Ruku 422 ع
Section 422 of 556 • 14 Verses
وَمَآ أَصَٰبَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُوا۟ عَن كَثِيرٍ
4:80.
4:80.
4:80.
Commentary:
The disbelievers are warned that if after having seen so many signs in support of the Quran they persisted in rejecting it, they will themselves be to blame for any misfortune that befell them.
e
4:80.
d
4:80.
3623
Commentary:
The disbelievers are warned that if after having seen so many signs in support of the Quran they persisted in rejecting it, they will themselves be to blame for any misfortune that befell them.
a
4:80.
وَمَآ أَنتُم بِمُعْجِزِينَ فِى ٱلْأَرْضِ ۖ وَمَا لَكُم مِّن دُونِ ٱللَّهِ مِن وَلِىٍّ وَلَا نَصِيرٍ
6:135; 11:34; 29:23.
Disbelievers are told that God has decreed that Islam shall become victorious and they will not be able to frustrate Divine decree and that no obstacle or impediment will be allowed to stand in the way of its onward march.
6:135; 10:54; 11:34; 29:23.
Commentary:
Disbelievers are further warned that God has decreed that Islam shall become victorious and they will not be able to frustrate Divine decree and that no obstacle or impediment will be allowed to stand in the way of its onward march.
a
6:135; 11:34; 29:23.
1207
不信者获告知: 安拉已决定伊斯兰教的盛行, 不信者无法阻碍真主的命令, 在伊斯兰教前进的道路上, 是绝对不容许任何障碍存在的。
a
6:135; 10:54; 11:34; 29:23.
3624
Commentary:
Disbelievers are further warned that God has decreed that Islam shall become victorious and they will not be able to frustrate Divine decree and that no obstacle or impediment will be allowed to stand in the way of its onward march.
b
6:135; 11:34; 29:23.
2657
Disbelievers are told that God has decreed that Islam shall become victorious and they will not be able to frustrate Divine decree and that no obstacle or impediment will be allowed to stand in the way of its onward march.
وَمِنْ ءَايَٰتِهِ ٱلْجَوَارِ فِى ٱلْبَحْرِ كَٱلْأَعْلَٰمِ
31:32; 55:25.
In this and several other verses the Qur’an points to the great part that ships were to play in international intercourse. This truth, revealed to a son of the desert, as far back as fourteen hundred years ago, speaks volumes for the Divine origin of the Qur’an.
31:32; 55:25.
Important Words:
جوار (sailing ships) is the plural of جاریة which is derived from جری. They say جرت السفینة i.e. the ship floated or sailed. جرت الشمس means, the sun pursued its course. جرت الامر means, the thing happened. جاریة means, a ship, because of its running upon the sea; a girl or young woman; a female slave; the wind, etc. (Lane & Aqrab).
اعلام (mountain-tops) is the plural of علم (‘alam) which is derived from علم (‘alama). علمه means, he marked it. علم شفته means, he slit his lip. علم (‘alam) means, an impression or impress; a trace; a thing set up on the way for guiding people; a minaret; a mountain or mountain-top or a long mountain; a banner or standard; the chief of a people (Lane & Aqrab).
b
31:32; 55:25.
1208
在这一节和其他几节经文中, «古兰经» 指出了船舶在国际交往中所起的巨大作用。远在1400年以前, 即启示给沙漠之子的这个真理, 充份说明了«古兰经» 的神圣来源。
b
31:32; 55:25.
3625
Important Words:
جوار (sailing ships) is the plural of جاریة which is derived from جری. They say جرت السفینة i.e. the ship floated or sailed. جرت الشمس means, the sun pursued its course. جرت الامر means, the thing happened. جاریة means, a ship, because of its running upon the sea; a girl or young woman; a female slave; the wind, etc. (Lane & Aqrab).
اعلام (mountain-tops) is the plural of علم (‘alam) which is derived from علم (‘alama). علمه means, he marked it. علم شفته means, he slit his lip. علم (‘alam) means, an impression or impress; a trace; a thing set up on the way for guiding people; a minaret; a mountain or mountain-top or a long mountain; a banner or standard; the chief of a people (Lane & Aqrab).
c
31:32; 55:25.
2658
In this and several other verses the Qur’an points to the great part that ships were to play in international intercourse. This truth, revealed to a son of the desert, as far back as fourteen hundred years ago, speaks volumes for the Divine origin of the Qur’an.
