Ruku 430 ع
Section 430 of 556 • 22 Verses
يَٰعِبَادِ لَا خَوْفٌ عَلَيْكُمُ ٱلْيَوْمَ وَلَآ أَنتُمْ تَحْزَنُونَ
10:63; 39:62.
10:63; 39:62.
c
10:63; 39:62.
c
10:63; 39:62.
3686
Commentary:
In the hour of decision the righteous servants of God do not regret their past actions nor do they have any anxiety for the future.
d
10:63; 39:62.
ٱلَّذِينَ ءَامَنُوا۟ بِـَٔايَٰتِنَا وَكَانُوا۟ مُسْلِمِينَ
ٱدْخُلُوا۟ ٱلْجَنَّةَ أَنتُمْ وَأَزْوَٰجُكُمْ تُحْبَرُونَ
30:16.
30:16.
30:16.
Important Words:
تحبرون (you will be honoured and made happy) is derived from حبر. They say حبر الشیء i.e. he made the thing beautiful or adorned it or embellished it and made it plain. حبرہ and أحبرہ means, he or it made him happy; he made him to enjoy a state of ease and plenty; he treated him with honour or with extraordinary honour. أحبرت الارض means, the herbage of the earth grew large or plentiful (Lane & Aqrab).
d
30:16.
d
30:16.
3687
Important Words:
تحبرون (you will be honoured and made happy) is derived from حبر. They say حبر الشیء i.e. he made the thing beautiful or adorned it or embellished it and made it plain. حبرہ and أحبرہ means, he or it made him happy; he made him to enjoy a state of ease and plenty; he treated him with honour or with extraordinary honour. أحبرت الارض means, the herbage of the earth grew large or plentiful (Lane & Aqrab).
e
30:16.
يُطَافُ عَلَيْهِم بِصِحَافٍ مِّن ذَهَبٍ وَأَكْوَابٍ ۖ وَفِيهَا مَا تَشْتَهِيهِ ٱلْأَنفُسُ وَتَلَذُّ ٱلْأَعْيُنُ ۖ وَأَنتُمْ فِيهَا خَٰلِدُونَ
56:19; 76:16.
56:19; 76:16.
56:19; 76:16.
Commentary:
What a beautiful description of the "Garden" which the righteous servants of God will inherit. As contrasted with this blissful condition of the God-fearing, the terrible agony of the sinful and the guilty is described in the next few verses (vv. 75-79).
e
56:19; 76:16.
a
56:19; 76:16.
3688
Commentary:
What a beautiful description of the "Garden" which the righteous servants of God will inherit. As contrasted with this blissful condition of the God-fearing, the terrible agony of the sinful and the guilty is described in the next few verses (vv. 75-79).
f
56:19; 76:16.
وَتِلْكَ ٱلْجَنَّةُ ٱلَّتِىٓ أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ
7:44; 19:64.
7:44; 19:64.
7:44; 19:64; 52:18-20.
f
7:44; 19:64.
b
7:44; 19:64; 52:18-20.
g
7:44; 19:64.
لَكُمْ فِيهَا فَٰكِهَةٌ كَثِيرَةٌ مِّنْهَا تَأْكُلُونَ
55:53; 77:43.
55:53; 77:43.
52:23; 55:53; 77:43.
g
55:53; 77:43.
c
52:23; 55:53; 77:43.
a
55:53; 77:43.
إِنَّ ٱلْمُجْرِمِينَ فِى عَذَابِ جَهَنَّمَ خَٰلِدُونَ
20:75.
20:75.
7:41; 20:75.
h
20:75.
d
7:41; 20:75.
b
20:75.
لَا يُفَتَّرُ عَنْهُمْ وَهُمْ فِيهِ مُبْلِسُونَ
2:87; 40:50, 51.
2:87; 40:50, 51.
a
2:87; 40:50, 51.
e
2:87; 40:50-51.
3689
Important Words:
For فتر see 5:20 and for مبلسون, 2:35.
c
2:87; 40:50, 51.
وَمَا ظَلَمْنَٰهُمْ وَلَٰكِن كَانُوا۟ هُمُ ٱلظَّٰلِمِينَ
وَنَادَوْا۟ يَٰمَٰلِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ ۖ قَالَ إِنَّكُم مَّٰكِثُونَ
مَالِك (Malik) 的意思是管掌, 通常被认为是主管火狱的天使。
Malik, meaning master, is generally considered to be the angel in charge of Hell.
Commentary:
مالک literally meaning master, is generally considered to be the angel in charge of Hell.
