Ruku 419 ع
Section 419 of 556 • 10 Verses
الشورى
Ash-Shura
The Consultation • makkah • 53 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
a
1:1.
a
See1:1.
3601
Commentary:
See. 1:1.
a
1:1.
حمٓ
حٰمٓ عٓسٓقٓ مقطّعات میں سے ہیں اور حَا‘ حَمِیْدکا قائم مقام ہے مِیْم‘ مَجِیْد کا عٓسٓقٓ سے خداتعالیٰ کی عَلِیْم‘ سَمِیْع اور قَدِیْر کی صفات مراد ہیں تفصیل کے لئے دیکھو سورۃ بقرہ نوٹ آیت۲۔
41:2; 43:2; 44:2; 45:2; 46:2.
Ha Mim may stand for Hafizul-Kitab (Guardian of the Book) and Munazzilul-Kitab (Revealer of the Book), because all the Chapters which open with these two abbreviated letters deal particularly with the subject of revelation of the Qur’an and its protection and guardianship.
41:2; 43:2; 44:2; 45:2; 46:2.
Commentary:
For an explanation of the abbreviated letters حم see the preceding two Surahs. It may, however, be briefly stated here that the abbreviated letters placed at the beginning of different Surahs stand for those Divine attributes which have specific bearing on the subject matter dealt within those Surahs. Thus the letters Ha Mim, besides meaning the "Praiseworthy" and "the Lord of Honour," may also mean حافظ الکتابi.e. Guardian of the Book, and منزل الکتاب i.e. Revealer of the Book, because all the Surahs which open with these two abbreviated letters deal particularly with the subject of revelation of the Quran and its protection and guardianship.
b
41:2; 43:2; 44:2; 45:2; 46:2.
1195
حٰمٓ (Ha Mim)可以代表الْكِتَاب حَافِظُ (Hafizul-Kitab, 经典的保护者) 和 مُنَزِّلُ الْكِتَاب (Munazzilul-Kitab, 经典启示者), 因为所有以这两个缩写字母开头的各经章都特别提到 «古兰经» 启示的这个题目及其卫护的职责。
1
حٰمٓ عٓسٓقٓ مقطّعات میں سے ہیں اور حَا‘ حَمِیْدکا قائم مقام ہے مِیْم‘ مَجِیْد کا عٓسٓقٓ سے خداتعالیٰ کی عَلِیْم‘ سَمِیْع اور قَدِیْر کی صفات مراد ہیں تفصیل کے لئے دیکھو سورۃ بقرہ نوٹ آیت۲۔
b
41:2; 43:2; 44:2; 45:2; 46:2.
3602
Commentary:
For an explanation of the abbreviated letters حم see the preceding two Surahs. It may, however, be briefly stated here that the abbreviated letters placed at the beginning of different Surahs stand for those Divine attributes which have specific bearing on the subject matter dealt within those Surahs. Thus the letters Ha Mim, besides meaning the "Praiseworthy" and "the Lord of Honour," may also mean حافظ الکتابi.e. Guardian of the Book, and منزل الکتاب i.e. Revealer of the Book, because all the Surahs which open with these two abbreviated letters deal particularly with the subject of revelation of the Quran and its protection and guardianship.
b
41:2; 43:2; 44:2; 45:2; 46:2.
2643
Ha Mim may stand for Hafizul-Kitab (Guardian of the Book) and Munazzilul-Kitab (Revealer of the Book), because all the Chapters which open with these two abbreviated letters deal particularly with the subject of revelation of the Qur’an and its protection and guardianship.
عٓسٓقٓ
ع ‘Ain 代表 اَلْعَلِیّ (Al-‘Aliyy, 崇高的); اَلْعَلِيْم (Al-‘Alim, 全知的); اَلْعَظِيْم (Al-‘Azim, 伟大的); اَلْعَزِيْز (Al-‘Aziz, 强大的); س Sin 代表اَلسَّمِيْع (As-Sami‘, 全听的); ق (Qaf) 可以代表 اَلْقَدِيْر (Al-Qadir, 有能力和权威者)。
‘Ain stands for Al-‘Aliyy (the High); Al-‘Alim (the All-Knowing); Al-‘Azim (the Great); Al-‘Aziz (the Mighty). Sin stands for As-Sami‘ (the All- Hearing), and Qaf may represent Al-Qadir (the Possessor of Power and Authority).
