Ruku 431 ع
Section 431 of 556 • 30 Verses
الدخان
Ad-Dukhan
The Smoke • makkah • 59 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
a
1:1.
a
See1:1.
3698
Commentary:
See. 1:1.
a
1:1.
حمٓ
b
40:2.
1236
见注释1151和1195。
b
40:2.
3699
Commentary:
See 40:2.
b
40:2.
2691A
See {2592} and {2643}.
وَٱلْكِتَٰبِ ٱلْمُبِينِ
Commentary:
See 26:3; 27:2 and 28:3.
3700
Commentary:
See 26:3; 27:2 and 28:3.
إِنَّآ أَنزَلْنَٰهُ فِى لَيْلَةٍ مُّبَٰرَكَةٍ ۚ إِنَّا كُنَّا مُنذِرِينَ
97:2.
«古兰经» 上也有称为 “命运之夜” (97:2)。根据可信的圣训, “命运之夜” 通常降临在斋月{رَمَضَان, Ramadan--------«古兰经» 开始被启示的月 (2:186)} 的最后十夜,确切地说, 在这个月的第二十四夜就是这个 “命运之夜” (مُسْنَد, Musnad 和 جَرِيْر, Jarir),
“有福之夜” 或 “命运之夜” 是 «古兰经» 上对一个时期的比喻, 那时整个大地表面笼罩在一片精神黑暗之中, 宗教复兴者受召以感化人类, 使腐败的人类精神面目焕然一新。使人类得到最伟大的领路人和最完美的真主经典的这一夜确可称之谓 “命运之夜”。这一夜也可视为 «古兰经» 正受到不断启示的整个时期。
97:2.
Elsewhere in the Qur’an, it is called the "Night of Destiny" (97:2). According to authentic traditions of the Holy Prophet, the "Night of Destiny" generally falls in the last ten nights of Ramadan, the month in which the Qur’an began to be revealed (2:186), to be exact, on its 24th night (Musnad & Jarir). The blessed night, or the "Night of Destiny," is the Quranic metaphor for a period of time when spiritual darkness enshrouds the entire face of the earth and a Divine Reformer is raised to reclaim and regenerate corrupt humanity. The night which gave to humanity its greatest Teacher and the last and most perfect Divine Law was, indeed the "Night of Destiny" for it. This night may also be taken as covering the whole period in which the Qur’an continued to be revealed.
97:2.
Commentary:
In this verse the Quran is stated to have been revealed in the blessed night which elsewhere is called لیلة القدر i.e. the "Night of Destiny" (97:2). According to authentic traditions of the Holy Prophet, the "Night of Destiny" falls in the last ten nights of Ramadan, the month in which the Quran began to be revealed (2:186), to be exact, on its 24th night (Masnad & Jarir). The blessed night, or the "Night of Destiny", is the Quranic metaphor for a period of time when spiritual darkness enshrouds the entire face of the earth and mankind wallows in the quagmire of sin and iniquity. It is then that a Divine Reformer is raised to reclaim and regenerate corrupt humanity. The night which gave to humanity its greatest Teacher and the last and most perfect Divine Law, was indeed a "Night of Destiny" for it. The blessed night or the "Night of Destiny" may also be taken as covering the whole period in which the Quran continued to be revealed.
c
97:2.
1237
«古兰经» 上也有称为 “命运之夜” (97:2)。根据可信的圣训, “命运之夜” 通常降临在斋月{رَمَضَان, Ramadan--------«古兰经» 开始被启示的月 (2:186)} 的最后十夜,确切地说, 在这个月的第二十四夜就是这个 “命运之夜” (مُسْنَد, Musnad 和 جَرِيْر, Jarir),
“有福之夜” 或 “命运之夜” 是 «古兰经» 上对一个时期的比喻, 那时整个大地表面笼罩在一片精神黑暗之中, 宗教复兴者受召以感化人类, 使腐败的人类精神面目焕然一新。使人类得到最伟大的领路人和最完美的真主经典的这一夜确可称之谓 “命运之夜”。这一夜也可视为 «古兰经» 正受到不断启示的整个时期。
c
97:2.