1232
مَالِك (Malik) 的意思是管掌, 通常被认为是主管火狱的天使。
3690
Commentary:
مالک literally meaning master, is generally considered to be the angel in charge of Hell.
2687
Malik, meaning master, is generally considered to be the angel in charge of Hell.
لَقَدْ جِئْنَٰكُم بِٱلْحَقِّ وَلَٰكِنَّ أَكْثَرَكُمْ لِلْحَقِّ كَٰرِهُونَ
أَمْ أَبْرَمُوٓا۟ أَمْرًا فَإِنَّا مُبْرِمُونَ
کتنا بڑا نشان ہے زُخْرُف مکّی سورۃ ہے۔ اس میں ایک تو یہ خبر دی ہے کہ کفار مکہ رسول اللہ صلی اللہ علیہ وسلم کے خلاف خطرناک منصوبہ کریں گے اور دوسری خبر یہ دی ہے کہ وہ ناکام رہیں گے اور ہم ان کو تباہ کر دیں گے اور یہ دونوں پیشگوئیاں پوری ہوگئیں۔ منکرین قرآن کے لئے اب انکار کی کیا گنجائش ہے۔
Commentary:
The verse means to say that the plans and plots of disbelievers against Islam are doomed to end in failure. While on the one hand disbelievers are leaving no stone unturned to bring to naught the endeavours of the Holy Prophet and his followers to preach and spread Islam; on the other the Almighty has decreed that it shall grow and prosper in the teeth of determined opposition.
1
کتنا بڑا نشان ہے زُخْرُف مکّی سورۃ ہے۔ اس میں ایک تو یہ خبر دی ہے کہ کفار مکہ رسول اللہ صلی اللہ علیہ وسلم کے خلاف خطرناک منصوبہ کریں گے اور دوسری خبر یہ دی ہے کہ وہ ناکام رہیں گے اور ہم ان کو تباہ کر دیں گے اور یہ دونوں پیشگوئیاں پوری ہوگئیں۔ منکرین قرآن کے لئے اب انکار کی کیا گنجائش ہے۔
3691
Commentary:
The verse means to say that the plans and plots of disbelievers against Islam are doomed to end in failure. While on the one hand disbelievers are leaving no stone unturned to bring to naught the endeavours of the Holy Prophet and his followers to preach and spread Islam; on the other the Almighty has decreed that it shall grow and prosper in the teeth of determined opposition.
أَمْ يَحْسَبُونَ أَنَّا لَا نَسْمَعُ سِرَّهُمْ وَنَجْوَىٰهُم ۚ بَلَىٰ وَرُسُلُنَا لَدَيْهِمْ يَكْتُبُونَ
50:19; 82:11, 12.
عام مفسرین تو اس سے فرشتے مراد لیتے ہیں۔ لیکن چونکہ قرآن کریم میں اللہ تعالیٰ فرماتا ہے کہ یَوْمَ تَشْھَدُ عَلَیْھِمْ اَلْسِنَتُھُمْ وَاَیْدِیْھِمْ وَاَرْجُلُھُمْ بِمَاکَانُوْا یَعْمَلُوْنَ (نور: ۲۵) جس سے معلوم ہوتا ہے کہ فرشتے ہی نہیں انسان کا اپنا بدلنا بھی ہر فعل کے لئے کوئی نشان رکھتا ہے اور وہ نشان قیامت کے دن اس کے جرم کو ظاہر کر دے گا۔ اس لئے اس جگہ رُسُل سے مراد انسان کے اپنے اعضا بھی ہو سکتے ہیں۔ تازہ ڈاکٹری تحقیقات سے بھی معلوم ہوتا ہے کہ انسانی نطفہ میں ہر کیڑا اپنے بزرگوں کے بعض اخلاق کے نشان اپنے اوپر رکھتا ہے اور جب بھی وہ نشان غالب آجاتا
50:19; 82:11, 12.
50:19; 82:11-12.
b
50:19; 82:11, 12.
2
عام مفسرین تو اس سے فرشتے مراد لیتے ہیں۔ لیکن چونکہ قرآن کریم میں اللہ تعالیٰ فرماتا ہے کہ یَوْمَ تَشْھَدُ عَلَیْھِمْ اَلْسِنَتُھُمْ وَاَیْدِیْھِمْ وَاَرْجُلُھُمْ بِمَاکَانُوْا یَعْمَلُوْنَ (نور: ۲۵) جس سے معلوم ہوتا ہے کہ فرشتے ہی نہیں انسان کا اپنا بدلنا بھی ہر فعل کے لئے کوئی نشان رکھتا ہے اور وہ نشان قیامت کے دن اس کے جرم کو ظاہر کر دے گا۔ اس لئے اس جگہ رُسُل سے مراد انسان کے اپنے اعضا بھی ہو سکتے ہیں۔ تازہ ڈاکٹری تحقیقات سے بھی معلوم ہوتا ہے کہ انسانی نطفہ میں ہر کیڑا اپنے بزرگوں کے بعض اخلاق کے نشان اپنے اوپر رکھتا ہے اور جب بھی وہ نشان غالب آجاتا
a
50:19; 82:11-12.
d
50:19; 82:11, 12.