Commentary:
In the combined letters عسق, ع (‘ain) may stand for the Divine attribute العلی (the High), العلیم (the All-Knowing), العظیم (the Great) or العزیز (the Mighty). The subject matter of this Surah revolves round these attributes which are repeatedly mentioned in the text. س may stand for السمیع (All-Hearing) and ق may represent the Divine attributes, القادر or القدیر (the Possessor of Power and Authority), القوی (the Powerful) or القھار (the Most Supreme). These Divine attributes also are mentioned expressly or by implication at various places in this Surah.
1196
ع ‘Ain 代表 اَلْعَلِیّ (Al-‘Aliyy, 崇高的); اَلْعَلِيْم (Al-‘Alim, 全知的); اَلْعَظِيْم (Al-‘Azim, 伟大的); اَلْعَزِيْز (Al-‘Aziz, 强大的); س Sin 代表اَلسَّمِيْع (As-Sami‘, 全听的); ق (Qaf) 可以代表 اَلْقَدِيْر (Al-Qadir, 有能力和权威者)。
3603
Commentary:
In the combined letters عسق, ع (‘ain) may stand for the Divine attribute العلی (the High), العلیم (the All-Knowing), العظیم (the Great) or العزیز (the Mighty). The subject matter of this Surah revolves round these attributes which are repeatedly mentioned in the text. س may stand for السمیع (All-Hearing) and ق may represent the Divine attributes, القادر or القدیر (the Possessor of Power and Authority), القوی (the Powerful) or القھار (the Most Supreme). These Divine attributes also are mentioned expressly or by implication at various places in this Surah.
2643A
‘Ain stands for Al-‘Aliyy (the High); Al-‘Alim (the All-Knowing); Al-‘Azim (the Great); Al-‘Aziz (the Mighty). Sin stands for As-Sami‘ (the All- Hearing), and Qaf may represent Al-Qadir (the Possessor of Power and Authority).
كَذَٰلِكَ يُوحِىٓ إِلَيْكَ وَإِلَى ٱلَّذِينَ مِن قَبْلِكَ ٱللَّهُ ٱلْعَزِيزُ ٱلْحَكِيمُ
Commentary:
The Surah opens with the important subject of revelation of the Quran as implied in the Divine attributes Ha Mim, placed at its beginning.
3604
Commentary:
The Surah opens with the important subject of revelation of the Quran as implied in the Divine attributes Ha Mim, placed at its beginning.
لَهُۥ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۖ وَهُوَ ٱلْعَلِىُّ ٱلْعَظِيمُ
16:53; 22:65; 31:27.
یہ عَظِیْم کے تفسیری معنے ہیں۔
16:53; 22:65; 31:27.
16:53; 22:65; 31:27.
c
16:53; 22:65; 31:27.
2
یہ عَظِیْم کے تفسیری معنے ہیں۔
c
16:53; 22:65; 31:27.
c
16:53; 22:65; 31:27.
تَكَادُ ٱلسَّمَٰوَٰتُ يَتَفَطَّرْنَ مِن فَوْقِهِنَّ ۚ وَٱلْمَلَٰٓئِكَةُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَيَسْتَغْفِرُونَ لِمَن فِى ٱلْأَرْضِ ۗ أَلَآ إِنَّ ٱللَّهَ هُوَ ٱلْغَفُورُ ٱلرَّحِيمُ
فَوْق کے معنے اوپر کے ہیں اور مِنْ کے معنے سبب اور غایت کے بھی ہوتے ہیں۔ آسمان پر فَوْق خداتعالیٰ ہے پس ہم نے اس آیت کا یہ ترجمہ کیا ہے کہ آسمان اپنے اوپر غالب ہستی کے حکم سے پھٹ کر گر جائیں۔
اس میں یہ بتایا گیا ہے کہ گو ملائکہ انسانوں کی مغفرت کے لئے دعائیں کر رہے ہیں اور خداتعالیٰ کی حمد اور تسبیح بھی کر رہے ہیں لیکن پھر بھی انسان اتنا گندہ ہو گیا ہے کہ آسمانوں کا رب اس کو تباہ کرنا چاہتا ہے اور اس کے حکم تباہی کے مقابلہ میں فرشتوں کا آسمان کے کناروں پر دعائیں کرنا کوئی حقیقت نہیں رکھتا۔
اس حصہ آیت سے اس طرف اشارہ کیا گیا ہے کہ باوجود فرشتوں کے استغفار کرنے کے خداتعالیٰ کا نظامِ دنیوی کو توڑ دینا اور انسان کو ہلاک کر دینا خداتعالیٰ کی غَفَّارِی اور رَحِیْمِیّت کے خلاف نہیں کیونکہ جو انسان دنیا میں ہلاک کیے جائیں گے وہ اپنی بدیوں کی وجہ سے ہلاک کیے جائیں گے اور ان کے متعلق سورۃ الفرقان میں خداتعالیٰ پہلے ہی کہہ چکا ہے کہ قُلْ مَایَعْبَؤُا بِکُمْ رَبِّیْ لَوْ لَادُعَآؤُکُمْ (ع۶) تو کہہ دے کہ اگر تم خداتعالیٰ کے حضور عاجزانہ طور پر نہ گرو تو اللہ تعالیٰ کو تمہارے جیسے ذلیل لوگوں کے ہلاک کرنے کی پروا ہی کیا ہو سکتی ہے۔ پس اس دنیا کے گنہگا
13:14.
