Ruku 398 ع
Section 398 of 556 • 10 Verses
أَفَمَن شَرَحَ ٱللَّهُ صَدْرَهُۥ لِلْإِسْلَٰمِ فَهُوَ عَلَىٰ نُورٍ مِّن رَّبِّهِۦ ۚ فَوَيْلٌ لِّلْقَٰسِيَةِ قُلُوبُهُم مِّن ذِكْرِ ٱللَّهِ ۚ أُو۟لَٰٓئِكَ فِى ضَلَٰلٍ مُّبِينٍ
6:126.
The teaching of Islam has such depth and vastness that it makes the hearts of believers expand and overflow with Divine knowledge and love. It certainly opens up new and endless vistas of thought, knowledge and truth.
6:126.
Commentary:
Whereas in the preceding verse reference was made to Divine revelation, in the present verse we are told that now that the Quran has been revealed those whose hearts God has opened for the acceptance of truth have accepted it but those who have chosen to grope in the darkness of disbelief have rejected it. These two classes of men cannot be equal. The verse further says that truth carries with it a strong conviction. The teaching of Islam has such depth and vastness that it makes the hearts of believers to expand and overflow with Divine knowledge and love. It certainly opens up new and endless vistas of thought, knowledge and truth.
d
6:126.
1131
伊斯兰教的教导的深度和广度是非常大的, 使信仰的人的胸襟扩大, 洋溢着来自安拉的知识和热爱。它必然在思想、知识和真理等方面开辟新的以及无穷无尽的远景。
a
6:126.
3451
Commentary:
Whereas in the preceding verse reference was made to Divine revelation, in the present verse we are told that now that the Quran has been revealed those whose hearts God has opened for the acceptance of truth have accepted it but those who have chosen to grope in the darkness of disbelief have rejected it. These two classes of men cannot be equal. The verse further says that truth carries with it a strong conviction. The teaching of Islam has such depth and vastness that it makes the hearts of believers to expand and overflow with Divine knowledge and love. It certainly opens up new and endless vistas of thought, knowledge and truth.
d
6:126.
2571
The teaching of Islam has such depth and vastness that it makes the hearts of believers expand and overflow with Divine knowledge and love. It certainly opens up new and endless vistas of thought, knowledge and truth.
ٱللَّهُ نَزَّلَ أَحْسَنَ ٱلْحَدِيثِ كِتَٰبًا مُّتَشَٰبِهًا مَّثَانِىَ تَقْشَعِرُّ مِنْهُ جُلُودُ ٱلَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَىٰ ذِكْرِ ٱللَّهِ ۚ ذَٰلِكَ هُدَى ٱللَّهِ يَهْدِى بِهِۦ مَن يَشَآءُ ۚ وَمَن يُضْلِلِ ٱللَّهُ فَمَا لَهُۥ مِنْ هَادٍ
15:88.
17:98.
«古兰经» 最完整和最完美地表达了安拉的启示。现在注释的这节经文中称 «古兰经» 为 كِتَاباً مُّتَشَابِهًا (Kitabam-Mutashabihan), 指示这是一本容许有各种不同解释的经本。这些解释彼此互相一致, 互相支持。«古兰经» 中没有任何一点是相互矛盾而不一致的。这是它的无可伦比的优点之一。另一个优点是, 它使用了许多隐喻、寓言和比喻。这增添了它文体的优美和雅致, 以最少的字确实表达了广泛的意义。还有, «古兰经» 又称为 مَثَانِی (Mathani), 这表示它用各种方法和形式反复讲述他的基本信念和教理, 为的是强调它们的重要性、必要性和目的性。这个单词也指示 «古兰经» 的有些教导和其他启示的经典中的相似而有些教导是新的, 它们的优美和崇高之处是无法类同而不可比拟的。
یعنی کچھ آیات قرآن مجید کی تو وہ ہیں جن کا مضمون بائبل اور پچھلی کتب سے ملتا ہے اور کچھ آیات ایسی ہیں جو نئے مضمون بیان کرتی ہیں اور اپنی شان میں اعلیٰ ہیں اور ان کو کوئی پہلی کتاب نہیں پہنچتی۔
یہ مثانی کا ترجمہ ہے۔
قرآن مجید میں مثانی کا لفظ ہے اور مثانی کے معنے موڑ کے بھی ہوتے ہیں اور دو تارہ کے تار کے بھی‘ جسے عام طور پر ناخنوں سے بجاتے ہیں (ناخنوں کو عربی میں ظفرکہتے ہیں۔ اسی کو بگاڑ کر انگریزی میں اس باجہ کا نام ظفر (ZITHER) رکھا گیا ہے اور جس سے آواز بہت بلند اور سریلی نکلتی ہے۔ پس اس آیت میں قرآن کریم کی یہ تعریف کی گئی ہے کہ پہلی کتابوں کے مقابلہ میں اس کی تعلیم نہایت سُریلی اور بلند شان ہے۔ (تفصیل کے لئے دیکھئے سیرِ روحانی جلد دوم)
15:88.
