Ruku 433 ع
Section 433 of 556 • 17 Verses
إِنَّ شَجَرَتَ ٱلزَّقُّومِ
37:63; 56:53.
تھوہر کا لفظ قرآن مجید میں مکروہ چیزوں کے لئے بولا جاتا ہے (دیکھئے مفردات امام راغب)
37:63; 56:53.
37:63; 56:53.
Commentary:
In this and several succeeding verses a description is given of the consequences of rejection of the Divine Message and of its accep-tance, as unfolded in this and the next world. The description given is in terms of physical representation of the condition of dwellers of Hell and that of the inmates of Paradise.
c
37:63; 56:53.
1
تھوہر کا لفظ قرآن مجید میں مکروہ چیزوں کے لئے بولا جاتا ہے (دیکھئے مفردات امام راغب)
b
37:63; 56:53.
3721
Commentary:
In this and several succeeding verses a description is given of the consequences of rejection of the Divine Message and of its accep-tance, as unfolded in this and the next world. The description given is in terms of physical representation of the condition of dwellers of Hell and that of the inmates of Paradise.
c
37:63; 56:53.
طَعَامُ ٱلْأَثِيمِ
كَٱلْمُهْلِ يَغْلِى فِى ٱلْبُطُونِ
22:21.
22:21.
d
22:21.
a
22:21.
3722
Important Words:
یغلی (will boil) is aorist from غلی. They say غلی القدر i.e. the cooking-pot boiled. غلی الرجل means, the man became vehemently angry. When said of liquor, غلی means, it fermented, it effervesced (Lane).
d
22:21.
كَغَلْىِ ٱلْحَمِيمِ
خُذُوهُ فَٱعْتِلُوهُ إِلَىٰ سَوَآءِ ٱلْجَحِيمِ
Important Words:
اعتلوہ (drag him) is imperative mood from عتل. They say عتله i.e. he drew him along or dragged him roughly or violently; he pushed him or thrust him roughly and violently. عتل الشیء means, he carried the thing. عتل الی الشیء (‘atila) means, he hastened to do an evil deed (Lane & Aqrab).
3723
Important Words:
اعتلوہ (drag him) is imperative mood from عتل. They say عتله i.e. he drew him along or dragged him roughly or violently; he pushed him or thrust him roughly and violently. عتل الشیء means, he carried the thing. عتل الی الشیء (‘atila) means, he hastened to do an evil deed (Lane & Aqrab).
ثُمَّ صُبُّوا۟ فَوْقَ رَأْسِهِۦ مِنْ عَذَابِ ٱلْحَمِيمِ
22:20; 55:45.
22:20; 55:45.
22:20; 55:45; 56:43.
e
22:20; 55:45.
b
22:20; 55:45; 56:43.
a
22:20; 55:45.
ذُقْ إِنَّكَ أَنتَ ٱلْعَزِيزُ ٱلْكَرِيمُ
یہ طنزیہ کلام ہے اور مراد یہ ہے کہ تو اپنے آپ کو ایسا سمجھتا تھا۔
The words have been spoken in irony.
Commentary:
False pride and foolish self-conceit are at the root of the disbelievers’ denial of God’s Prophets. To this fact reference has been made again and again in the Quran (43:32, 52, 53, etc.). The first recorded denial of a Prophet of God (Adam) was due to pride and arrogance on the part of Iblis (2:35). The verse under comment means to say that disbelievers will be given zaqqum (زقوم) to eat and thus their pride will be humbled, as it was their arrogance and pride that stood in the way of their accepting the truth. The word زقوم has been considered by some to be an abbreviation, standing for the meaning and content of the verse. The words of the verse have been spoken in irony and disdain.
2
یہ طنزیہ کلام ہے اور مراد یہ ہے کہ تو اپنے آپ کو ایسا سمجھتا تھا۔
3724
Commentary:
False pride and foolish self-conceit are at the root of the disbelievers’ denial of God’s Prophets. To this fact reference has been made again and again in the Quran (43:32, 52, 53, etc.). The first recorded denial of a Prophet of God (Adam) was due to pride and arrogance on the part of Iblis (2:35). The verse under comment means to say that disbelievers will be given zaqqum (زقوم) to eat and thus their pride will be humbled, as it was their arrogance and pride that stood in the way of their accepting the truth. The word زقوم has been considered by some to be an abbreviation, standing for the meaning and content of the verse. The words of the verse have been spoken in irony and disdain.
