Ruku 399 ع
Section 399 of 556 • 10 Verses
۞ فَمَنْ أَظْلَمُ مِمَّن كَذَبَ عَلَى ٱللَّهِ وَكَذَّبَ بِٱلصِّدْقِ إِذْ جَآءَهُۥٓ ۚ أَلَيْسَ فِى جَهَنَّمَ مَثْوًى لِّلْكَٰفِرِينَ
6:22; 10:18; 29:69.
6:22; 10:18; 29:69.
6:22; 10:18; 29:69.
Commentary:
After having briefly referred, in the foregoing verses, to the need and purpose of revelation, the Surah proceeds to give two very sound and effective arguments in support of that phenomenon. The verse under comment deals with the first argument, which is, that two persons never succeed in life; the one who invents lies against God and the other who denies and rejects the truth when it is presented and preached to him. The second argument is given in the next verse.
a
6:22; 10:18; 29:69.
d
6:22; 10:18; 29:69.
3457
Commentary:
After having briefly referred, in the foregoing verses, to the need and purpose of revelation, the Surah proceeds to give two very sound and effective arguments in support of that phenomenon. The verse under comment deals with the first argument, which is, that two persons never succeed in life; the one who invents lies against God and the other who denies and rejects the truth when it is presented and preached to him. The second argument is given in the next verse.
c
6:22; 10:18; 29:69.
وَٱلَّذِى جَآءَ بِٱلصِّدْقِ وَصَدَّقَ بِهِۦٓ ۙ أُو۟لَٰٓئِكَ هُمُ ٱلْمُتَّقُونَ
Commentary:
The second argument to support and establish the truth of a claimant to Divine revelation lies in the fact that the Prophets of God and those who accept their Message and follow their lead invariably meet with success, because they enjoy God’s protection and help. These two criteria, the one mentioned in this and the other in the previous verse, determine the truth of all Divine Messengers.
3458
Commentary:
The second argument to support and establish the truth of a claimant to Divine revelation lies in the fact that the Prophets of God and those who accept their Message and follow their lead invariably meet with success, because they enjoy God’s protection and help. These two criteria, the one mentioned in this and the other in the previous verse, determine the truth of all Divine Messengers.
لَهُم مَّا يَشَآءُونَ عِندَ رَبِّهِمْ ۚ ذَٰلِكَ جَزَآءُ ٱلْمُحْسِنِينَ
16:32; 50:36.
16:32; 50:36.
16:32; 50:36.
b
16:32; 50:36.
a
16:32; 50:36.
d
16:32; 50:36.
لِيُكَفِّرَ ٱللَّهُ عَنْهُمْ أَسْوَأَ ٱلَّذِى عَمِلُوا۟ وَيَجْزِيَهُمْ أَجْرَهُم بِأَحْسَنِ ٱلَّذِى كَانُوا۟ يَعْمَلُونَ
16:98; 29:8.
Commentary:
The verse purports to say that God covers up lapses, if any, of believers, and protects them against their evil consequences, while He rewards their good actions, of whatever degree and measure, as He would reward their best actions.
c
16:98; 29:8.
1136
安拉会给信者善行的报酬, 不论他的善行的程度如何, 他都会给予他们的行为最好报酬。
b
16:98; 29:8.
3459
Commentary:
The verse purports to say that God covers up lapses, if any, of believers, and protects them against their evil consequences, while He rewards their good actions, of whatever degree and measure, as He would reward their best actions.
e
16:98; 29:8.
2576
God rewards the good actions of believers, of whatever degree and measure, as He would reward their best actions.
أَلَيْسَ ٱللَّهُ بِكَافٍ عَبْدَهُۥ ۖ وَيُخَوِّفُونَكَ بِٱلَّذِينَ مِن دُونِهِۦ ۚ وَمَن يُضْلِلِ ٱللَّهُ فَمَا لَهُۥ مِنْ هَادٍ
39:24.
39:24.
See 39:24.
Commentary:
The verse reinforces and enlarges the argument given in vv. 33, 34 above, viz. that all the schemes and machinations of disbelievers cannot cause the Prophets any real harm. This forms another proof of the fact that God is at their back and His help and succour alone is sufficient for them and that the threats of disbelievers cannot intimidate them into giving up their mission.
d
39:24.
a
See 39:24.
3460
Commentary:
The verse reinforces and enlarges the argument given in vv. 33, 34 above, viz. that all the schemes and machinations of disbelievers cannot cause the Prophets any real harm. This forms another proof of the fact that God is at their back and His help and succour alone is sufficient for them and that the threats of disbelievers cannot intimidate them into giving up their mission.
a
39:24.