17:98.
Divine revelation has found the completest and most perfect expression in the Qur’an. In the verse under comment the Qur’an has been described as Kitaban Mutashabihan signifying that it is a Book which is susceptible of different interpretations which are consistent with and support each other. There is no contradiction or inconsistency anywhere in the Qur’an. This constitutes one of its inimitable excellences. Another excellence of the Qur’an lies in the fact that it has made use of metaphors, allegories and parables. This greatly adds to the beauty and grace of its style and assures vastness of meaning in the fewest possible words. Again, the Qur’an is called Mathani which signifies that it describes its basic beliefs and principles repeatedly and in different ways and forms, in order to emphasize their importance, necessity and purpose. The word also signifies that some of the teachings of the Qur’an resemble those of other revealed Scriptures and some are new and inapproachabl
15:88.
17:98.
Important Words:
متشابھا (mutually supporting) is derived from شبه. They say شبھه به i.e. he made it to be like that; he likened it to that. See also 3:8.
مثانی (repeated in diverse forms) is derived from ثنی. They say ثناہ i.e. he doubled it, or folded it. ثناہ (thanna-hu) means, he made it two or called it two; he repeated it (Lane & Aqrab). See also 15:88.
تقشعر (creep) is aorist from اقشعر which means, he or it quaked, shuddered or tumbled; it (the skin) dried up. اقشعر الشعرmeans, the hair stood upon end on account of fear or cold. They say أخذته قشعریرة i.e. a tremor of the skin seized him (Lane & Aqrab).
Commentary:
The Quran is the last heavenly Message. Divine revelation has found completest and most perfect expression in it. In the verse under comment the Quran has been described as کتابا متشابھا which means that it is a Book which is susceptible of different interpretations but these interpretations are consistent and support each other. There is no contradiction or inconsistency anywhere in the Quran. This constitutes one of its inimitable excellences. Another excellence of the Quran lies in the fact that it has made extensive use of metaphors, allegories and parables. This greatly adds to the beauty and grace of its style and assures vastness of meaning in the fewest possible words. Again, the Quran is called مثانی which signifies that it describes its basic beliefs and principles repeatedly and in various ways and forms, in order to emphasize their importance, necessity and purpose.
The word also signifies that some of the teachings of the Quran resemble those of other revealed Scriptures and some are new and unapproachable and incomparable in their excellences and beauties.
a
15:88.
b
17:98.
1132
«古兰经» 最完整和最完美地表达了安拉的启示。现在注释的这节经文中称 «古兰经» 为 كِتَاباً مُّتَشَابِهًا (Kitabam-Mutashabihan), 指示这是一本容许有各种不同解释的经本。这些解释彼此互相一致, 互相支持。«古兰经» 中没有任何一点是相互矛盾而不一致的。这是它的无可伦比的优点之一。另一个优点是, 它使用了许多隐喻、寓言和比喻。这增添了它文体的优美和雅致, 以最少的字确实表达了广泛的意义。还有, «古兰经» 又称为 مَثَانِی (Mathani), 这表示它用各种方法和形式反复讲述他的基本信念和教理, 为的是强调它们的重要性、必要性和目的性。这个单词也指示 «古兰经» 的有些教导和其他启示的经典中的相似而有些教导是新的, 它们的优美和崇高之处是无法类同而不可比拟的。
1
یعنی کچھ آیات قرآن مجید کی تو وہ ہیں جن کا مضمون بائبل اور پچھلی کتب سے ملتا ہے اور کچھ آیات ایسی ہیں جو نئے مضمون بیان کرتی ہیں اور اپنی شان میں اعلیٰ ہیں اور ان کو کوئی پہلی کتاب نہیں پہنچتی۔
2
یہ مثانی کا ترجمہ ہے۔
3
قرآن مجید میں مثانی کا لفظ ہے اور مثانی کے معنے موڑ کے بھی ہوتے ہیں اور دو تارہ کے تار کے بھی‘ جسے عام طور پر ناخنوں سے بجاتے ہیں (ناخنوں کو عربی میں ظفرکہتے ہیں۔ اسی کو بگاڑ کر انگریزی میں اس باجہ کا نام ظفر (ZITHER) رکھا گیا ہے اور جس سے آواز بہت بلند اور سریلی نکلتی ہے۔ پس اس آیت میں قرآن کریم کی یہ تعریف کی گئی ہے کہ پہلی کتابوں کے مقابلہ میں اس کی تعلیم نہایت سُریلی اور بلند شان ہے۔ (تفصیل کے لئے دیکھئے سیرِ روحانی جلد دوم)
a
15:88.