إِن يَشَأْ يُسْكِنِ ٱلرِّيحَ فَيَظْلَلْنَ رَوَاكِدَ عَلَىٰ ظَهْرِهِۦٓ ۚ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ لِّكُلِّ صَبَّارٍ شَكُورٍ
Important Words:
رواکد (motionless) is the plural of راکدة which is fem. active participle from رکد which means, it was or became still, motionless, fixed or stationary (Lane).
Commentary:
In this and several other verses the Quran points to the great part that ships were to play in international intercourse. This truth, revealed to a son of the desert, as far back as fourteen hundred years ago, speaks volumes for the Divine origin of the Quran.
3626
Important Words:
رواکد (motionless) is the plural of راکدة which is fem. active participle from رکد which means, it was or became still, motionless, fixed or stationary (Lane).
Commentary:
In this and several other verses the Quran points to the great part that ships were to play in international intercourse. This truth, revealed to a son of the desert, as far back as fourteen hundred years ago, speaks volumes for the Divine origin of the Quran.
أَوْ يُوبِقْهُنَّ بِمَا كَسَبُوا۟ وَيَعْفُ عَن كَثِيرٍ
ہم نے ’’کشتی والے‘‘ معنے کیے ہیں۔ لیکن قرآن مجید میں ہے کہ کشتیوں کو ہلاک کر دیں‘ ہم نے یہ معنے اس لئے کیے ہیں کہ کشتی والوں کا رزق کشتی کے ساتھ وابستہ ہوتا ہے اگر کشتیاں تباہ ہو جائیں تو کشتی والے بھی تباہ ہو جاتے ہیں۔ پس حذف مضاف کے ذریعہ سے ہم نے ترجمہ ٹھیک کرلیا ہے اسی طرح اس آیت میں ہے کہ ہم کشتیوں کو ان کے اعمال کی وجہ سے تباہ کریں گے۔ اور اعمال کشتی والے کرتے ہیں نہ کہ کشتیاں۔ پس اس دلالت نے بھی بتا دیا ہے کہ اس جگہ کشتی والوں کا ذکر ہے نہ کہ کشتیوں کا۔
2
ہم نے ’’کشتی والے‘‘ معنے کیے ہیں۔ لیکن قرآن مجید میں ہے کہ کشتیوں کو ہلاک کر دیں‘ ہم نے یہ معنے اس لئے کیے ہیں کہ کشتی والوں کا رزق کشتی کے ساتھ وابستہ ہوتا ہے اگر کشتیاں تباہ ہو جائیں تو کشتی والے بھی تباہ ہو جاتے ہیں۔ پس حذف مضاف کے ذریعہ سے ہم نے ترجمہ ٹھیک کرلیا ہے اسی طرح اس آیت میں ہے کہ ہم کشتیوں کو ان کے اعمال کی وجہ سے تباہ کریں گے۔ اور اعمال کشتی والے کرتے ہیں نہ کہ کشتیاں۔ پس اس دلالت نے بھی بتا دیا ہے کہ اس جگہ کشتی والوں کا ذکر ہے نہ کہ کشتیوں کا۔
وَيَعْلَمَ ٱلَّذِينَ يُجَٰدِلُونَ فِىٓ ءَايَٰتِنَا مَا لَهُم مِّن مَّحِيصٍ
22:4; 40:5.
22:4; 40:5.
22:4; 40:5.
c
22:4; 40:5.
a
22:4; 40:5.
d
22:4; 40:5.
فَمَآ أُوتِيتُم مِّن شَىْءٍ فَمَتَٰعُ ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ وَمَا عِندَ ٱللَّهِ خَيْرٌ وَأَبْقَىٰ لِلَّذِينَ ءَامَنُوا۟ وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ
28:61.
28:61.
28:61.
Commentary:
The verse points to the transitoriness of material means of disbelievers and to the vanity of human ambitions and aspirations.
d
28:61.
b
28:61.
3627
Commentary:
The verse points to the transitoriness of material means of disbelievers and to the vanity of human ambitions and aspirations.
a
28:61.
وَٱلَّذِينَ يَجْتَنِبُونَ كَبَٰٓئِرَ ٱلْإِثْمِ وَٱلْفَوَٰحِشَ وَإِذَا مَا غَضِبُوا۟ هُمْ يَغْفِرُونَ
4:32; 53:33.
