Ruku 405 ع
Section 405 of 556 • 11 Verses
إِنَّ ٱلَّذِينَ كَفَرُوا۟ يُنَادَوْنَ لَمَقْتُ ٱللَّهِ أَكْبَرُ مِن مَّقْتِكُمْ أَنفُسَكُمْ إِذْ تُدْعَوْنَ إِلَى ٱلْإِيمَٰنِ فَتَكْفُرُونَ
人的本性是, 当他遇到他恶事所引出的不幸后果时, 开始咒骂自己。不信的人被告知说, 他们要面临惩罚时, 他们觉得厌恶他们自己。可是永久仁慈和无限博爱的安拉在他们拒绝他的教义以及反对和迫害他的使者时, 更加憎恨他们。
It is human nature that when a person is confronted with the evil consequences of his bad deeds, he begins to curse himself. The disbelievers are told that when they are face to face with punishment they feel disgusted with themselves. But the Merciful and Gracious God was more disgusted with them when they rejected His Message and opposed and persecuted His Messengers.
Commentary:
It is human nature that when a person is confronted with the evil consequences of his bad deeds, he begins to curse himself. It is to this aspect of the nature of man that reference is made in this verse. The disbelievers are told that when they are face to face with punishment they feel disgusted with themselves. But they should know that the Merciful and Gracious God was more disgusted with them when they rejected His Message and opposed and persecuted His Messengers.
1155
人的本性是, 当他遇到他恶事所引出的不幸后果时, 开始咒骂自己。不信的人被告知说, 他们要面临惩罚时, 他们觉得厌恶他们自己。可是永久仁慈和无限博爱的安拉在他们拒绝他的教义以及反对和迫害他的使者时, 更加憎恨他们。
3502
Commentary:
It is human nature that when a person is confronted with the evil consequences of his bad deeds, he begins to curse himself. It is to this aspect of the nature of man that reference is made in this verse. The disbelievers are told that when they are face to face with punishment they feel disgusted with themselves. But they should know that the Merciful and Gracious God was more disgusted with them when they rejected His Message and opposed and persecuted His Messengers.
2597
It is human nature that when a person is confronted with the evil consequences of his bad deeds, he begins to curse himself. The disbelievers are told that when they are face to face with punishment they feel disgusted with themselves. But the Merciful and Gracious God was more disgusted with them when they rejected His Message and opposed and persecuted His Messengers.
قَالُوا۟ رَبَّنَآ أَمَتَّنَا ٱثْنَتَيْنِ وَأَحْيَيْتَنَا ٱثْنَتَيْنِ فَٱعْتَرَفْنَا بِذُنُوبِنَا فَهَلْ إِلَىٰ خُرُوجٍ مِّن سَبِيلٍ
اَمَتَّنَا اثْنَتَیْنِ میں ایک تو وہ موت مراد ہے جو پیدائش سے پہلے زمانہ کے ساتھ تعلق رکھتی ہے اس کو یاد دلا کر وہ کہتے ہیں کہ الٰہی تو نے دو دفعہ ہم پر ایسی حالت طاری کی کہ ہم مُردوں کی مانند تھے۔ ایک دفعہ پیدائش سے پہلے اور ایک دفعہ زندگی کے بعد۔ اَحْیَیْتَنَا اثْنَتَیْنِ میں بھی دو زندگیوں کی طرف اشارہ کیا ہے ایک دفعہ جب ماں کے پیٹ سے بچہ نکلا اور اس نے سانس لیا اور دوسری دفعہ جب وہ اس دنیا میں زندگی گذار کر مرے گا اور پھر زندہ کیا جائے گا۔
یعنی دو دفعہ موت کے بعد ہمیں زندگی ملی مگر پھر بھی ہم نے نصیحت حاصل نہ کی۔ تو کیا یہ ہمارا گناہ ناقابلِ معافی ہوگا یا کوئی ایسا ذریعہ بھی ہے جس سے معافی مل جائے۔ قرآن کریم سے معلوم ہوتا ہے کہ اس دنیا میں تو یہ موقعہ ہے کہ انسان وقت کے نبی کو قبول کرے اور توبہ کرے تو اس کے پچھلے سب گناہ معاف ہو جاتے ہیں اور دوسرا موقعہ مرنے کے بعد شفاعت کا ہے جس کا ذکر قرآن کریم میں آچکا ہے کہ نبیوں اور فرشتوں کے ذریعہ سے جن کو خداتعالیٰ شفاعت کرنے کی اجازت دے گا بعض لوگ نجات پا جائیں گے (ترمذی ابواب صفۃ القیامۃ۔ باب ماجاء فی الشفاعَۃِ و بخاری کتاب الرقاق)
30:41.
The state before birth is a sort of death and the end of this life is the second death. The birth and the Resurrection are the two lives.
30:41.