Man’s sin is great but greater is God’s mercy which transcends all His attributes. God’s mercy and the asking for forgiveness by angels for man combine to save him from Divine punishment and he is granted respite to make amends.
13:14; 16:50-51.
Commentary:
The verse may mean that man’s sins and his ingratitude are so great that their enormity might cause the heavens to rend asunder but God’s mercy and forgiveness are greater than man’s sins. These Divine attributes demanded the revelation of the Quran in order that mankind might be delivered from sin. Besides this, angels beg of God forgiveness and mercy for His erring creatures. The reference in the verse may also be to the blasphemous dogma of the Sonship of Jesus, which is so heinous a doctrine that in spite of God’s grace and mercy and of the fact that angels beg of God forgiveness for His sinful creatures, God will destroy those people who hold this belief. But to those who repent God is Most Forgiving and Merciful.
d
13:14.
1197
人类的罪过是大的, 但安拉的仁慈更大, 它超越安拉的一切常德。安拉的仁慈和天使为人们祈求的宽恕合在一起使人免受安拉的惩罚, 并获得暂缓, 以便改过自新。
3
فَوْق کے معنے اوپر کے ہیں اور مِنْ کے معنے سبب اور غایت کے بھی ہوتے ہیں۔ آسمان پر فَوْق خداتعالیٰ ہے پس ہم نے اس آیت کا یہ ترجمہ کیا ہے کہ آسمان اپنے اوپر غالب ہستی کے حکم سے پھٹ کر گر جائیں۔
4
اس میں یہ بتایا گیا ہے کہ گو ملائکہ انسانوں کی مغفرت کے لئے دعائیں کر رہے ہیں اور خداتعالیٰ کی حمد اور تسبیح بھی کر رہے ہیں لیکن پھر بھی انسان اتنا گندہ ہو گیا ہے کہ آسمانوں کا رب اس کو تباہ کرنا چاہتا ہے اور اس کے حکم تباہی کے مقابلہ میں فرشتوں کا آسمان کے کناروں پر دعائیں کرنا کوئی حقیقت نہیں رکھتا۔
5
اس حصہ آیت سے اس طرف اشارہ کیا گیا ہے کہ باوجود فرشتوں کے استغفار کرنے کے خداتعالیٰ کا نظامِ دنیوی کو توڑ دینا اور انسان کو ہلاک کر دینا خداتعالیٰ کی غَفَّارِی اور رَحِیْمِیّت کے خلاف نہیں کیونکہ جو انسان دنیا میں ہلاک کیے جائیں گے وہ اپنی بدیوں کی وجہ سے ہلاک کیے جائیں گے اور ان کے متعلق سورۃ الفرقان میں خداتعالیٰ پہلے ہی کہہ چکا ہے کہ قُلْ مَایَعْبَؤُا بِکُمْ رَبِّیْ لَوْ لَادُعَآؤُکُمْ (ع۶) تو کہہ دے کہ اگر تم خداتعالیٰ کے حضور عاجزانہ طور پر نہ گرو تو اللہ تعالیٰ کو تمہارے جیسے ذلیل لوگوں کے ہلاک کرنے کی پروا ہی کیا ہو سکتی ہے۔ پس اس دنیا کے گنہگا
a
13:14; 16:50-51.