قُلْ إِن كَانَ لِلرَّحْمَٰنِ وَلَدٌ فَأَنَا۠ أَوَّلُ ٱلْعَٰبِدِينَ
کیونکہ مَیں خداتعالیٰ سے پیار کرنے والا ہوں‘ اور اس کا فرمانبردار ہوں۔ مگر نہ آسمانی دلیل اس کے حق میں ہے نہ عقلی۔ اس لئے میں مجبوراً بیٹے کے خیال کی تردید کرتا ہوں۔
‘Abid is active participle from ‘Abada which means, he worshipped; and from ‘Abida which means, he was angry; he denied; he was sorrowful for having been remiss; he was disdainful (Lane). The verse thus means: (a) If the Gracious God had a son, I would have been the first to worship him (the son) because, being God’s most obedient and faithful servant, I would not have been remiss in my duty to him (the son). (b) If it could be possible that the Gracious God should have a son, I am most entitled to this position because I have worshipped God most and have served Him most. (c) The Gracious God, certainly, has no son (in meaning 'not') and I am the first to bear witness to this fact, the word ‘Abidin signifying Shahidin, i.e. witnesses. (d) The Gracious God has no son, and I am the first disdainful denier of the assertion that He has one.
2:117; 10:69; 17:112; 18:5; 19:89.
Important Words:
عابدین is the plural of عابد which is active participle from عبد (‘abada) which means, he worshipped. It is also derived from عبد (‘abida). They say عبد علیه i.e. he was angry with him. عبد (‘abida) also means, he disdained or scorned, he denied, dis-acknowledged or disallowed; he repented and blamed himself for having been remiss; he mourned, grieved or was sorrowful; he was covetous (Lane, Aqrab & Mufradat).
Commentary:
In view of the different meanings of the word عبد given above, the verse may have one of the following interpretations:
(a) If the Gracious God had a son, I would have been the first to worship him (the son) because, being God’s most obedient and faithful servant, I would not have been remiss in my duty to him (the son).
(b) If it could be possible that the Gracious God should have a son, I am most entitled to this position because I have worshipped God most and have served Him most.
(c) The Gracious God certainly has no son (إن meaning "not") and I am the first to bear witness to this fact (the word العابدین signifying الشاھدین i.e. witnesses).
(d) The Gracious God has no son and I am the first disdainful denier of the assertion that He has one.
3
کیونکہ مَیں خداتعالیٰ سے پیار کرنے والا ہوں‘ اور اس کا فرمانبردار ہوں۔ مگر نہ آسمانی دلیل اس کے حق میں ہے نہ عقلی۔ اس لئے میں مجبوراً بیٹے کے خیال کی تردید کرتا ہوں۔
b
2:117; 10:69; 17:112; 18:5; 19:89.
3692
Important Words:
عابدین is the plural of عابد which is active participle from عبد (‘abada) which means, he worshipped. It is also derived from عبد (‘abida). They say عبد علیه i.e. he was angry with him. عبد (‘abida) also means, he disdained or scorned, he denied, dis-acknowledged or disallowed; he repented and blamed himself for having been remiss; he mourned, grieved or was sorrowful; he was covetous (Lane, Aqrab & Mufradat).
Commentary:
In view of the different meanings of the word عبد given above, the verse may have one of the following interpretations:
(a) If the Gracious God had a son, I would have been the first to worship him (the son) because, being God’s most obedient and faithful servant, I would not have been remiss in my duty to him (the son).
(b) If it could be possible that the Gracious God should have a son, I am most entitled to this position because I have worshipped God most and have served Him most.
(c) The Gracious God certainly has no son (إن meaning "not") and I am the first to bear witness to this fact (the word العابدین signifying الشاھدین i.e. witnesses).
(d) The Gracious God has no son and I am the first disdainful denier of the assertion that He has one.