3701
Commentary:
In this verse the Quran is stated to have been revealed in the blessed night which elsewhere is called لیلة القدر i.e. the "Night of Destiny" (97:2). According to authentic traditions of the Holy Prophet, the "Night of Destiny" falls in the last ten nights of Ramadan, the month in which the Quran began to be revealed (2:186), to be exact, on its 24th night (Masnad & Jarir). The blessed night, or the "Night of Destiny", is the Quranic metaphor for a period of time when spiritual darkness enshrouds the entire face of the earth and mankind wallows in the quagmire of sin and iniquity. It is then that a Divine Reformer is raised to reclaim and regenerate corrupt humanity. The night which gave to humanity its greatest Teacher and the last and most perfect Divine Law, was indeed a "Night of Destiny" for it. The blessed night or the "Night of Destiny" may also be taken as covering the whole period in which the Quran continued to be revealed.
c
97:2.
2692
Elsewhere in the Qur’an, it is called the "Night of Destiny" (97:2). According to authentic traditions of the Holy Prophet, the "Night of Destiny" generally falls in the last ten nights of Ramadan, the month in which the Qur’an began to be revealed (2:186), to be exact, on its 24th night (Musnad & Jarir). The blessed night, or the "Night of Destiny," is the Quranic metaphor for a period of time when spiritual darkness enshrouds the entire face of the earth and a Divine Reformer is raised to reclaim and regenerate corrupt humanity. The night which gave to humanity its greatest Teacher and the last and most perfect Divine Law was, indeed the "Night of Destiny" for it. This night may also be taken as covering the whole period in which the Qur’an continued to be revealed.
فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ
یعنی وہ رات جس میں نبی آتا ہے اور خدائی تعلیم دنیا کو سناتا ہے بڑی مبارک ہوتی ہے اس وقت نظام عالم میں بڑا گندنظر آتا ہے لیکن حقیقۃً خداتعالیٰ کا منشا اس وقت سچی تعلیم بھیجنے کا ہوتا ہے اور اس وجہ سے وہ ظاہر میں بُری نظر آنے والی رات درحقیقت سب سے اچھا زمانہ ہوتی ہے اور یہ کوئی ایسی بات نہیں جو نئی ہو بلکہ آدمؑ کے زمانہ سے برابر یہ دور چلے آتے ہیں اور قرآن کریم کی یہ آیت دلالت کرتی ہے کہ قیامت تک چلتے چلے جائیں گے۔
اس حصہ آیت میں اس مضمون کو واضح کر دیا گیا ہے جو ہم نے اوپر بیان کیا ہے۔ یعنی یہ رات ایسی ہے جس میں انبیاء دنیا کو الٰہی تعلیم دیتے ہیں اور قرآن کریم میں خداتعالیٰ کی باتوں کا نام’’امرِ حکیم‘‘رکھا گیا ہے کیونکہ خداتعالیٰ کا اپنا نام حَکِیْم ہے پس اس کی طرف سے جو بات آتی ہے وہ حکمتوں سے پُر ہوتی ہے۔
97:5.
The "Night of Destiny" or the time of the advent of a great Reformer heralds a new era, a new order of things, when, in fact, the future of humanity is decreed and decided. The time when the Qur’an was revealed was humanity’s greatest "Night of Destiny," for it was then that the foundations were laid of man’s destiny for all time to come.
97:5.
Commentary:
The "Night of Destiny" or the time of the advent of a great Divine Reformer heralds a new era, a new order of things, when, in fact, the future of humanity is decreed and decided. The time when the Quran was revealed was humanity’s greatest "Night of Destiny", for it was then that the foundations were laid of man’s destiny for all time to come.
d
97:5.