وَمَن يَهْدِ ٱللَّهُ فَمَا لَهُۥ مِن مُّضِلٍّ ۗ أَلَيْسَ ٱللَّهُ بِعَزِيزٍ ذِى ٱنتِقَامٍ
18:18.
یعنی کفار تو کوشش کرتے تھے کہ مومن کسی طرح گمراہ ہو جائیں لیکن مومنوں کی قربانی کی وجہ سے اللہ تعالیٰ چاہتا تھا کہ مومن بڑھیں اس لئے اس آیت میں فرماتا ہے کہ کیا اللہ تعالیٰ غالب نہیں کہ جو اس کا منشا ہے اس کو پورا کرے اور جو دشمنوں کا منشا ہے اس کو ناکام کرے۔
18:18.
18:18.
Commentary:
Another fact which is writ large on the history of all religions is that those unfortunate people who incur Divine wrath by their persistent opposition to God’s Messengers never go unpunished.
e
18:18.
1
یعنی کفار تو کوشش کرتے تھے کہ مومن کسی طرح گمراہ ہو جائیں لیکن مومنوں کی قربانی کی وجہ سے اللہ تعالیٰ چاہتا تھا کہ مومن بڑھیں اس لئے اس آیت میں فرماتا ہے کہ کیا اللہ تعالیٰ غالب نہیں کہ جو اس کا منشا ہے اس کو پورا کرے اور جو دشمنوں کا منشا ہے اس کو ناکام کرے۔
b
18:18.
3461
Commentary:
Another fact which is writ large on the history of all religions is that those unfortunate people who incur Divine wrath by their persistent opposition to God’s Messengers never go unpunished.
b
18:18.
وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ لَيَقُولُنَّ ٱللَّهُ ۚ قُلْ أَفَرَءَيْتُم مَّا تَدْعُونَ مِن دُونِ ٱللَّهِ إِنْ أَرَادَنِىَ ٱللَّهُ بِضُرٍّ هَلْ هُنَّ كَٰشِفَٰتُ ضُرِّهِۦٓ أَوْ أَرَادَنِى بِرَحْمَةٍ هَلْ هُنَّ مُمْسِكَٰتُ رَحْمَتِهِۦ ۚ قُلْ حَسْبِىَ ٱللَّهُ ۖ عَلَيْهِ يَتَوَكَّلُ ٱلْمُتَوَكِّلُونَ
قرآن مجید میں ھُنَّ کا لفظ ہے جو جمع مؤنث کے لئے آتا ہے۔ یہ لفظ اس لئے استعمال کیا گیا ہے کہ اللہ تعالیٰ کے سوا جو معبود تھے کفار ان کو عورتیں سمجھتے تھے۔
29:62; 31:26.
9:129.
Though idolaters, out of superstition or traditional attachment, worship false gods, yet if the argument is driven home to them, they have to, and invariably do, confess that God is the Creator of the heavens and the earth and in Him alone resides all real power.
29:62; 31:26; 44:8.
9:129.
Commentary:
The verse means to say that though idolaters, out of superstition or traditional attachment to false gods, worship such gods, yet if the argument is driven home to them, they have to, and invariably do, confess that God is the Creator of heavens and earth and in Him alone resides all real power.
a
29:62; 31:26.
b
9:129.
1137
虽然多神教徒出于迷信或传统的感情崇拜虚假的众神灵, 但是他们如果充份知晓了这一论点, 他们不得不而且必然会承认安拉是天地的创造主, 而且只有他具有一切真正的力量。
1
قرآن مجید میں ھُنَّ کا لفظ ہے جو جمع مؤنث کے لئے آتا ہے۔ یہ لفظ اس لئے استعمال کیا گیا ہے کہ اللہ تعالیٰ کے سوا جو معبود تھے کفار ان کو عورتیں سمجھتے تھے۔
c
29:62; 31:26; 44:8.
d
9:129.
3462
Commentary:
The verse means to say that though idolaters, out of superstition or traditional attachment to false gods, worship such gods, yet if the argument is driven home to them, they have to, and invariably do, confess that God is the Creator of heavens and earth and in Him alone resides all real power.
c
29:62; 31:26.
d
9:129.
2577
Though idolaters, out of superstition or traditional attachment, worship false gods, yet if the argument is driven home to them, they have to, and invariably do, confess that God is the Creator of the heavens and the earth and in Him alone resides all real power.
قُلْ يَٰقَوْمِ ٱعْمَلُوا۟ عَلَىٰ مَكَانَتِكُمْ إِنِّى عَٰمِلٌ ۖ فَسَوْفَ تَعْلَمُونَ
6:136; 11:122.