b
17:98.
3452
Important Words:
متشابھا (mutually supporting) is derived from شبه. They say شبھه به i.e. he made it to be like that; he likened it to that. See also 3:8.
مثانی (repeated in diverse forms) is derived from ثنی. They say ثناہ i.e. he doubled it, or folded it. ثناہ (thanna-hu) means, he made it two or called it two; he repeated it (Lane & Aqrab). See also 15:88.
تقشعر (creep) is aorist from اقشعر which means, he or it quaked, shuddered or tumbled; it (the skin) dried up. اقشعر الشعرmeans, the hair stood upon end on account of fear or cold. They say أخذته قشعریرة i.e. a tremor of the skin seized him (Lane & Aqrab).
Commentary:
The Quran is the last heavenly Message. Divine revelation has found completest and most perfect expression in it. In the verse under comment the Quran has been described as کتابا متشابھا which means that it is a Book which is susceptible of different interpretations but these interpretations are consistent and support each other. There is no contradiction or inconsistency anywhere in the Quran. This constitutes one of its inimitable excellences. Another excellence of the Quran lies in the fact that it has made extensive use of metaphors, allegories and parables. This greatly adds to the beauty and grace of its style and assures vastness of meaning in the fewest possible words. Again, the Quran is called مثانی which signifies that it describes its basic beliefs and principles repeatedly and in various ways and forms, in order to emphasize their importance, necessity and purpose.
The word also signifies that some of the teachings of the Quran resemble those of other revealed Scriptures and some are new and unapproachable and incomparable in their excellences and beauties.
a
15:88.
b
17:98.
2572
Divine revelation has found the completest and most perfect expression in the Qur’an. In the verse under comment the Qur’an has been described as Kitaban Mutashabihan signifying that it is a Book which is susceptible of different interpretations which are consistent with and support each other. There is no contradiction or inconsistency anywhere in the Qur’an. This constitutes one of its inimitable excellences. Another excellence of the Qur’an lies in the fact that it has made use of metaphors, allegories and parables. This greatly adds to the beauty and grace of its style and assures vastness of meaning in the fewest possible words. Again, the Qur’an is called Mathani which signifies that it describes its basic beliefs and principles repeatedly and in different ways and forms, in order to emphasize their importance, necessity and purpose. The word also signifies that some of the teachings of the Qur’an resemble those of other revealed Scriptures and some are new and inapproachabl
أَفَمَن يَتَّقِى بِوَجْهِهِۦ سُوٓءَ ٱلْعَذَابِ يَوْمَ ٱلْقِيَٰمَةِ ۚ وَقِيلَ لِلظَّٰلِمِينَ ذُوقُوا۟ مَا كُنتُمْ تَكْسِبُونَ
这些话意示不信的人在审判日将受到严厉的惩罚。他们将被这种厉害的惩罚弄得惊惶失措, 竟然不将面孔--------身体最敏感的部位, 加以保护, 反而突显出来。
بعض جگہ ہم نے وَجْہٌ کے معنے ’’سردار‘‘ کے بھی کیے ہیں مگر یہ معنے دنیوی عذاب پر لگ سکتے ہیں اخروی عذاب پر نہیں۔ کیونکہ دنیا میں انسان اپنی جگہ پر اپنے سرداروں کو عذاب کی طرف دھکیل سکتا ہے مگر آخرت میں ایسا نہیں کر سکتا۔ پس ہم نے اس جگہ وَجْہٌ کے معنے مُنہ کے کیے ہیں۔ مراد یہ ہے کہ قیامت کے دن عذاب کی سختی کی وجہ سے کفار ایسے مدہوش اور پاگل ہو جائیں گے کہ بجائے اس کے کہ وہ اپنے منہ کو بچائیں جو اصل بچانے کی چیز ہے۔ وہ باقی بدن کو پیچھے کر دیں گے اور منہ آگے کر دیں گے۔ گویا خداتعالیٰ ان کے دل میں ایسی خواہش پیدا کر دے گا کہ وہ بے تحاشا پیٹوں کے بل گھسٹتے ہوئے دوز
The words signify the severity of the punishment which disbelievers will receive on the Day of Reckoning. They will become so confused and confounded by the severe punishment that, instead of protecting their faces, which are the most sensitive part of the body, they will put them forward.