1238
“命运之夜” 或伟大的复兴者降临的时刻, 预示着一个新时代, 一个新秩序; 人类的未来在这时事实上已被住定和颁布。启示 «古兰经» 的时刻就是人类最伟大的 “命运之夜”, 因为人类千秋万代的命运在这时刻已奠定了基础。
1
یعنی وہ رات جس میں نبی آتا ہے اور خدائی تعلیم دنیا کو سناتا ہے بڑی مبارک ہوتی ہے اس وقت نظام عالم میں بڑا گندنظر آتا ہے لیکن حقیقۃً خداتعالیٰ کا منشا اس وقت سچی تعلیم بھیجنے کا ہوتا ہے اور اس وجہ سے وہ ظاہر میں بُری نظر آنے والی رات درحقیقت سب سے اچھا زمانہ ہوتی ہے اور یہ کوئی ایسی بات نہیں جو نئی ہو بلکہ آدمؑ کے زمانہ سے برابر یہ دور چلے آتے ہیں اور قرآن کریم کی یہ آیت دلالت کرتی ہے کہ قیامت تک چلتے چلے جائیں گے۔
2
اس حصہ آیت میں اس مضمون کو واضح کر دیا گیا ہے جو ہم نے اوپر بیان کیا ہے۔ یعنی یہ رات ایسی ہے جس میں انبیاء دنیا کو الٰہی تعلیم دیتے ہیں اور قرآن کریم میں خداتعالیٰ کی باتوں کا نام’’امرِ حکیم‘‘رکھا گیا ہے کیونکہ خداتعالیٰ کا اپنا نام حَکِیْم ہے پس اس کی طرف سے جو بات آتی ہے وہ حکمتوں سے پُر ہوتی ہے۔
d
97:5.
3702
Commentary:
The "Night of Destiny" or the time of the advent of a great Divine Reformer heralds a new era, a new order of things, when, in fact, the future of humanity is decreed and decided. The time when the Quran was revealed was humanity’s greatest "Night of Destiny", for it was then that the foundations were laid of man’s destiny for all time to come.
d
97:5.
2693
The "Night of Destiny" or the time of the advent of a great Reformer heralds a new era, a new order of things, when, in fact, the future of humanity is decreed and decided. The time when the Qur’an was revealed was humanity’s greatest "Night of Destiny," for it was then that the foundations were laid of man’s destiny for all time to come.
أَمْرًا مِّنْ عِندِنَآ ۚ إِنَّا كُنَّا مُرْسِلِينَ
اس میں یہ بتایا گیا ہے کہ یہ تعلیم قطعی طور پر ہماری طرف سے ہوتی ہے اور ہم ہی اس کے اتارنے والے ہوتے ہیں خواہ لوگ اس کا کتنا ہی انکار کریں۔
3
اس میں یہ بتایا گیا ہے کہ یہ تعلیم قطعی طور پر ہماری طرف سے ہوتی ہے اور ہم ہی اس کے اتارنے والے ہوتے ہیں خواہ لوگ اس کا کتنا ہی انکار کریں۔
رَحْمَةً مِّن رَّبِّكَ ۚ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ
یعنی اس تعلیم کا اتارنا انسانوں کے کسی استحقاق کی وجہ سے نہیں ہوتا بلکہ محض خداتعالیٰ کے فضل سے ہوتا ہے۔ وہ اپنے بندوں کی دعاؤں کو جو زمانہ کے بگاڑ کی وجہ سے آسمان کی طرف بھیجی جاتی ہیں خوب سنتا ہے اور ان تباہیوں کی بنیادوں کو جو انسان اپنی بدعملیوں سے رکھ رہا ہوتا ہے خوب دیکھتا ہے۔
Commentary:
The advent of a Divine Reformer or of a new revelation is indeed a great mercy of God to mankind. It seems that a Prophet or a Divine Reformer comes in response to the agonised cries of the righteous men of the time that God might raise one who should call and lead erring humanity to the way of righteousness; and God does raise a Prophet or a Divine Reformer in the fulness of time. Being All-Knowing, He knows full well when the spiritual needs of mankind call for the appearance of a Prophet.
