطل سے جس طرح روحانی طور پر محفوظ ہے جسمانی طور پر بھی محفوظ ہو جائے۔
3413
Important Words:
ضغثاً (a handful of dry twigs) is derived from ضغث (daghatha). They say ضغث الشیء i.e. he collected together the thing. ضغث الحدیث means, he related the tradition in a confused manner; ضغث also means, he uttered a cry. ضغث (dighthun) means, a handful of fresh or dry twigs; whatever is collected together and grasped with the hand; a bundle of rushes; what is confused and without truth or reality (Lane & Aqrab).
لاتـحنث (break not thy oath) is derived from حنث which means, he said what was not true; he committed a sin or crime; he inclined towards what was false. حنث فی یمینه means, he broke or retracted his oath. حنث means, a sin or crime. بلغ الحنث means, he attained to the age when he was punishable for sin or disobedience (Lane & Aqrab).
Commentary:
While in v. 43 Job was enjoined to urge his riding beast with his foot, in the present verse he is told to strike the beast with a bundle of twigs to make it run fast that he may be out of danger and reach a place of safety soon.
The words لاتـحنث mean, do not incline to falsehood, i.e. make no compromise with idol worship or polytheistic beliefs and remain steadfast in your belief in the Unity of God.
The expression لاتـحنث meaning, break not thy oath, the verse may also signify that as Job had become separated from his people, due to negligence on their part, he had vowed that he would punish the guilty for their negligence after he joined them. When, however, he was united with them he was told by God (as the verse shows) not to be severe on them in the hour of joy and thanks-giving and to fulfil his oath in a way which should cause least distress to them.
The implied reference in this and the preceding three verses seems to be to the separation of the Holy Prophet from his kith and kin by his migration to Medina, where after a few years not only were his own people united with him but he found many other most sincere and devoted followers—the Ansar. When even-tually he triumphed over his own people, he forgave them with a large-heartedness and magnanimity which has remained unequalled in the whole history of the world. This was all in harmony with the Divine plan that his resemblance with Job might be established.
2538
While in v. 43 Job was enjoined to urge his riding beast with his foot, in the present verse he is told to strike the beast with a bundle of twigs to make it run fast that he may be out of danger and reach a place of safety soon.
2539
The words, la Tahnath mean, do not incline to falsehood, i.e. make no compromise with idol-worship or polytheistic beliefs and remain steadfast in your belief in the Unity of God. If the expression means, break not thy oath, the verse would signify that as Job had become separated from his people due to negligence on their part, he had vowed that he would punish the guilty for their negligence after he joined them. When, however, he was united with them he was told by God (as the verse shows) not to treat them severely in the hour of joy and thanksgiving and to fulfil his oath in a way which should cause them least distress.
وَٱذْكُرْ عِبَٰدَنَآ إِبْرَٰهِيمَ وَإِسْحَٰقَ وَيَعْقُوبَ أُو۟لِى ٱلْأَيْدِى وَٱلْأَبْصَٰرِ
یہ اُولِی الْاَیْدِیْ کا ترجمہ ہے۔ یَدٌ یعنی ہاتھ کام پر دلالت کرتا ہے۔ پس جن کے بہت ہاتھ تھے درحقیقت وہ بہت کام کرنے والے تھے۔ اور دور اندیش اُولِی الْاَبْصَارِ کا ترجمہ ہے کیونکہ بہت سی آنکھوں سے مراد دور اندیشی ہی ہو سکتی ہے۔
Yad means, (1) benefit; (2) influence; (3) might; (4) army; (5) wealth; (6) promise; (7) submission (Aqrab).
Important Words:
ایدی (hands) is the plural of ید which means, benefit, bounty, favour; (2) power, influence; (3) assistance, help, protection, (4) troops, host, army; (5) possessions, wealth; (6) promise and (7) submission (Lane & Aqrab). See also 5:65 & 9:29.
ابصار (vision) is the plural of بصر which means, the eye, the sense of sight; knowledge; understanding; vision (Lane & Aqrab). See also 2:8; 6:104.