Commentary:
The state before birth is a sort of death and the end of this life is the second death. The birth and the Resurrection are the two lives.
b
30:41.
1156
诞生前的状态是一种死亡的形式, 而此生的了结是第二次死亡。诞生和复生是两次生命。
1
اَمَتَّنَا اثْنَتَیْنِ میں ایک تو وہ موت مراد ہے جو پیدائش سے پہلے زمانہ کے ساتھ تعلق رکھتی ہے اس کو یاد دلا کر وہ کہتے ہیں کہ الٰہی تو نے دو دفعہ ہم پر ایسی حالت طاری کی کہ ہم مُردوں کی مانند تھے۔ ایک دفعہ پیدائش سے پہلے اور ایک دفعہ زندگی کے بعد۔ اَحْیَیْتَنَا اثْنَتَیْنِ میں بھی دو زندگیوں کی طرف اشارہ کیا ہے ایک دفعہ جب ماں کے پیٹ سے بچہ نکلا اور اس نے سانس لیا اور دوسری دفعہ جب وہ اس دنیا میں زندگی گذار کر مرے گا اور پھر زندہ کیا جائے گا۔
2
یعنی دو دفعہ موت کے بعد ہمیں زندگی ملی مگر پھر بھی ہم نے نصیحت حاصل نہ کی۔ تو کیا یہ ہمارا گناہ ناقابلِ معافی ہوگا یا کوئی ایسا ذریعہ بھی ہے جس سے معافی مل جائے۔ قرآن کریم سے معلوم ہوتا ہے کہ اس دنیا میں تو یہ موقعہ ہے کہ انسان وقت کے نبی کو قبول کرے اور توبہ کرے تو اس کے پچھلے سب گناہ معاف ہو جاتے ہیں اور دوسرا موقعہ مرنے کے بعد شفاعت کا ہے جس کا ذکر قرآن کریم میں آچکا ہے کہ نبیوں اور فرشتوں کے ذریعہ سے جن کو خداتعالیٰ شفاعت کرنے کی اجازت دے گا بعض لوگ نجات پا جائیں گے (ترمذی ابواب صفۃ القیامۃ۔ باب ماجاء فی الشفاعَۃِ و بخاری کتاب الرقاق)
a
30:41.
3503
Commentary:
The state before birth is a sort of death and the end of this life is the second death. The birth and the Resurrection are the two lives.
a
30:41.
2598
The state before birth is a sort of death and the end of this life is the second death. The birth and the Resurrection are the two lives.
ذَٰلِكُم بِأَنَّهُۥٓ إِذَا دُعِىَ ٱللَّهُ وَحْدَهُۥ كَفَرْتُمْ ۖ وَإِن يُشْرَكْ بِهِۦ تُؤْمِنُوا۟ ۚ فَٱلْحُكْمُ لِلَّهِ ٱلْعَلِىِّ ٱلْكَبِيرِ
39:46.
39:46.
22:73; 39:46.
Commentary:
The basic doctrine of Islam, in fact of all religions, is the Unity of God. It is the pivot round which all other religious principles and teachings revolve. The Quran has laid the greatest stress on this doctrine. Second in importance to this doctrine is belief in life after death.
c
39:46.
b
22:73; 39:46.
3504
Commentary:
The basic doctrine of Islam, in fact of all religions, is the Unity of God. It is the pivot round which all other religious principles and teachings revolve. The Quran has laid the greatest stress on this doctrine. Second in importance to this doctrine is belief in life after death.
b
39:46.
هُوَ ٱلَّذِى يُرِيكُمْ ءَايَٰتِهِۦ وَيُنَزِّلُ لَكُم مِّنَ ٱلسَّمَآءِ رِزْقًا ۚ وَمَا يَتَذَكَّرُ إِلَّا مَن يُنِيبُ
30:25.
All sustenance, spiritual as well as physical, descends from heaven. Water, upon which all life depends (21:31), comes down from heaven and so does revelation upon which man’s spiritual life depends.
13:13; 30:25.
Commentary:
All sustenance, spiritual as well as physical, descends from heaven. Water, upon which all life depends (21:31), comes down from it and so does revelation upon which man’s spiritual and moral life depends.
d
30:25.
1157
所有物质的和精神的生计, 都自天而降。一切生命所依赖的水 (21:31), 是从天上降下的。人类精神生活所依赖的启示, 也是如此。
c
13:13; 30:25.
3505
Commentary:
All sustenance, spiritual as well as physical, descends from heaven. Water, upon which all life depends (21:31), comes down from it and so does revelation upon which man’s spiritual and moral life depends.
c
30:25.
2599
All sustenance, spiritual as well as physical, descends from heaven. Water, upon which all life depends (21:31), comes down from heaven and so does revelation upon which man’s spiritual life depends.