Commentary:
The words کبائر الاثم و الفواحش comprise all kinds of sins and moral lapses, but a separate mention is made of anger because many sins spring from anger when it exceeds legitimate bounds.
e
4:32; 53:33.
1209
这些字包含了所有各种罪过和道德缺陷, 却唯独提到愤怒, 因为当愤怒超越正当界限时, 它会衍生很多罪过的。
c
4:32; 53:33.
3628
Commentary:
The words کبائر الاثم و الفواحش comprise all kinds of sins and moral lapses, but a separate mention is made of anger because many sins spring from anger when it exceeds legitimate bounds.
b
4:32; 53:33.
2659
These words comprise all kinds of sins and moral lapses, but a separate mention is made of anger because many sins spring from anger when it exceeds legitimate bounds.
وَٱلَّذِينَ ٱسْتَجَابُوا۟ لِرَبِّهِمْ وَأَقَامُوا۟ ٱلصَّلَوٰةَ وَأَمْرُهُمْ شُورَىٰ بَيْنَهُمْ وَمِمَّا رَزَقْنَٰهُمْ يُنفِقُونَ
3:160.
The verse lays down Shura (mutual consultation) as the basic principle which should guide Muslims in the transaction of their national affairs. This simple word contains the nucleus of a representative form of government of which the West is so proud. The Khalifah or Head of an Islamic State is bound to take counsel with the representatives of the people when he is to take a decision of vital national importance. See also {621} and {622}.
3:160.
Commentary:
The verse lays down شوری (mutual consultation) as the basic principle which should guide Muslims in the transaction of their national affairs. This simple word contains the nucleus of a representative form of government of which the west is so proud. The Khalifah or Head of an Islamic State is bound to take counsel with the representatives of the people when he is to take a decision of vital national importance. See also 4:59.
Incidentally, the verse implies a prophecy that the harassed and persecuted followers of the Holy Prophet would soon be entrusted with the great responsibility of conducting the affairs of a great State. The Surah was revealed at Mecca very early in the Holy Prophet’s ministry when the very fate of Islam was hanging in the balance and the then poor and helpless Muslims did not even know where to lay their heads. The following verses also point to the great responsibilities of Muslims when vast political power would fall into their hands.
a
3:160.
1210
这节经将 شُوْرٰى (Shura, 商议) 规定为穆斯林在处理国家大事时的基本原则。这个简单的字含有西方引以自傲的代议制政府的核心。خَلِيْفَة (Khalifah), 即伊斯兰国家首脑有义务在他就重大国事作决定时和人民代表商议。另见注释330和331。
a
3:160.
3629
Commentary:
The verse lays down شوری (mutual consultation) as the basic principle which should guide Muslims in the transaction of their national affairs. This simple word contains the nucleus of a representative form of government of which the west is so proud. The Khalifah or Head of an Islamic State is bound to take counsel with the representatives of the people when he is to take a decision of vital national importance. See also 4:59.
Incidentally, the verse implies a prophecy that the harassed and persecuted followers of the Holy Prophet would soon be entrusted with the great responsibility of conducting the affairs of a great State. The Surah was revealed at Mecca very early in the Holy Prophet’s ministry when the very fate of Islam was hanging in the balance and the then poor and helpless Muslims did not even know where to lay their heads. The following verses also point to the great responsibilities of Muslims when vast political power would fall into their hands.
c
3:160.
2660
The verse lays down Shura (mutual consultation) as the basic principle which should guide Muslims in the transaction of their national affairs. This simple word contains the nucleus of a representative form of government of which the West is so proud. The Khalifah or Head of an Islamic State is bound to take counsel with the representatives of the people when he is to take a decision of vital national importance. See also {621} and {622}.
وَٱلَّذِينَ إِذَآ أَصَابَهُمُ ٱلْبَغْىُ هُمْ يَنتَصِرُونَ
وَجَزَٰٓؤُا۟ سَيِّئَةٍ سَيِّئَةٌ مِّثْلُهَا ۖ فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُۥ عَلَى ٱللَّهِ ۚ إِنَّهُۥ لَا يُحِبُّ ٱلظَّٰلِمِينَ
2:195; 16:127.