4
یہ اُولِی الْاَیْدِیْ کا ترجمہ ہے۔ یَدٌ یعنی ہاتھ کام پر دلالت کرتا ہے۔ پس جن کے بہت ہاتھ تھے درحقیقت وہ بہت کام کرنے والے تھے۔ اور دور اندیش اُولِی الْاَبْصَارِ کا ترجمہ ہے کیونکہ بہت سی آنکھوں سے مراد دور اندیشی ہی ہو سکتی ہے۔
3414
Important Words:
ایدی (hands) is the plural of ید which means, benefit, bounty, favour; (2) power, influence; (3) assistance, help, protection, (4) troops, host, army; (5) possessions, wealth; (6) promise and (7) submission (Lane & Aqrab). See also 5:65 & 9:29.
ابصار (vision) is the plural of بصر which means, the eye, the sense of sight; knowledge; understanding; vision (Lane & Aqrab). See also 2:8; 6:104.
2540
Yad means, (1) benefit; (2) influence; (3) might; (4) army; (5) wealth; (6) promise; (7) submission (Aqrab).
إِنَّآ أَخْلَصْنَٰهُم بِخَالِصَةٍ ذِكْرَى ٱلدَّارِ
وَإِنَّهُمْ عِندَنَا لَمِنَ ٱلْمُصْطَفَيْنَ ٱلْأَخْيَارِ
وَٱذْكُرْ إِسْمَٰعِيلَ وَٱلْيَسَعَ وَذَا ٱلْكِفْلِ ۖ وَكُلٌّ مِّنَ ٱلْأَخْيَارِ
6:87; 21:86, 87.
Elisha was the disciple and successor of Elijah. He lived from 938 B.C. to 828 B.C. See also {870}.
Dhul-Kifl, The Prophet known by this name appears to be the Prophet Ezekiel who is called Dhul-Kifl by the Arabs. See {1912}.
6:87; 21:86-87.
Commentary:
الیسع (Elisha) was the disciple and successor of Elijah. He lived from 928 B.C. to 838 B.C. See also 6:87.
ذوالکفل (Dhul-Kifl). The Prophet known by this name appears to be the Prophet Ezekiel who is called Dhul-Kifl by the Arabs. For a detailed note on Ezekiel, see 21:86.
اسماعیل (Ishmael), Prophet Abraham’s son from Hagar. He was the elder brother of Prophet Isaac and a progenitor of the Holy Prophet of Islam. See also 2:126.
a
6:87; 21:86, 87.
1113
阿耳•亚萨 (以利沙, Elisha) 是伊莱亚斯 (اِلْيَاس, Elias)--------«旧约»的以利亚(Elijah) 的门徒和继承者。他生于公元前938年, 死于公元前828年。
1114
杂耳•给夫耳 (ذُوالْكِفْل, Dhul-Kifl)。这一先知看来是先知以西结 (Ezekiel), 阿拉伯人称他为杂耳•给夫耳 (ذُوالْكِفْل, Dhul-Kifl)。
1
دیکھئے نوٹ سورۃ انعام آیت۸۶
2
ذُوالْکِفْلِ کے حزقیل ہونے کے متعلق دیکھئے تفسیر سورۃ انبیاء آیت۸۶
a
6:87; 21:86-87.
3415
Commentary:
الیسع (Elisha) was the disciple and successor of Elijah. He lived from 928 B.C. to 838 B.C. See also 6:87.
ذوالکفل (Dhul-Kifl). The Prophet known by this name appears to be the Prophet Ezekiel who is called Dhul-Kifl by the Arabs. For a detailed note on Ezekiel, see 21:86.
اسماعیل (Ishmael), Prophet Abraham’s son from Hagar. He was the elder brother of Prophet Isaac and a progenitor of the Holy Prophet of Islam. See also 2:126.
a
6:87; 21:86, 87.
2541
Elisha was the disciple and successor of Elijah. He lived from 938 B.C. to 828 B.C. See also {870}.
2542
Dhul-Kifl, The Prophet known by this name appears to be the Prophet Ezekiel who is called Dhul-Kifl by the Arabs. See {1912}.