Commentary:
The words, Is he, then, who has nothing but his own face to protect him with, signify the severity of the punishment which disbelievers will receive on the Day of Reckoning. They will become so confused and confounded by the severe punishment that instead of protecting their faces—the most sensitive part of the body—they will put them forward. This condition of disbelievers is also depicted in 14:51 and 54:49.
1133
这些话意示不信的人在审判日将受到严厉的惩罚。他们将被这种厉害的惩罚弄得惊惶失措, 竟然不将面孔--------身体最敏感的部位, 加以保护, 反而突显出来。
1
بعض جگہ ہم نے وَجْہٌ کے معنے ’’سردار‘‘ کے بھی کیے ہیں مگر یہ معنے دنیوی عذاب پر لگ سکتے ہیں اخروی عذاب پر نہیں۔ کیونکہ دنیا میں انسان اپنی جگہ پر اپنے سرداروں کو عذاب کی طرف دھکیل سکتا ہے مگر آخرت میں ایسا نہیں کر سکتا۔ پس ہم نے اس جگہ وَجْہٌ کے معنے مُنہ کے کیے ہیں۔ مراد یہ ہے کہ قیامت کے دن عذاب کی سختی کی وجہ سے کفار ایسے مدہوش اور پاگل ہو جائیں گے کہ بجائے اس کے کہ وہ اپنے منہ کو بچائیں جو اصل بچانے کی چیز ہے۔ وہ باقی بدن کو پیچھے کر دیں گے اور منہ آگے کر دیں گے۔ گویا خداتعالیٰ ان کے دل میں ایسی خواہش پیدا کر دے گا کہ وہ بے تحاشا پیٹوں کے بل گھسٹتے ہوئے دوز
3453
Commentary:
The words, Is he, then, who has nothing but his own face to protect him with, signify the severity of the punishment which disbelievers will receive on the Day of Reckoning. They will become so confused and confounded by the severe punishment that instead of protecting their faces—the most sensitive part of the body—they will put them forward. This condition of disbelievers is also depicted in 14:51 and 54:49.
2573
The words signify the severity of the punishment which disbelievers will receive on the Day of Reckoning. They will become so confused and confounded by the severe punishment that, instead of protecting their faces, which are the most sensitive part of the body, they will put them forward.
كَذَّبَ ٱلَّذِينَ مِن قَبْلِهِمْ فَأَتَىٰهُمُ ٱلْعَذَابُ مِنْ حَيْثُ لَا يَشْعُرُونَ
16:27; 59:3.
16:27; 59:3.
16:27; 59:3.
c
16:27; 59:3.
a
16:27; 59:3.
a
16:27; 59:3.
فَأَذَاقَهُمُ ٱللَّهُ ٱلْخِزْىَ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ وَلَعَذَابُ ٱلْءَاخِرَةِ أَكْبَرُ ۚ لَوْ كَانُوا۟ يَعْلَمُونَ
13:35; 68:34.
13:35; 68:34.
13:35; 68:34.
a
13:35; 68:34.
b
13:35; 68:34.
b
13:35; 68:34.
وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِى هَٰذَا ٱلْقُرْءَانِ مِن كُلِّ مَثَلٍ لَّعَلَّهُمْ يَتَذَكَّرُونَ
17:90; 30:59.
The verse develops the argument given in v. 24, viz. that the Qur’an contains the best Message for mankind, in that it has comprehensively dealt with all those principles and teachings which have deep bearing on man’s spiritual and moral development, and also with all those subjects which can make his life useful and pleasant. It has provided guidance in matters of belief and conduct.
17:90; 30:59.
Commentary:
The verse develops the argument given in v. 24, viz. that the Quran contains the best Message for mankind, in that it has comprehensively dealt with all those principles and teachings which have deep bearing on man’s spiritual and moral development, and also with all those subjects which can make his life useful and pleasant. It has also provided right guidance in matters of belief and conduct about which the various existing religions disagree.
b
17:90; 30:59.