1
یعنی اس تعلیم کا اتارنا انسانوں کے کسی استحقاق کی وجہ سے نہیں ہوتا بلکہ محض خداتعالیٰ کے فضل سے ہوتا ہے۔ وہ اپنے بندوں کی دعاؤں کو جو زمانہ کے بگاڑ کی وجہ سے آسمان کی طرف بھیجی جاتی ہیں خوب سنتا ہے اور ان تباہیوں کی بنیادوں کو جو انسان اپنی بدعملیوں سے رکھ رہا ہوتا ہے خوب دیکھتا ہے۔
3703
Commentary:
The advent of a Divine Reformer or of a new revelation is indeed a great mercy of God to mankind. It seems that a Prophet or a Divine Reformer comes in response to the agonised cries of the righteous men of the time that God might raise one who should call and lead erring humanity to the way of righteousness; and God does raise a Prophet or a Divine Reformer in the fulness of time. Being All-Knowing, He knows full well when the spiritual needs of mankind call for the appearance of a Prophet.
رَبِّ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَآ ۖ إِن كُنتُم مُّوقِنِينَ
19:66; 37:6; 44:8.
19:66; 37:6; 44:8.
19:66; 37:6; 44:8; 78:38.
Commentary:
The verse points to the object of the appearance of a Divine Reformer which is to call men to God, the Lord of the heavens and the earth, Who gives life and causes death.
a
19:66; 37:6; 44:8.
a
19:66; 37:6; 44:8; 78:38.
3704
Commentary:
The verse points to the object of the appearance of a Divine Reformer which is to call men to God, the Lord of the heavens and the earth, Who gives life and causes death.
a
19:66; 37:6; 44:8.
لَآ إِلَٰهَ إِلَّا هُوَ يُحْىِۦ وَيُمِيتُ ۖ رَبُّكُمْ وَرَبُّ ءَابَآئِكُمُ ٱلْأَوَّلِينَ
10:57; 57:3.
10:57; 57:3.
7:159; 10:57; 57:3.
b
10:57; 57:3.
b
7:159; 10:57; 57:3.
b
10:57; 57:3.
بَلْ هُمْ فِى شَكٍّ يَلْعَبُونَ
فَٱرْتَقِبْ يَوْمَ تَأْتِى ٱلسَّمَآءُ بِدُخَانٍ مُّبِينٍ
یہ الفاظ بتاتے ہیں کہ اس آیت میں ایٹم بم اور ہائیڈروجن بم کا ذکر ہے جن کے پھینکنے پر تمام جَوّ میں دھوآں پھیل جاتا ہے اور ان بموں کو اِس وقت سائنس دان قیامت کا پیش خیمہ بھی بتا رہے ہیں۔
The reference may be to the severe famine that overtook Mecca and lasted for several years till Abu Sufyan, then a great leader of disbelief, came to the Holy Prophet and begged him to pray for deliverance from that terrible scourge. The famine is said to have been so severe that the Meccans ate hides, bones and even dead bodies (Bukhari, Kitabul-Istisqa’). The famine has been described by the word Dukhan (smoke), because, as the tradition goes, the hunger was so severe that people felt a sort of smoke hanging before their eyes. Or, the word may have been used because there was no rain for a long time in Mecca, and the whole atmosphere had become dusty, for, Dukhan also means dust (Lane). The verse may also be taken as referring to the last two World Wars in which towns and cities were burnt down to rubble and the smoke that rose from their ruins filled the whole atmosphere with smoke and dust.
Important Words:
For دخان (smoke) see 41:12.