هَٰذَا ذِكْرٌ ۚ وَإِنَّ لِلْمُتَّقِينَ لَحُسْنَ مَـَٔابٍ
جَنَّٰتِ عَدْنٍ مُّفَتَّحَةً لَّهُمُ ٱلْأَبْوَٰبُ
مُتَّكِـِٔينَ فِيهَا يَدْعُونَ فِيهَا بِفَٰكِهَةٍ كَثِيرَةٍ وَشَرَابٍ
18:32; 36:57; 83:24.
18:32; 36:57; 83:24.
18:32; 36:57; 83:24.
b
18:32; 36:57; 83:24.
a
18:32; 36:57; 83:24.
a
18:32; 36:57; 83:24.
۞ وَعِندَهُمْ قَٰصِرَٰتُ ٱلطَّرْفِ أَتْرَابٌ
55:57.
55:57.
55:57.
Important Words:
اتراب (companions of equal age) is the plural of ترب (tirbun) which means, one born at the same time with another; a contemporary in birth, an equal in age; a match, a peer (Lane & Aqrab).
Commentary:
The present and preceding two verses embody a complete picture of the material benefits and blessings which are bestowed upon believers in this very life and thus furnish a proof that they will also have the blessings promised to them in the life to come.
c
55:57.
b
55:57.
3416
Important Words:
اتراب (companions of equal age) is the plural of ترب (tirbun) which means, one born at the same time with another; a contemporary in birth, an equal in age; a match, a peer (Lane & Aqrab).
Commentary:
The present and preceding two verses embody a complete picture of the material benefits and blessings which are bestowed upon believers in this very life and thus furnish a proof that they will also have the blessings promised to them in the life to come.
b
55:57.
هَٰذَا مَا تُوعَدُونَ لِيَوْمِ ٱلْحِسَابِ
全民审判日是当整个民族根据他们所做的事和行为应受报酬或惩罚时的日子。审判日在今世会降临每一个人、每一个社团和每一个国家。
The day of national reckoning when a whole people become deserving of reward or punishment according to their deeds and actions. A day of reckoning comes to every individual, community and nation in this very life.
Commentary:
The words, "the Day of Reckoning," besides referring to the Day of Judgement, here also mean, "the day of national reckoning" when a whole people become deserving of reward or Divine punishment according to their deeds and actions. A day of reckoning comes to every individual, community, and nation in this very life.
1115
全民审判日是当整个民族根据他们所做的事和行为应受报酬或惩罚时的日子。审判日在今世会降临每一个人、每一个社团和每一个国家。
3417
Commentary:
The words, "the Day of Reckoning," besides referring to the Day of Judgement, here also mean, "the day of national reckoning" when a whole people become deserving of reward or Divine punishment according to their deeds and actions. A day of reckoning comes to every individual, community, and nation in this very life.
2543
The day of national reckoning when a whole people become deserving of reward or punishment according to their deeds and actions. A day of reckoning comes to every individual, community and nation in this very life.
إِنَّ هَٰذَا لَرِزْقُنَا مَا لَهُۥ مِن نَّفَادٍ
Important Words:
نفاد (exhaustion) is derived from نفد which means, it came to an end, it became spent or exhausted. They say, نفد زاد القوم i.e. the provision of the people became exhausted. أنفدت البئر means, the well lost its water. نفاد means, wasting away; getting exhausted; ceasing; destruction (Aqrab).
3418
Important Words:
نفاد (exhaustion) is derived from نفد which means, it came to an end, it became spent or exhausted. They say, نفد زاد القوم i.e. the provision of the people became exhausted. أنفدت البئر means, the well lost its water. نفاد means, wasting away; getting exhausted; ceasing; destruction (Aqrab).
هَٰذَا ۚ وَإِنَّ لِلطَّٰغِينَ لَشَرَّ مَـَٔابٍ
78:22, 23.
78:22, 23.
78:22-23.
a
78:22, 23.
c
78:22-23.
c
78:22, 23.
جَهَنَّمَ يَصْلَوْنَهَا فَبِئْسَ ٱلْمِهَادُ
هَٰذَا فَلْيَذُوقُوهُ حَمِيمٌ وَغَسَّاقٌ
78:26.
78:26.
The inmates of Hell will be made to drink intensely hot or intensely cold water. As they did not make proper use of their God-given faculties and went to extremes in using them and did not follow the golden mean, so they will be made to drink extremely hot or extremely cold water.
78:26.