3605
Commentary:
The verse may mean that man’s sins and his ingratitude are so great that their enormity might cause the heavens to rend asunder but God’s mercy and forgiveness are greater than man’s sins. These Divine attributes demanded the revelation of the Quran in order that mankind might be delivered from sin. Besides this, angels beg of God forgiveness and mercy for His erring creatures. The reference in the verse may also be to the blasphemous dogma of the Sonship of Jesus, which is so heinous a doctrine that in spite of God’s grace and mercy and of the fact that angels beg of God forgiveness for His sinful creatures, God will destroy those people who hold this belief. But to those who repent God is Most Forgiving and Merciful.
d
13:14.
2643B
Man’s sin is great but greater is God’s mercy which transcends all His attributes. God’s mercy and the asking for forgiveness by angels for man combine to save him from Divine punishment and he is granted respite to make amends.
وَٱلَّذِينَ ٱتَّخَذُوا۟ مِن دُونِهِۦٓ أَوْلِيَآءَ ٱللَّهُ حَفِيظٌ عَلَيْهِمْ وَمَآ أَنتَ عَلَيْهِم بِوَكِيلٍ
6:108; 88:23.
Commentary:
The particle علی (over) being generally used in the sense of "against," the meaning of the expression الله حفیظ علیم would be that God is watching over the blasphemous beliefs of men and is keeping an account of them and will punish them if they did not repent.
a
6:108; 88:23.
1198
安拉在注视人们亵渎安拉的信仰, 并正在为此作记录, 这些人如不追悔, 就要加以惩罚。
b
6:108; 88:23.
3606
Commentary:
The particle علی (over) being generally used in the sense of "against," the meaning of the expression الله حفیظ علیم would be that God is watching over the blasphemous beliefs of men and is keeping an account of them and will punish them if they did not repent.
a
6:108; 88:23.
2644
God is watching over the blasphemous beliefs of men and is keeping an account of them and will punish them if they did not repent.
وَكَذَٰلِكَ أَوْحَيْنَآ إِلَيْكَ قُرْءَانًا عَرَبِيًّا لِّتُنذِرَ أُمَّ ٱلْقُرَىٰ وَمَنْ حَوْلَهَا وَتُنذِرَ يَوْمَ ٱلْجَمْعِ لَا رَيْبَ فِيهِ ۚ فَرِيقٌ فِى ٱلْجَنَّةِ وَفَرِيقٌ فِى ٱلسَّعِيرِ
20:114; 39:29; 43:4; 46:13.
6:93.
这里可以指麦加, 因为麦加不仅是 «古兰经» 得到启示时阿拉伯的商业和经济大都市, 而且始终注定是全世界的精神中心, 全人类都要从它的胸怀中吸取精神生活的乳汁。麦加在地理上也位于世界的中心。«古兰经» 也称为 اُمُّ الْكِتَاب (Ummul-Kitab, 经典之母), 启示 «古兰经» 用的阿拉伯文称为 اُمُّ الْاَلْسِنَة (Ummul-Alsinah, 语言之母), 麦加称为 اُمُّ الْقُرٰى (Ummul-Qura, 城市之母或母城)。
20:114; 39:29; 43:4; 46:13.
6:93.
The reference may be to Mecca, because Mecca was not only the commercial and political metropolis of Arabia at the time when the Qur’an was revealed but was destined for all time to be the spiritual centre of the whole world and from its breast the whole of humanity was to suck the milk of spiritual life. Geographically also Mecca is situated in the centre of the world. The Qur’an has also been called Ummul-Kitab (Mother of the Book) and Arabic in which it has been revealed Ummul-Alsinah (Mother of tongues) and Mecca has been called Ummul-Qura (Mother of towns or Mother-town).
20:114; 39:29; 43:4; 46:13.
6:93.
Commentary:
For an explanation of قرآناً عربیاً see 12:3 and 41:4.
The reference in the words أم القری (Mother of Towns) may be to Mecca, because Mecca was not only the commercial and political metropolis of Arabia at the time when the Quran was revealed but was destined for all time to come to be the spiritual centre of the whole world and from its breast the whole of humanity was to suck the milk of spiritual life. Geographically also Mecca is situated in the centre of the world. The Quran has been called أم الکتاب (Mother of the Book) and Arabic in which the Quran has been revealed أم الالسنة (Mother of Tongues) and Mecca أم القری (Mother of Towns or Mother-Town).