1134
这节经文展开了第24节经文中的论题, 即 «古兰经» 具有人类需要的最好 的经义, 它全面地述及了与人类精神道德发展有深切关系的所有教理和教义。而且也述及能使人类生活愉快而有益的所有论题。它为信仰和行动的种种事情提出了指导方针。
c
17:90; 30:59.
3454
Commentary:
The verse develops the argument given in v. 24, viz. that the Quran contains the best Message for mankind, in that it has comprehensively dealt with all those principles and teachings which have deep bearing on man’s spiritual and moral development, and also with all those subjects which can make his life useful and pleasant. It has also provided right guidance in matters of belief and conduct about which the various existing religions disagree.
c
17:90; 30:59.
2574
The verse develops the argument given in v. 24, viz. that the Qur’an contains the best Message for mankind, in that it has comprehensively dealt with all those principles and teachings which have deep bearing on man’s spiritual and moral development, and also with all those subjects which can make his life useful and pleasant. It has provided guidance in matters of belief and conduct.
قُرْءَانًا عَرَبِيًّا غَيْرَ ذِى عِوَجٍ لَّعَلَّهُمْ يَتَّقُونَ
12:3; 42:8; 43:4.
12:3; 42:8; 43:4.
c
12:3; 42:8; 43:4.
a
12:3; 42:8; 43:4.
3455
Commentary:
For an explanation of قرآناً عربیاً see 12:3.
d
12:3; 42:8; 43:4.
ضَرَبَ ٱللَّهُ مَثَلًا رَّجُلًا فِيهِ شُرَكَآءُ مُتَشَٰكِسُونَ وَرَجُلًا سَلَمًا لِّرَجُلٍ هَلْ يَسْتَوِيَانِ مَثَلًا ۚ ٱلْحَمْدُ لِلَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ
一个多神教徒好像一个侍候几个主人的人, 这些主人彼此有利害冲突, 脾气又坏, 争吵不已。这样的一种人的命运实在太可怜! 他能像真正的信者只要侍候和取悦于一个主宰安拉？
یعنی مشرک اور مو ّحد۔
A polytheist is like a person who has to serve several masters, having mutually antagonistic interests and who also are ill-tempered and quarrelsome. Pitiable indeed is the lot of such a person! Can he be like a true believer who has to serve and please only one Master—Allah?
Important Words:
متشاکسون (disagree with one another) is derived from شکس i.e. he was or became refractory, perverse, stubborn or obstinate or evil in disposition or repugnant. تشاکسوا means, they treated one another with harshness; they opposed each other. متشاکسونmeans, disagreeing with one another or disputing together (Lane & Aqrab).
Commentary:
The verse very effectively shows how untenable and impossible is the position of a polytheist. He is like a person who has to serve many masters, having interests mutually antagonistic and who also are ill-tempered and quarrelsome. Pitiable indeed is the lot of such a person! Can he be like a true believer who has to serve and please only one Master—God?
1135
一个多神教徒好像一个侍候几个主人的人, 这些主人彼此有利害冲突, 脾气又坏, 争吵不已。这样的一种人的命运实在太可怜! 他能像真正的信者只要侍候和取悦于一个主宰安拉？
2
یعنی مشرک اور مو ّحد۔
3456
Important Words:
متشاکسون (disagree with one another) is derived from شکس i.e. he was or became refractory, perverse, stubborn or obstinate or evil in disposition or repugnant. تشاکسوا means, they treated one another with harshness; they opposed each other. متشاکسونmeans, disagreeing with one another or disputing together (Lane & Aqrab).
Commentary:
The verse very effectively shows how untenable and impossible is the position of a polytheist. He is like a person who has to serve many masters, having interests mutually antagonistic and who also are ill-tempered and quarrelsome. Pitiable indeed is the lot of such a person! Can he be like a true believer who has to serve and please only one Master—God?
2575
A polytheist is like a person who has to serve several masters, having mutually antagonistic interests and who also are ill-tempered and quarrelsome. Pitiable indeed is the lot of such a person! Can he be like a true believer who has to serve and please only one Master—Allah?
إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ
23:16.
23:16.
23:16.
d
23:16.
b
23:16.
a
23:16.
ثُمَّ إِنَّكُمْ يَوْمَ ٱلْقِيَٰمَةِ عِندَ رَبِّكُمْ تَخْتَصِمُونَ
23:17.
23:17.
23:17.
e
23:17.
c
23:17.
b
23:17.