Important Words:
غساق (intensely cold and stinking drink) is derived from غسق. They say غسق اللیل i.e. the night became intensely dark. غسقت عیناہ (means, his eyes shed tears. غساق means, the ichor or watery matter and thick purulent matter that will flow and drip from the skins of the inmates of Hell, or the washings of them or their tears; intensely cold; cold and stinking (Lane). See also 17:79.
Commentary:
The inmates of Hell will be made to drink intensely hot or intensely cold water. As they did not make proper use of their God-given faculties and went to extremes in using them and did not follow the golden mean, so they will be made to drink extremely hot or extremely cold water.
b
78:26.
a
78:26.
3419
Important Words:
غساق (intensely cold and stinking drink) is derived from غسق. They say غسق اللیل i.e. the night became intensely dark. غسقت عیناہ (means, his eyes shed tears. غساق means, the ichor or watery matter and thick purulent matter that will flow and drip from the skins of the inmates of Hell, or the washings of them or their tears; intensely cold; cold and stinking (Lane). See also 17:79.
Commentary:
The inmates of Hell will be made to drink intensely hot or intensely cold water. As they did not make proper use of their God-given faculties and went to extremes in using them and did not follow the golden mean, so they will be made to drink extremely hot or extremely cold water.
d
78:26.
2544
The inmates of Hell will be made to drink intensely hot or intensely cold water. As they did not make proper use of their God-given faculties and went to extremes in using them and did not follow the golden mean, so they will be made to drink extremely hot or extremely cold water.
وَءَاخَرُ مِن شَكْلِهِۦٓ أَزْوَٰجٌ
Besides the meaning given in the text, the verse may also mean, 'And like them there will be other groups with similar records.'
Commentary:
Besides the meaning given in the text, the verse may also mean, "And like them there will be other groups with similar records."
3419A
Commentary:
Besides the meaning given in the text, the verse may also mean, "And like them there will be other groups with similar records."
2545
Besides the meaning given in the text, the verse may also mean, 'And like them there will be other groups with similar records.'
هَٰذَا فَوْجٌ مُّقْتَحِمٌ مَّعَكُمْ ۖ لَا مَرْحَبًۢا بِهِمْ ۚ إِنَّهُمْ صَالُوا۟ ٱلنَّارِ
52:14.
52:14.
When the leaders of disbelief will see a party of their followers coming to Hell, they will be told that a host of their followers will also enter into fire along with them. As the latter rushed to follow their leaders blindly and unthinkingly rejected truth, so they will enter Hell rushing headlong.
Important Words:
مقتحم (rushing headlong) is derived from قحم. They say قحم فی الامر i.e. he entered into the affair without consideration. اقتحم الامر means, he threw himself into the affair with vehemence and difficulty.
Commentary:
When leaders of disbelief will go to Hell, they will be told that a host of their followers will also enter into fire along with them. As the latter rushed to follow their leaders blindly and unthinkingly rejecting truth, so they will enter Hell rushing headlong.
The words لامرحباً بھم (no welcome for them) may be taken as having been spoken by the angels in charge of Hell or by the leaders of disbelief who would already be in Hell.
c
52:14.
b
18:54; 21:40; 52:14.3420
Important Words:
مقتحم (rushing headlong) is derived from قحم. They say قحم فی الامر i.e. he entered into the affair without consideration. اقتحم الامر means, he threw himself into the affair with vehemence and difficulty.
Commentary:
When leaders of disbelief will go to Hell, they will be told that a host of their followers will also enter into fire along with them. As the latter rushed to follow their leaders blindly and unthinkingly rejecting truth, so they will enter Hell rushing headlong.
The words لامرحباً بھم (no welcome for them) may be taken as having been spoken by the angels in charge of Hell or by the leaders of disbelief who would already be in Hell.
a
52:14.
2546
When the leaders of disbelief will see a party of their followers coming to Hell, they will be told that a host of their followers will also enter into fire along with them. As the latter rushed to follow their leaders blindly and unthinkingly rejected truth, so they will enter Hell rushing headlong.