Commentary:
The reference in the verse may be to the severe famine that overtook Mecca and lasted for several years till Abu Sufyan, then a great leader of disbelief, came to the Holy Prophet and begged him to pray for deliverance from the scourge. The famine is said to have been so severe that the Meccans ate hides, bones and even dead bodies (Bukhari, Abwabul-Istisqa). The famine has been described by the word دخان (smoke) because, as the tradition goes, the hunger was so severe that people felt a sort of smoke hanging before their eyes. Or the word may have been used because there was no rain for a long time in Mecca, and the whole atmosphere had become dusty, for دخان also means dust.
The verse may also be taken as referring to the last two world wars in which towns and cities were burnt down to rubble and the smoke that rose from their ruins filled the whole atmosphere with smoke and dust.
2
یہ الفاظ بتاتے ہیں کہ اس آیت میں ایٹم بم اور ہائیڈروجن بم کا ذکر ہے جن کے پھینکنے پر تمام جَوّ میں دھوآں پھیل جاتا ہے اور ان بموں کو اِس وقت سائنس دان قیامت کا پیش خیمہ بھی بتا رہے ہیں۔
3705
Important Words:
For دخان (smoke) see 41:12.
Commentary:
The reference in the verse may be to the severe famine that overtook Mecca and lasted for several years till Abu Sufyan, then a great leader of disbelief, came to the Holy Prophet and begged him to pray for deliverance from the scourge. The famine is said to have been so severe that the Meccans ate hides, bones and even dead bodies (Bukhari, Abwabul-Istisqa). The famine has been described by the word دخان (smoke) because, as the tradition goes, the hunger was so severe that people felt a sort of smoke hanging before their eyes. Or the word may have been used because there was no rain for a long time in Mecca, and the whole atmosphere had become dusty, for دخان also means dust.
The verse may also be taken as referring to the last two world wars in which towns and cities were burnt down to rubble and the smoke that rose from their ruins filled the whole atmosphere with smoke and dust.
2694
The reference may be to the severe famine that overtook Mecca and lasted for several years till Abu Sufyan, then a great leader of disbelief, came to the Holy Prophet and begged him to pray for deliverance from that terrible scourge. The famine is said to have been so severe that the Meccans ate hides, bones and even dead bodies (Bukhari, Kitabul-Istisqa’). The famine has been described by the word Dukhan (smoke), because, as the tradition goes, the hunger was so severe that people felt a sort of smoke hanging before their eyes. Or, the word may have been used because there was no rain for a long time in Mecca, and the whole atmosphere had become dusty, for, Dukhan also means dust (Lane). The verse may also be taken as referring to the last two World Wars in which towns and cities were burnt down to rubble and the smoke that rose from their ruins filled the whole atmosphere with smoke and dust.
يَغْشَى ٱلنَّاسَ ۖ هَٰذَا عَذَابٌ أَلِيمٌ
رَّبَّنَا ٱكْشِفْ عَنَّا ٱلْعَذَابَ إِنَّا مُؤْمِنُونَ
7:135; 43:51.
7:135; 43:51.
7:135; 43:51.
c
7:135; 43:51.
a
7:135; 43:51.
c
7:135; 43:51.
أَنَّىٰ لَهُمُ ٱلذِّكْرَىٰ وَقَدْ جَآءَهُمْ رَسُولٌ مُّبِينٌ
Commentary:
The verse means to say that, now that the Meccans have been visited with Divine punishment, they cry that if it is removed, they would repent and reform. Their present show of humility, however, is only a temporary phase. There has come to them a great Prophet, whose whole life lay before them like an open book. They knew that he was honest, sincere, truthful and trusty. Yet they rejected such a paragon of truth and righteousness. What trust could then be placed in their word?
3706
Commentary:
The verse means to say that, now that the Meccans have been visited with Divine punishment, they cry that if it is removed, they would repent and reform. Their present show of humility, however, is only a temporary phase. There has come to them a great Prophet, whose whole life lay before them like an open book. They knew that he was honest, sincere, truthful and trusty. Yet they rejected such a paragon of truth and righteousness. What trust could then be placed in their word?
ثُمَّ تَوَلَّوْا۟ عَنْهُ وَقَالُوا۟ مُعَلَّمٌ مَّجْنُونٌ
37:37; 68:52.