The verse throws out an open challenge to disbelievers to do their worst and use all their power, resources and influence to destroy Islam, but they will never succeed in their evil designs. Islam is humanity’s last hope and final destiny and, therefore, its cause is bound to triumph and prevail.
6:136; 11:122.
Important Words:
مکانتکم (as you can). مکانة is considered by some to have been derived from کان which means, he or it was, or it came into existence. Thus it means, place of existence; state or condition. It may also be taken to have been derived from مکن. They say مکن عند الامیر i.e. he had a great position with the prince. In this sense of the root word مکانة would mean, greatness; high rank or standing; honourable place or position; power. The expression اعملوا علی مکانتکم would thus mean, do what you can; do your worst (Lane & Aqrab).
The verse throws out an open challenge to disbelievers to do their worst and use all their power, resources and influence to destroy Islam but they will never succeed in their evil designs. Islam is humanity’s last hope and final destiny and, therefore, its cause is bound to triumph and prevail.
c
6:136; 11:122.
1138
这节经文对不信的人公开提出一个挑战, 要他们尽量使用他们的力量、资源和影响来消灭伊斯兰教。但是他们险恶的企图将决不会成功。伊斯兰教是人类最后的希望和最终的命运。因此, 它的事业一定胜利成功。
a
6:136; 11:122.
3463
Important Words:
مکانتکم (as you can). مکانة is considered by some to have been derived from کان which means, he or it was, or it came into existence. Thus it means, place of existence; state or condition. It may also be taken to have been derived from مکن. They say مکن عند الامیر i.e. he had a great position with the prince. In this sense of the root word مکانة would mean, greatness; high rank or standing; honourable place or position; power. The expression اعملوا علی مکانتکم would thus mean, do what you can; do your worst (Lane & Aqrab).
The verse throws out an open challenge to disbelievers to do their worst and use all their power, resources and influence to destroy Islam but they will never succeed in their evil designs. Islam is humanity’s last hope and final destiny and, therefore, its cause is bound to triumph and prevail.
e
6:136; 11:122.
2578
The verse throws out an open challenge to disbelievers to do their worst and use all their power, resources and influence to destroy Islam, but they will never succeed in their evil designs. Islam is humanity’s last hope and final destiny and, therefore, its cause is bound to triumph and prevail.
مَن يَأْتِيهِ عَذَابٌ يُخْزِيهِ وَيَحِلُّ عَلَيْهِ عَذَابٌ مُّقِيمٌ
11:40.
11:40.
11:40.
Commentary:
The verse mentions two kinds of punishment which is in store for rejecters of truth. عذاب یخزیه (punishment that will disgrace him) denotes the punishment in the form of ignominy and humiliation to which they will be subjected in this life and عذاب مقیم (abiding punishment) is the punishment of the next life which will be of much longer duration. Almost everywhere in the Quran the word خزیdenotes disgrace and humiliation in this world. See 2:86, 115; 5:34, 42; 11:67; 22:10; 41:17; etc.
d
11:40.
b
11:40.
3464
Commentary:
The verse mentions two kinds of punishment which is in store for rejecters of truth. عذاب یخزیه (punishment that will disgrace him) denotes the punishment in the form of ignominy and humiliation to which they will be subjected in this life and عذاب مقیم (abiding punishment) is the punishment of the next life which will be of much longer duration. Almost everywhere in the Quran the word خزیdenotes disgrace and humiliation in this world. See 2:86, 115; 5:34, 42; 11:67; 22:10; 41:17; etc.
a
11:40.
إِنَّآ أَنزَلْنَا عَلَيْكَ ٱلْكِتَٰبَ لِلنَّاسِ بِٱلْحَقِّ ۖ فَمَنِ ٱهْتَدَىٰ فَلِنَفْسِهِۦ ۖ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا ۖ وَمَآ أَنتَ عَلَيْهِم بِوَكِيلٍ
10:109; 17:16; 27:93.
Man himself is the architect of his destiny—good or bad.
10:109; 17:16; 27:93.
Commentary:
This verse like many other verses of the Quran shows that man himself is the architect of his destiny—good or bad.
e
10:109; 17:16; 27:93.
1139
人类本身是自己命运--------好的或坏的--------的建造者。
c
10:109; 17:16; 27:93.
3465
Commentary:
This verse like many other verses of the Quran shows that man himself is the architect of his destiny—good or bad.
b
10:109; 17:16; 27:93.
2579
Man himself is the architect of his destiny—good or bad.