قَالُوا۟ بَلْ أَنتُمْ لَا مَرْحَبًۢا بِكُمْ ۖ أَنتُمْ قَدَّمْتُمُوهُ لَنَا ۖ فَبِئْسَ ٱلْقَرَارُ
یعنی ایسے اعمال اور عقیدے ہمارے سامنے پیش کیے جن کو اختیار کرنے کی وجہ سے ہمیں دوزخ کا مُنہ دیکھنا پڑا۔
The followers of the leaders of disbelief will curse their leaders in these words. Both the leaders and the led will curse one another. It is human nature that when man is confronted with the evil consequences of his deeds, he tries to shift the blame to others. This is exactly what the guilty people generally do when they find themselves face to face with the dreadful results of their wicked deeds.
Commentary:
The words of this verse seem to have been spoken against the leaders of disbelief by their blind followers. Both the leaders and the led will curse one another. It is human nature that when man is confronted with the evil consequences of his deeds, he tries to shift the blame to others. This is exactly what the guilty people generally do when they find themselves face to face with the dreadful results of their wicked deeds.
1
یعنی ایسے اعمال اور عقیدے ہمارے سامنے پیش کیے جن کو اختیار کرنے کی وجہ سے ہمیں دوزخ کا مُنہ دیکھنا پڑا۔
3421
Commentary:
The words of this verse seem to have been spoken against the leaders of disbelief by their blind followers. Both the leaders and the led will curse one another. It is human nature that when man is confronted with the evil consequences of his deeds, he tries to shift the blame to others. This is exactly what the guilty people generally do when they find themselves face to face with the dreadful results of their wicked deeds.
2547
The followers of the leaders of disbelief will curse their leaders in these words. Both the leaders and the led will curse one another. It is human nature that when man is confronted with the evil consequences of his deeds, he tries to shift the blame to others. This is exactly what the guilty people generally do when they find themselves face to face with the dreadful results of their wicked deeds.
قَالُوا۟ رَبَّنَا مَن قَدَّمَ لَنَا هَٰذَا فَزِدْهُ عَذَابًا ضِعْفًا فِى ٱلنَّارِ
7:39.
d
7:39.
a
7:39.
3422
Commentary:
The followers of the leaders of disbelief will invoke the curse of God upon the heads of their erstwhile leaders.
b
7:39.
2548
The followers of the leaders of disbelief will invoke the curse of God upon the heads of their erstwhile leaders.
وَقَالُوا۟ مَا لَنَا لَا نَرَىٰ رِجَالًا كُنَّا نَعُدُّهُم مِّنَ ٱلْأَشْرَارِ
The reference in the words, 'the men,' is to the believers.
Commentary:
The reference in the word "the men" is to the believers.
3423
Commentary:
The reference in the word "the men" is to the believers.
2549
The reference in the words, 'the men,' is to the believers.
أَتَّخَذْنَٰهُمْ سِخْرِيًّا أَمْ زَاغَتْ عَنْهُمُ ٱلْأَبْصَٰرُ
The inmates of Hell will say to one another, 'What is the matter with us that we do not see here those men whom we looked upon as of no consequence and ridiculed in the earthly life. Did they not deserve our ridicule and were really good and godly men, or are they in Hell but we do not see them?'
Commentary:
The verse means to say that the inmates of Hell will say to one another, "What is the matter with us that we do not see here those men whom we looked down upon as of no consequence and whom we mocked and ridiculed in the earthly life. Did they not deserve our ridicule and were really good and godly men or are they in Hell but we do not see them?"
3424
Commentary:
The verse means to say that the inmates of Hell will say to one another, "What is the matter with us that we do not see here those men whom we looked down upon as of no consequence and whom we mocked and ridiculed in the earthly life. Did they not deserve our ridicule and were really good and godly men or are they in Hell but we do not see them?"
2550
The inmates of Hell will say to one another, 'What is the matter with us that we do not see here those men whom we looked upon as of no consequence and ridiculed in the earthly life. Did they not deserve our ridicule and were really good and godly men, or are they in Hell but we do not see them?'
إِنَّ ذَٰلِكَ لَحَقٌّ تَخَاصُمُ أَهْلِ ٱلنَّارِ
34:32; 40:48.
34:32; 40:48.
34:32; 40:48.
e
34:32; 40:48.
a
34:32; 40:48.
a
34:32; 40:48.