37:37; 68:52.
15:7; 37:37; 68:52.
d
37:37; 68:52.
b
15:7; 37:37; 68:52.
a
37:37; 68:52.
إِنَّا كَاشِفُوا۟ ٱلْعَذَابِ قَلِيلًا ۚ إِنَّكُمْ عَآئِدُونَ
7:136; 43:51.
e
7:136; 43:51.
c
7:136; 43:51.
3707
Commentary:
According to a reliable tradition the Holy Prophet prayed and the famine was removed. But the Quraish did not benefit from it and continued to oppose Islam.
b
7:136; 43:51.
2695
According to reliable tradition the Holy Prophet prayed and the famine was removed. But the Quraish did not benefit by it and continued to oppose the holy Prophet.
يَوْمَ نَبْطِشُ ٱلْبَطْشَةَ ٱلْكُبْرَىٰٓ إِنَّا مُنتَقِمُونَ
The 'great seizure' may refer to the defeat of the Quraish at the Battle of Badr, or to the Fall of Mecca.
Commentary:
The "great seizure" may refer to the defeat of the Quraish at the Battle of Badr or to the Fall of Mecca when all their glory departed and their pride was humbled in the dust. They came to the Holy Prophet (whom they had hounded out of Mecca only eight years before) begging for mercy.
3708
Commentary:
The "great seizure" may refer to the defeat of the Quraish at the Battle of Badr or to the Fall of Mecca when all their glory departed and their pride was humbled in the dust. They came to the Holy Prophet (whom they had hounded out of Mecca only eight years before) begging for mercy.
2696
The 'great seizure' may refer to the defeat of the Quraish at the Battle of Badr, or to the Fall of Mecca.
۞ وَلَقَدْ فَتَنَّا قَبْلَهُمْ قَوْمَ فِرْعَوْنَ وَجَآءَهُمْ رَسُولٌ كَرِيمٌ
أَنْ أَدُّوٓا۟ إِلَىَّ عِبَادَ ٱللَّهِ ۖ إِنِّى لَكُمْ رَسُولٌ أَمِينٌ
Important Words:
أدوا (deliver) is formed from أدی. They say أداہ i.e. he paid it, conveyed it or delivered it (Lane).
3709
Important Words:
أدوا (deliver) is formed from أدی. They say أداہ i.e. he paid it, conveyed it or delivered it (Lane).
وَأَن لَّا تَعْلُوا۟ عَلَى ٱللَّهِ ۖ إِنِّىٓ ءَاتِيكُم بِسُلْطَٰنٍ مُّبِينٍ
وَإِنِّى عُذْتُ بِرَبِّى وَرَبِّكُمْ أَن تَرْجُمُونِ
40:28.
40:28.
40:28.
Important Words:
ترجـمون (you stone me) is formed from رجم. They say رجمه i.e. he threw stones at him; he stoned him to death, he cursed him or reviled him; he cut off all friendly intercourse with him (Lane & Aqrab). See also 3:37.
a
40:28.
a
40:28.
3710
Important Words:
ترجـمون (you stone me) is formed from رجم. They say رجمه i.e. he threw stones at him; he stoned him to death, he cursed him or reviled him; he cut off all friendly intercourse with him (Lane & Aqrab). See also 3:37.
c
40:28.
وَإِن لَّمْ تُؤْمِنُوا۟ لِى فَٱعْتَزِلُونِ
فَدَعَا رَبَّهُۥٓ أَنَّ هَٰٓؤُلَآءِ قَوْمٌ مُّجْرِمُونَ
فَأَسْرِ بِعِبَادِى لَيْلًا إِنَّكُم مُّتَّبَعُونَ
10:91; 20:79; 26:61.
10:91; 20:79; 26:61.
10:91; 20:79; 26:61.
b
10:91; 20:79; 26:61.
a
10:91; 20:79; 26:61.
a
10:91; 20:79; 26:61.