The verse forms the basis of the penal laws of Islam. The real object underlying the awarding of punishment to the guilty person according to Islamic teaching, is his moral reformation. If forgiveness is calculated to do him some moral good, he should be forgiven. But he should be punished, if punishment is likely to lead to his reformation; the punishment, however, should in no case be disproportionate to the offence committed. Islam does not believe in the monastic teaching of turning the other cheek, nor in the Jewish doctrine of "an eye for an eye," under all conditions. It adopts the golden mean.
2:195; 10:28; 16:127.
Commentary:
The verse forms the basis of the penal laws of Islam. The real object underlying the awarding of punishment to the guilty person, according to Islamic teaching, is his moral reformation. If forgiveness is calculated to do him some moral good, he should be forgiven. He should be punished, if punishment is likely to lead to his reformation; but the punishment should in no case be disproportionate to the offence committed. Islam does not believe in the monastic teaching of turning the left cheek when the right is smitten nor in the Jewish doctrine of "an eye for eye." It adopts the golden mean. The next three verses shed some further light on this subject.
b
2:195; 16:127.
1211
这一节经文构成伊斯兰教的刑法基础。根据伊斯兰教义, 惩罚罪人的真正目的在于道德上革新。如果考虑到宽恕能使罪人在道德上获益, 那就应该宽恕他。当惩罚有可能导致他改过自新, 那就必须惩罚他; 然而绝不能罚不当罪。伊斯兰教不相信转过另一脸颊 (让人打) 的克制教义, 也不相信在任何情况下都要 “以眼还眼” 的犹太教义。伊斯兰教采取可贵的中庸之道。
b
2:195; 10:28; 16:127.
3630
Commentary:
The verse forms the basis of the penal laws of Islam. The real object underlying the awarding of punishment to the guilty person, according to Islamic teaching, is his moral reformation. If forgiveness is calculated to do him some moral good, he should be forgiven. He should be punished, if punishment is likely to lead to his reformation; but the punishment should in no case be disproportionate to the offence committed. Islam does not believe in the monastic teaching of turning the left cheek when the right is smitten nor in the Jewish doctrine of "an eye for eye." It adopts the golden mean. The next three verses shed some further light on this subject.
d
2:195; 16:127.
2661
The verse forms the basis of the penal laws of Islam. The real object underlying the awarding of punishment to the guilty person according to Islamic teaching, is his moral reformation. If forgiveness is calculated to do him some moral good, he should be forgiven. But he should be punished, if punishment is likely to lead to his reformation; the punishment, however, should in no case be disproportionate to the offence committed. Islam does not believe in the monastic teaching of turning the other cheek, nor in the Jewish doctrine of "an eye for an eye," under all conditions. It adopts the golden mean.
وَلَمَنِ ٱنتَصَرَ بَعْدَ ظُلْمِهِۦ فَأُو۟لَٰٓئِكَ مَا عَلَيْهِم مِّن سَبِيلٍ
伊斯兰教关于惩罚罪犯的原则可能并不吸取空想家和不切实际的理想主义者, 但作为切合实际的宗教, 伊斯兰教规定了法律、经济和道德等问题的最健全而实际的解决办法.伊斯兰教把自卫看作是一个穆斯林的道义责任。据记载, 穆圣曾说过: “保卫自己的财产和荣誉而遭杀害的人是烈士” (بُخَارِى كِتَابُ الْمَظَالِمْ وَ الْغَصَب, Bukhari Kitabul-Mazalim wal-Ghasab)。
Islamic principles about punishing an offender may not appeal to visionaries and unpractical idealists, but as a practical religion, Islam has laid down most wholesome and practical solutions for problems of law, economics and morals. It regards self-defence as the moral duty of a Muslim. The Holy Prophet is reported to have said, 'He who is killed in defence of his property and honour is a martyr' (Bukhari, Kitabul-Mazalimi Wal-Ghasab).
Commentary:
Islamic principles about punishing an offender may not appeal to visionaries and unpractical idealists, but as a practical religion, Islam lays down most wholesome and practical solutions for problems of law, of economics and morals. Not only does it give to the aggrieved party the right to have the wrong done to him righted at the expense of the offender, but it also regards self-defence as the moral duty of a Muslim. The Holy Prophet is reported to have said: "He who is killed in defence of his property and honour is a martyr" (Bukhari, Kitabul-Mazalim wal ghasab).