The reference in the expression یوم الـجمع i.e. the Day of Gathering, may preferably be to the Judgement Day which has also been called یوم الـحشر i.e. the Day of Resurrection (41:20), یوم التناد i.e. the Day of Mutual Calling (40:33), یوم التلاق i.e. the Day of Meeting (40:16) and یوم الـحساب i.e. the Day of Reckoning (40:28), in the Quran. یوم الـجمع may also refer to that Day of Gathering when all the forces of disbelief assembled in the Battle of the Ditch to administer a coup de grace to the rising power of Islam. It may also refer to the Latter Days when the whole of mankind was to become, as it were, like one family. See also 38:12; 54:46.
b
20:114; 39:29; 43:4; 46:13.
c
6:93.
1199
这里可以指麦加, 因为麦加不仅是 «古兰经» 得到启示时阿拉伯的商业和经济大都市, 而且始终注定是全世界的精神中心, 全人类都要从它的胸怀中吸取精神生活的乳汁。麦加在地理上也位于世界的中心。«古兰经» 也称为 اُمُّ الْكِتَاب (Ummul-Kitab, 经典之母), 启示 «古兰经» 用的阿拉伯文称为 اُمُّ الْاَلْسِنَة (Ummul-Alsinah, 语言之母), 麦加称为 اُمُّ الْقُرٰى (Ummul-Qura, 城市之母或母城)。
c
20:114; 39:29; 43:4; 46:13.
d
6:93.
3607
Commentary:
For an explanation of قرآناً عربیاً see 12:3 and 41:4.
The reference in the words أم القری (Mother of Towns) may be to Mecca, because Mecca was not only the commercial and political metropolis of Arabia at the time when the Quran was revealed but was destined for all time to come to be the spiritual centre of the whole world and from its breast the whole of humanity was to suck the milk of spiritual life. Geographically also Mecca is situated in the centre of the world. The Quran has been called أم الکتاب (Mother of the Book) and Arabic in which the Quran has been revealed أم الالسنة (Mother of Tongues) and Mecca أم القری (Mother of Towns or Mother-Town).
The reference in the expression یوم الـجمع i.e. the Day of Gathering, may preferably be to the Judgement Day which has also been called یوم الـحشر i.e. the Day of Resurrection (41:20), یوم التناد i.e. the Day of Mutual Calling (40:33), یوم التلاق i.e. the Day of Meeting (40:16) and یوم الـحساب i.e. the Day of Reckoning (40:28), in the Quran. یوم الـجمع may also refer to that Day of Gathering when all the forces of disbelief assembled in the Battle of the Ditch to administer a coup de grace to the rising power of Islam. It may also refer to the Latter Days when the whole of mankind was to become, as it were, like one family. See also 38:12; 54:46.
b
20:114; 39:29; 43:4; 46:13.
c
6:93.
2645
The reference may be to Mecca, because Mecca was not only the commercial and political metropolis of Arabia at the time when the Qur’an was revealed but was destined for all time to be the spiritual centre of the whole world and from its breast the whole of humanity was to suck the milk of spiritual life. Geographically also Mecca is situated in the centre of the world. The Qur’an has also been called Ummul-Kitab (Mother of the Book) and Arabic in which it has been revealed Ummul-Alsinah (Mother of tongues) and Mecca has been called Ummul-Qura (Mother of towns or Mother-town).
وَلَوْ شَآءَ ٱللَّهُ لَجَعَلَهُمْ أُمَّةً وَٰحِدَةً وَلَٰكِن يُدْخِلُ مَن يَشَآءُ فِى رَحْمَتِهِۦ ۚ وَٱلظَّٰلِمُونَ مَا لَهُم مِّن وَلِىٍّ وَلَا نَصِيرٍ
11:119.
11:119.
2:214; 10:20; 11:119.
Commentary:
The expression یدخل من یشاء فی رحمته besides the translation given in the text, may also mean, "He admits into His mercy him who himself seeks to be admitted into it."
d
11:119.
a
2:214; 10:20; 11:119.
3608
Commentary:
The expression یدخل من یشاء فی رحمته besides the translation given in the text, may also mean, "He admits into His mercy him who himself seeks to be admitted into it."
d
11:119.
أَمِ ٱتَّخَذُوا۟ مِن دُونِهِۦٓ أَوْلِيَآءَ ۖ فَٱللَّهُ هُوَ ٱلْوَلِىُّ وَهُوَ يُحْىِ ٱلْمَوْتَىٰ وَهُوَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
13:17; 39:44.
13:17; 39:44.
13:17; 39:44.
e
13:17; 39:44.
b
13:17; 39:44.
e
13:17; 39:44.