وَٱتْرُكِ ٱلْبَحْرَ رَهْوًا ۖ إِنَّهُمْ جُندٌ مُّغْرَقُونَ
دیکھئے تفسیر کبیر جلد اول ص۴۱۷ تا ۴۲۲۔
Rahw is derived from Raha. They say, Raha Baina Rijlaihi, i.e. he parted his legs and made an opening between them; Rahal-Bahru means, the sea became still and calm. Rahw means calm; motionless; depressed place where water collects; an elevated and plain tract of ground (Lane). When Moses and the Israelites arrived at the northern extremity of the Red Sea, the ebb of the tide had begun. As the water receded, it left behind dunes, the tops of which were gradually uncovered, leaving the intervening depressions full of water. The Israelites crossed over at that moment. See also 20:78.
Important Words:
رھوا (motionless) is derived from رھا. They say رھا بین رجلیه i.e. he parted his legs and made an opening between them. رھا البحرmeans, the sea became still and calm. رھا الطائر means, the bird spread its wings. رھوا means, an intervening space between two things; a depressed place where water collects or stagnates; an elevated place; a way through a market-place, at the sides of which sit the sellers; a well wide in the mouth; quick or swift; still, quiet or motionless; accompany of men following one another (Lane & Aqrab).
Commentary:
When Moses and the Israelites arrived at the northern extremity of the Red Sea, the ebb of the tide had begun. As the water receded, it left dunes, the tops of which were gradually uncovered, leaving the intervening depressions full of water. The Israelites crossed over at that moment.
For a detailed description as to how Moses passed through the sea while Pharaoh and his mighty hosts were drowned, see 20:78 and 26:64.
1
دیکھئے تفسیر کبیر جلد اول ص۴۱۷ تا ۴۲۲۔
3711
Important Words:
رھوا (motionless) is derived from رھا. They say رھا بین رجلیه i.e. he parted his legs and made an opening between them. رھا البحرmeans, the sea became still and calm. رھا الطائر means, the bird spread its wings. رھوا means, an intervening space between two things; a depressed place where water collects or stagnates; an elevated place; a way through a market-place, at the sides of which sit the sellers; a well wide in the mouth; quick or swift; still, quiet or motionless; accompany of men following one another (Lane & Aqrab).
Commentary:
When Moses and the Israelites arrived at the northern extremity of the Red Sea, the ebb of the tide had begun. As the water receded, it left dunes, the tops of which were gradually uncovered, leaving the intervening depressions full of water. The Israelites crossed over at that moment.
For a detailed description as to how Moses passed through the sea while Pharaoh and his mighty hosts were drowned, see 20:78 and 26:64.
2697
Rahw is derived from Raha. They say, Raha Baina Rijlaihi, i.e. he parted his legs and made an opening between them; Rahal-Bahru means, the sea became still and calm. Rahw means calm; motionless; depressed place where water collects; an elevated and plain tract of ground (Lane). When Moses and the Israelites arrived at the northern extremity of the Red Sea, the ebb of the tide had begun. As the water receded, it left behind dunes, the tops of which were gradually uncovered, leaving the intervening depressions full of water. The Israelites crossed over at that moment. See also 20:78.
كَمْ تَرَكُوا۟ مِن جَنَّٰتٍ وَعُيُونٍ
26:59.
26:59.
c
26:59.
b
26:59.
وَزُرُوعٍ وَمَقَامٍ كَرِيمٍ
26:59.
b
26:59.
وَنَعْمَةٍ كَانُوا۟ فِيهَا فَٰكِهِينَ
Commentary:
What a graphic picture of the great material blessings which the people of Pharaoh had enjoyed!
3712
Commentary:
What a graphic picture of the great material blessings which the people of Pharaoh had enjoyed!
كَذَٰلِكَ ۖ وَأَوْرَثْنَٰهَا قَوْمًا ءَاخَرِينَ
7:138; 26:60; 28:7.