1212
伊斯兰教关于惩罚罪犯的原则可能并不吸取空想家和不切实际的理想主义者, 但作为切合实际的宗教, 伊斯兰教规定了法律、经济和道德等问题的最健全而实际的解决办法.伊斯兰教把自卫看作是一个穆斯林的道义责任。据记载, 穆圣曾说过: “保卫自己的财产和荣誉而遭杀害的人是烈士” (بُخَارِى كِتَابُ الْمَظَالِمْ وَ الْغَصَب, Bukhari Kitabul-Mazalim wal-Ghasab)。
3631
Commentary:
Islamic principles about punishing an offender may not appeal to visionaries and unpractical idealists, but as a practical religion, Islam lays down most wholesome and practical solutions for problems of law, of economics and morals. Not only does it give to the aggrieved party the right to have the wrong done to him righted at the expense of the offender, but it also regards self-defence as the moral duty of a Muslim. The Holy Prophet is reported to have said: "He who is killed in defence of his property and honour is a martyr" (Bukhari, Kitabul-Mazalim wal ghasab).
2662
Islamic principles about punishing an offender may not appeal to visionaries and unpractical idealists, but as a practical religion, Islam has laid down most wholesome and practical solutions for problems of law, economics and morals. It regards self-defence as the moral duty of a Muslim. The Holy Prophet is reported to have said, 'He who is killed in defence of his property and honour is a martyr' (Bukhari, Kitabul-Mazalimi Wal-Ghasab).
إِنَّمَا ٱلسَّبِيلُ عَلَى ٱلَّذِينَ يَظْلِمُونَ ٱلنَّاسَ وَيَبْغُونَ فِى ٱلْأَرْضِ بِغَيْرِ ٱلْحَقِّ ۚ أُو۟لَٰٓئِكَ لَهُمْ عَذَابٌ أَلِيمٌ
10:24.
Commentary:
This verse further elaborates the theme of the previous two verses and purports to say that it is not those who claim recompense for the injury done to them who are to blame; on the contrary, the blame lies on those who go about trampling underfoot the rights of other people and creating mischief and disorder in the land. They will and must be punished.
a
10:24.
3632
Commentary:
This verse further elaborates the theme of the previous two verses and purports to say that it is not those who claim recompense for the injury done to them who are to blame; on the contrary, the blame lies on those who go about trampling underfoot the rights of other people and creating mischief and disorder in the land. They will and must be punished.
وَلَمَن صَبَرَ وَغَفَرَ إِنَّ ذَٰلِكَ لَمِنْ عَزْمِ ٱلْأُمُورِ
16:127.
16:127.
16:127.
Commentary:
Though Islam has given the aggrieved party full right to have the injury done to him recompensed at the expense of the guilty person, the noblest course recommended to him, however, is to bear with patience the injury and to forgive the aggressor. But it is given to extremely few—only to God’s Beloved and Elect—to possess this very noble moral quality. Our Holy Prophet gave a practical demonstration of this moral quality at the time of the Fall of Mecca. He did not utter even a single word of reproach to, much less punish, his bloodthirsty enemies, who had hounded him out of his native place and had killed in cold blood his poor and innocent followers and had placed a price at his head. He forgave them with a magnanimity unparalleled in human history, with the words, "Go, you are all free. No blame shall lie on you this day; may Allah also forgive you" (Hisham).
The verse also implies a prophecy that Muslims would be shortly given power and dominion over their opponents, and so in the hour of triumph they should be forgiving, forbearing and merciful to their enemies.
a
16:127.
b
16:127.
3633
Commentary:
Though Islam has given the aggrieved party full right to have the injury done to him recompensed at the expense of the guilty person, the noblest course recommended to him, however, is to bear with patience the injury and to forgive the aggressor. But it is given to extremely few—only to God’s Beloved and Elect—to possess this very noble moral quality. Our Holy Prophet gave a practical demonstration of this moral quality at the time of the Fall of Mecca. He did not utter even a single word of reproach to, much less punish, his bloodthirsty enemies, who had hounded him out of his native place and had killed in cold blood his poor and innocent followers and had placed a price at his head. He forgave them with a magnanimity unparalleled in human history, with the words, "Go, you are all free. No blame shall lie on you this day; may Allah also forgive you" (Hisham).
The verse also implies a prophecy that Muslims would be shortly given power and dominion over their opponents, and so in the hour of triumph they should be forgiving, forbearing and merciful to their enemies.
a
16:127.