2688
‘Abid is active participle from ‘Abada which means, he worshipped; and from ‘Abida which means, he was angry; he denied; he was sorrowful for having been remiss; he was disdainful (Lane). The verse thus means: (a) If the Gracious God had a son, I would have been the first to worship him (the son) because, being God’s most obedient and faithful servant, I would not have been remiss in my duty to him (the son). (b) If it could be possible that the Gracious God should have a son, I am most entitled to this position because I have worshipped God most and have served Him most. (c) The Gracious God, certainly, has no son (in meaning 'not') and I am the first to bear witness to this fact, the word ‘Abidin signifying Shahidin, i.e. witnesses. (d) The Gracious God has no son, and I am the first disdainful denier of the assertion that He has one.
سُبْحَٰنَ رَبِّ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ رَبِّ ٱلْعَرْشِ عَمَّا يَصِفُونَ
Commentary:
The verse gives two very strong arguments to support the doctrine of the Unity of God: (a) Allah is the Lord of the heavens and the earth. (b) He is the Lord of the Throne. The possession of these attributes by God fully negatives the need of having a son. If God could create the whole universe and could govern and control it alone, what need had He to have a son? See also 2:117-118.
3693
Commentary:
The verse gives two very strong arguments to support the doctrine of the Unity of God: (a) Allah is the Lord of the heavens and the earth. (b) He is the Lord of the Throne. The possession of these attributes by God fully negatives the need of having a son. If God could create the whole universe and could govern and control it alone, what need had He to have a son? See also 2:117-118.
فَذَرْهُمْ يَخُوضُوا۟ وَيَلْعَبُوا۟ حَتَّىٰ يُلَٰقُوا۟ يَوْمَهُمُ ٱلَّذِى يُوعَدُونَ
23:55; 52:46; 70:43.
23:55; 52:46; 70:43.
23:55; 52:46; 70:43.
c
23:55; 52:46; 70:43.
a
23:55; 52:46; 70:43.
a
23:55; 52:46; 70:43.
وَهُوَ ٱلَّذِى فِى ٱلسَّمَآءِ إِلَٰهٌ وَفِى ٱلْأَرْضِ إِلَٰهٌ ۚ وَهُوَ ٱلْحَكِيمُ ٱلْعَلِيمُ
6:4.
6:4.
6:4.
a
6:4.
b
6:4.
b
6:4.
وَتَبَارَكَ ٱلَّذِى لَهُۥ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَا وَعِندَهُۥ عِلْمُ ٱلسَّاعَةِ وَإِلَيْهِ تُرْجَعُونَ
2:108; 7:159; 57:6.
Commentary:
The words "and with Him is the knowledge of the Hour" embody another argument in repudiation of Jesus’ "sonship". Here God is said to possess the knowledge of the Hour but Jesus confessed his ignorance of it (Matt. 24:36).
c
2:108; 7:159; 57:6.
3694
Commentary:
The words "and with Him is the knowledge of the Hour" embody another argument in repudiation of Jesus’ "sonship". Here God is said to possess the knowledge of the Hour but Jesus confessed his ignorance of it (Matt. 24:36).
وَلَا يَمْلِكُ ٱلَّذِينَ يَدْعُونَ مِن دُونِهِ ٱلشَّفَٰعَةَ إِلَّا مَن شَهِدَ بِٱلْحَقِّ وَهُمْ يَعْلَمُونَ
یعنی محمد رسول اللہ صلی اللہ علیہ وسلم۔ اس آیت نے حل کر دیا کہ شفاعت صرف محمد رسول اللہ صلی اللہ علیہ وسلم کی سنی جائے گی کیونکہ دشمنوں نے محمد رسول اللہ صلی اللہ علیہ وسلم کو ہی صادق اور امین کا نام دیا تھا اور بنی اسرائیل کے بعض نبیوں نے بھی آپ کو صادق کا خطاب دیا تھا (دیکھئے یسعیاہ باب۹)
b
19:88.
1233
穆圣。
1
یعنی محمد رسول اللہ صلی اللہ علیہ وسلم۔ اس آیت نے حل کر دیا کہ شفاعت صرف محمد رسول اللہ صلی اللہ علیہ وسلم کی سنی جائے گی کیونکہ دشمنوں نے محمد رسول اللہ صلی اللہ علیہ وسلم کو ہی صادق اور امین کا نام دیا تھا اور بنی اسرائیل کے بعض نبیوں نے بھی آپ کو صادق کا خطاب دیا تھا (دیکھئے یسعیاہ باب۹)
a
19:88.
3695
Commentary:
The reference in the words "who bears witness to the truth" seems to be to the Holy Prophet.
a
19:88.
2689
The Holy Prophet.
وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَهُمْ لَيَقُولُنَّ ٱللَّهُ ۖ فَأَنَّىٰ يُؤْفَكُونَ
29:62; 31:26; 39:39.
29:62; 31:26; 39:39.
29:62; 31:26; 39:39.
c
29:62; 31:26; 39:39.
b
29:62; 31:26; 39:39.
b
29:62; 31:26; 39:39.
وَقِيلِهِۦ يَٰرَبِّ إِنَّ هَٰٓؤُلَآءِ قَوْمٌ لَّا يُؤْمِنُونَ
یعنی ہم اس قول کو شہادت کے طور پر پیش کرتے ہیں۔
84:21.
There could be no greater testimony to the Holy Prophet’s solicitude and concern for the spiritual well-being of his people than the fact that God Himself swears by it. The Holy Prophet’s grief over the denial of his people and their opposition to it was so deep and agonizing that it had almost killed him (18:7).
84:21.
Commentary:
There could be no greater testimony to the Holy Prophet’s solicitude and concern for the spiritual well-being of his people than the fact that God Himself should swear by it as He has done in this verse. The Holy Prophet’s grief over the denial by his people of the Message of Islam and their opposition to it was so deep and agonizing that it had almost killed him. The Quran feelingly testifies to the Holy Prophet’s grief in the words: So haply thou wilt grieve thyself to death for sorrow after them if they believe not in this discourse (18:7).
d
84:21.
1234
没有比安拉自己也为此起誓这事实更能证明穆圣对他的人民的精神健康所表示的焦虑和关心了。人们的拒斥他与反对他的呼声深深地刺伤了他, 困扰着他 (18:7)。
2
یعنی ہم اس قول کو شہادت کے طور پر پیش کرتے ہیں۔
c
84:21.
3696
Commentary:
There could be no greater testimony to the Holy Prophet’s solicitude and concern for the spiritual well-being of his people than the fact that God Himself should swear by it as He has done in this verse. The Holy Prophet’s grief over the denial by his people of the Message of Islam and their opposition to it was so deep and agonizing that it had almost killed him. The Quran feelingly testifies to the Holy Prophet’s grief in the words: So haply thou wilt grieve thyself to death for sorrow after them if they believe not in this discourse (18:7).
c
84:21.
2690
There could be no greater testimony to the Holy Prophet’s solicitude and concern for the spiritual well-being of his people than the fact that God Himself swears by it. The Holy Prophet’s grief over the denial of his people and their opposition to it was so deep and agonizing that it had almost killed him (18:7).
فَٱصْفَحْ عَنْهُمْ وَقُلْ سَلَٰمٌ ۚ فَسَوْفَ يَعْلَمُونَ
穆圣得到了安慰和鼓舞, 因为虽然他当时正遭受到反对和迫害, 然而敌人将被置于他的权力之下, 伊斯兰教将传遍阿拉伯而天下太平的那一个时刻已经快要来临了。到时他将宽恕他的敌人。
The Holy Prophet is consoled and comforted that though he is now being opposed and persecuted, yet the time was fast approaching when his enemies would come under his power, and Islam would spread all over Arabia and peace would reign throughout the land. When that time comes, he should forgive his enemies.
Commentary:
In the words "say, 'Peace'" the Holy Prophet is consoled and comforted that though he is now being opposed and persecuted, yet the time was fast approaching when his enemies would come under his power and Islam would spread all over Arabia and peace would reign throughout the land. When that time comes he should forgive his enemies and give them security. This prophecy was fulfilled at the Fall of Mecca when the Holy Prophet forgave his enemies with a magnanimity which has no parallel in history.
1235
穆圣得到了安慰和鼓舞, 因为虽然他当时正遭受到反对和迫害, 然而敌人将被置于他的权力之下, 伊斯兰教将传遍阿拉伯而天下太平的那一个时刻已经快要来临了。到时他将宽恕他的敌人。
3697
Commentary:
In the words "say, 'Peace'" the Holy Prophet is consoled and comforted that though he is now being opposed and persecuted, yet the time was fast approaching when his enemies would come under his power and Islam would spread all over Arabia and peace would reign throughout the land. When that time comes he should forgive his enemies and give them security. This prophecy was fulfilled at the Fall of Mecca when the Holy Prophet forgave his enemies with a magnanimity which has no parallel in history.
2691
The Holy Prophet is consoled and comforted that though he is now being opposed and persecuted, yet the time was fast approaching when his enemies would come under his power, and Islam would spread all over Arabia and peace would reign throughout the land. When that time comes, he should forgive his enemies.