اس سے مراد استعارۃً بنی اسرائیل بھی ہیں جن کو بعد میں بڑی عزت ملی اور انہوں نے مصر کو ایک دفعہ تہ و بالا کر دیا اور اس سے مراد فرعون اور اس کی قوم کی نسل بھی ہے کہ گو انہوں نے فرعون جیسی شان نہیں پائی مگر پھر بھی ایک حد تک مصر پر حکومت کرتے رہے۔
7:138; 26:60; 28:7.
7:138; 26:60; 28:7.
a
7:138; 26:60; 28:7.
1
اس سے مراد استعارۃً بنی اسرائیل بھی ہیں جن کو بعد میں بڑی عزت ملی اور انہوں نے مصر کو ایک دفعہ تہ و بالا کر دیا اور اس سے مراد فرعون اور اس کی قوم کی نسل بھی ہے کہ گو انہوں نے فرعون جیسی شان نہیں پائی مگر پھر بھی ایک حد تک مصر پر حکومت کرتے رہے۔
a
7:138; 26:60; 28:7.
c
7:138; 26:60; 28:7.
فَمَا بَكَتْ عَلَيْهِمُ ٱلسَّمَآءُ وَٱلْأَرْضُ وَمَا كَانُوا۟ مُنظَرِينَ
他们可耻而屈辱地走向末日, 无人为他们祷哭致哀, 得不到荣耀。命运不济的君主骄傲自大, 自称为王, 坠入大海深处 (10:91), 嘴上还在诉说那值得记忆的遗言: “我深信除了以色列子孙信仰的主宰之外没有主宰啦。”
یعنی نہ آسمانی لوگوں کو غم ہوا نہ زمینی لوگوں کو۔
They went to their doom in disgrace and ignominy unwept, unhonoured and unsung. The ill-fated monarch who, in his conceit and arrogance, called himself god, went to the depths of the sea (10:91), with the memorable words, 'I believe that there is no god but He in Whom the Children of Israel believe,' on his lips.
Commentary:
Mark the pathos of these words! The ill-fated people of Pharaoh enjoyed all sorts of comforts and luxury. They had wealth, power and influence. A Prophet came to them. They rejected his Message and opposed his mission with the result that heavenly punishment came down upon them sudden and swift and they went to their doom unwept, unhonoured and unsung. The ill-fated monarch who, in his conceit and arrogance, called himself God, went to the depths of the sea (20:79), with the memorable words, "I believe that there is no God but He in Whom the Children of Israel believed," on his lips. He who wanted to have a peep at the God of Moses in the heavens (40:38) had a taste of His might in the depths of the sea.
1239
他们可耻而屈辱地走向末日, 无人为他们祷哭致哀, 得不到荣耀。命运不济的君主骄傲自大, 自称为王, 坠入大海深处 (10:91), 嘴上还在诉说那值得记忆的遗言: “我深信除了以色列子孙信仰的主宰之外没有主宰啦。”
2
یعنی نہ آسمانی لوگوں کو غم ہوا نہ زمینی لوگوں کو۔
3713
Commentary:
Mark the pathos of these words! The ill-fated people of Pharaoh enjoyed all sorts of comforts and luxury. They had wealth, power and influence. A Prophet came to them. They rejected his Message and opposed his mission with the result that heavenly punishment came down upon them sudden and swift and they went to their doom unwept, unhonoured and unsung. The ill-fated monarch who, in his conceit and arrogance, called himself God, went to the depths of the sea (20:79), with the memorable words, "I believe that there is no God but He in Whom the Children of Israel believed," on his lips. He who wanted to have a peep at the God of Moses in the heavens (40:38) had a taste of His might in the depths of the sea.
2698
They went to their doom in disgrace and ignominy unwept, unhonoured and unsung. The ill-fated monarch who, in his conceit and arrogance, called himself god, went to the depths of the sea (10:91), with the memorable words, 'I believe that there is no god but He in Whom the Children of Israel believe,' on his lips.