فَٱدْعُوا۟ ٱللَّهَ مُخْلِصِينَ لَهُ ٱلدِّينَ وَلَوْ كَرِهَ ٱلْكَٰفِرُونَ
29:66; 31:33; 98:6.
29:66; 31:33; 98:6.
29:66; 31:33; 98:6.
a
29:66; 31:33; 98:6.
d
29:66; 31:33; 98:6.
d
29:66; 31:33; 98:6.
رَفِيعُ ٱلدَّرَجَٰتِ ذُو ٱلْعَرْشِ يُلْقِى ٱلرُّوحَ مِنْ أَمْرِهِۦ عَلَىٰ مَن يَشَآءُ مِنْ عِبَادِهِۦ لِيُنذِرَ يَوْمَ ٱلتَّلَاقِ
16:3; 97:5.
The expression. Dhul-‘Arsh (Lord of the Throne), is like Dhur-Rahmah (Lord of Mercy) and refutes the popular wrong notion that ‘Arsh is something material.
16:3; 97:5.
Commentary:
In this verse God has been described as ذوالعرش which literally meaning, "Possessor or Owner of the Throne," has been translated as Lord of the Throne for want of a better word. Elsewhere (23:87, 117) God has been described as رب العرش i.e. Lord of the Throne. عرش (Throne) as mentioned above (v. 8) signifies Divine attributes. The construction ذوالعرش (Lord of the Throne) is like ذو الرحمة i.e. Lord of mercy (18:59) and thus refutes the popular wrong notion that عرش is something physical. For الروح (Word) see 4:172 and16:3.
b
16:3; 97:5.
1158
ذُوالْعَرْش (Dhul ‘Arsh, 帝位的养主) 这一用语, 和 ذُوالرَّحْمَة (Dhur-Rahmah, 永久仁慈的养主) 相似, 驳斥了那种普遍的错误看法, 说 ‘Arsh 是一种物质的东西。
a
16:3; 97:5.
3506
Commentary:
In this verse God has been described as ذوالعرش which literally meaning, "Possessor or Owner of the Throne," has been translated as Lord of the Throne for want of a better word. Elsewhere (23:87, 117) God has been described as رب العرش i.e. Lord of the Throne. عرش (Throne) as mentioned above (v. 8) signifies Divine attributes. The construction ذوالعرش (Lord of the Throne) is like ذو الرحمة i.e. Lord of mercy (18:59) and thus refutes the popular wrong notion that عرش is something physical. For الروح (Word) see 4:172 and16:3.
e
16:3; 97:5.
2600
The expression. Dhul-‘Arsh (Lord of the Throne), is like Dhur-Rahmah (Lord of Mercy) and refutes the popular wrong notion that ‘Arsh is something material.
يَوْمَ هُم بَٰرِزُونَ ۖ لَا يَخْفَىٰ عَلَى ٱللَّهِ مِنْهُمْ شَىْءٌ ۚ لِّمَنِ ٱلْمُلْكُ ٱلْيَوْمَ ۖ لِلَّهِ ٱلْوَٰحِدِ ٱلْقَهَّارِ
3:6; 14:39.
18:45; 48:15; 82:20.
Commentary:
The verse signifies that disbelievers will be brought face to face with the evil consequences of their wicked deeds on the Day of Reckoning. These deeds were never hidden from God but on the Day of Judgement they will appear in an embodied form before the eyes of the disbelievers themselves. The words "this day" may signify the Last Judgement Day, or the hour of reckoning of disbelievers in this very life. This hour of reckoning came upon the disbelieving Quraish on the day of the Fall of Mecca when the realization dawned upon them that "the kingdom was Allah’s—the One, the Most Supreme."
c
3:6; 14:39.
d
18:45; 48:15; 82:20.
b
3:6; 14:39.
c
18:45; 48:15; 82:20.
3507
Commentary:
The verse signifies that disbelievers will be brought face to face with the evil consequences of their wicked deeds on the Day of Reckoning. These deeds were never hidden from God but on the Day of Judgement they will appear in an embodied form before the eyes of the disbelievers themselves. The words "this day" may signify the Last Judgement Day, or the hour of reckoning of disbelievers in this very life. This hour of reckoning came upon the disbelieving Quraish on the day of the Fall of Mecca when the realization dawned upon them that "the kingdom was Allah’s—the One, the Most Supreme."
a
3:6; 14:39.
b
18:45; 48:15; 82:20.
ٱلْيَوْمَ تُجْزَىٰ كُلُّ نَفْسٍۭ بِمَا كَسَبَتْ ۚ لَا ظُلْمَ ٱلْيَوْمَ ۚ إِنَّ ٱللَّهَ سَرِيعُ ٱلْحِسَابِ
14:52; 45:23; 74:39.
یہ مطلب نہیں کہ بُرے اعمال کی فوراً سزا مل جاتی ہے بلکہ مراد یہ ہے کہ حساب لینے میں اسے تھوڑا وقت لگتا ہے اور جزا کی بنیاد فوراً پڑ جاتی ہے۔
14:52; 45:23; 74:39.
14:52; 45:23; 74:39.
e
14:52; 45:23; 74:39.
1
یہ مطلب نہیں کہ بُرے اعمال کی فوراً سزا مل جاتی ہے بلکہ مراد یہ ہے کہ حساب لینے میں اسے تھوڑا وقت لگتا ہے اور جزا کی بنیاد فوراً پڑ جاتی ہے۔
d
14:52; 45:23; 74:39.
c
14:52; 45:23; 74:39.
وَأَنذِرْهُمْ يَوْمَ ٱلْءَازِفَةِ إِذِ ٱلْقُلُوبُ لَدَى ٱلْحَنَاجِرِ كَٰظِمِينَ ۚ مَا لِلظَّٰلِمِينَ مِنْ حَمِيمٍ وَلَا شَفِيعٍ يُطَاعُ
19:40.
19:40.
19:40.
Important Words:
کاظمین (full of suppressed grief) is the plural of کاظم which is active participle from کظم. They say کظم الباب i.e. he shut the door. کظم القربة means, he filled the skin-bag and closed its mouth. کظم غیظه means, he restrained his wrath or rage. کاظم او کظیمmeans, full of grief or one who restrains or suppresses his wrath (Lane & Aqrab).
Commentary:
The words "the fast approaching day" beside referring to the Day of Judgement may quite fittingly be applied to the day in this life when falsehood is vanquished and truth triumphs. They may also refer, as already mentioned, to the day when Mecca fell and the forces of evil were finally and irretrievably routed in Arabia and disbelievers could not even give vent to their grief that was eating into their hearts.
f
19:40.
a
19:40.
3508
Important Words:
کاظمین (full of suppressed grief) is the plural of کاظم which is active participle from کظم. They say کظم الباب i.e. he shut the door. کظم القربة means, he filled the skin-bag and closed its mouth. کظم غیظه means, he restrained his wrath or rage. کاظم او کظیمmeans, full of grief or one who restrains or suppresses his wrath (Lane & Aqrab).
Commentary:
The words "the fast approaching day" beside referring to the Day of Judgement may quite fittingly be applied to the day in this life when falsehood is vanquished and truth triumphs. They may also refer, as already mentioned, to the day when Mecca fell and the forces of evil were finally and irretrievably routed in Arabia and disbelievers could not even give vent to their grief that was eating into their hearts.
d
19:40.
يَعْلَمُ خَآئِنَةَ ٱلْأَعْيُنِ وَمَا تُخْفِى ٱلصُّدُورُ
یعنی بدنظری یا غصہ سے یا حقارت سے دوسرے کو دیکھنا جس کو انسان لفظوں میں ڈر یا شرم سے ظاہر نہیں کرتا۔
27:75; 28:70.
Important Words:
خائنة (treachery) is derived from خان which means, he was unfaithful or he acted unfaithfully to the trust or confidence reposed in him. It is an intensive epithet like علامة (very learned man) and is also the feminine gender of خائن which means, an unfaithful, treacherous and perfidious person. خوان (khawwan) and خائنة both mean, very unfaithful, treacherous and perfidious. خائنة الاعین means, a surreptitious look at a thing which it is not allowable to look at, or looking intentionally at a thing which it is not permissible to see i.e. treachery of the eyes (Lane).
g
27:75; 28:70.
1159
发怒、轻视或贪欲的眼色。
2
یعنی بدنظری یا غصہ سے یا حقارت سے دوسرے کو دیکھنا جس کو انسان لفظوں میں ڈر یا شرم سے ظاہر نہیں کرتا۔
b
27:75; 28:70.
3509
Important Words:
خائنة (treachery) is derived from خان which means, he was unfaithful or he acted unfaithfully to the trust or confidence reposed in him. It is an intensive epithet like علامة (very learned man) and is also the feminine gender of خائن which means, an unfaithful, treacherous and perfidious person. خوان (khawwan) and خائنة both mean, very unfaithful, treacherous and perfidious. خائنة الاعین means, a surreptitious look at a thing which it is not allowable to look at, or looking intentionally at a thing which it is not permissible to see i.e. treachery of the eyes (Lane).
e
27:75; 28:70.
2600A
Look of anger, contempt or lust.
وَٱللَّهُ يَقْضِى بِٱلْحَقِّ ۖ وَٱلَّذِينَ يَدْعُونَ مِن دُونِهِۦ لَا يَقْضُونَ بِشَىْءٍ ۗ إِنَّ ٱللَّهَ هُوَ ٱلسَّمِيعُ ٱلْبَصِيرُ
13:15; 35:14.
c
13:15; 35:14.