2703
The words have been spoken in irony.
إِنَّ هَٰذَا مَا كُنتُم بِهِۦ تَمْتَرُونَ
إِنَّ ٱلْمُتَّقِينَ فِى مَقَامٍ أَمِينٍ
30:16; 52:18.
30:16; 52:18.
30:16; 52:18; 78:32.
Commentary:
The righteous were oppressed and persecuted and were denied safety and security in this world for having accepted the Divine Message. In the next world they will enjoy perfect peace, safety and security as recompense for having been denied these blessings in the present life.
The verse may also constitute a prophecy. The Companions of the Holy Prophet were oppressed and persecuted for many years. They are told that the time was fast approaching when they will enjoy security and will have all those blessings and boons that are mentioned in the succeeding verses.
a
30:16; 52:18.
a
30:16; 52:18; 78:32.
3725
Commentary:
The righteous were oppressed and persecuted and were denied safety and security in this world for having accepted the Divine Message. In the next world they will enjoy perfect peace, safety and security as recompense for having been denied these blessings in the present life.
The verse may also constitute a prophecy. The Companions of the Holy Prophet were oppressed and persecuted for many years. They are told that the time was fast approaching when they will enjoy security and will have all those blessings and boons that are mentioned in the succeeding verses.
b
30:16; 52:18.
فِى جَنَّٰتٍ وَعُيُونٍ
68:35; 78:32.
68:35; 78:32.
68:35; 78:33.
b
68:35; 78:32.
b
68:35; 78:33.
c
68:35; 78:32.
يَلْبَسُونَ مِن سُندُسٍ وَإِسْتَبْرَقٍ مُّتَقَٰبِلِينَ
18:32; 76:22.
18:32; 76:22.
c
18:32; 76:22.
c
18:32; 76:22.
3726
Important Words:
For سندس and إستبرق see 18:32.
d
18:32; 76:22.
كَذَٰلِكَ وَزَوَّجْنَٰهُم بِحُورٍ عِينٍ
55:71, 73; 56:23.
55:71, 73; 56:23.
52:21; 56:23.
Important Words:
حور (fair maidens) is the plural of حوراء which is derived from حار. They say حار الثواب i.e. he washed the cloth and made it white. حورت العین means, whiteness of the white of the eye and blackness of the black thereof became intense. حوراء means, a woman having eyes like those of gazelles or combining intense whiteness of the white of the eye and intense blackness of the black thereof with whiteness or fairness of complexion (Lane and Aqrab). See also 3:53.
عین (having wide eyes) is the plural of عیناء which means, a beautiful woman having wide, black eyes. See also 37:49.
d
55:71, 73; 56:23.
d
52:21; 56:23.
3727
Important Words:
حور (fair maidens) is the plural of حوراء which is derived from حار. They say حار الثواب i.e. he washed the cloth and made it white. حورت العین means, whiteness of the white of the eye and blackness of the black thereof became intense. حوراء means, a woman having eyes like those of gazelles or combining intense whiteness of the white of the eye and intense blackness of the black thereof with whiteness or fairness of complexion (Lane and Aqrab). See also 3:53.
عین (having wide eyes) is the plural of عیناء which means, a beautiful woman having wide, black eyes. See also 37:49.
e
55:71, 73; 56:23.
يَدْعُونَ فِيهَا بِكُلِّ فَٰكِهَةٍ ءَامِنِينَ
55:53; 56:21.
55:53; 56:21.
52:19; 55:53; 56:21.
e
55:53; 56:21.
e
52:19; 55:53; 56:21.
f
55:53; 56:21.
لَا يَذُوقُونَ فِيهَا ٱلْمَوْتَ إِلَّا ٱلْمَوْتَةَ ٱلْأُولَىٰ ۖ وَوَقَىٰهُمْ عَذَابَ ٱلْجَحِيمِ
یعنی وہ ایک طویل عرصہ تک اگلے جہان کی زندگی کا مزہ اٹھاتے رہیں گے۔
f
52:28.
1242
这节经文正确无误地说明了后世的人生是永恒而不断前进的, 而不是不工作的人生。
1
یعنی وہ ایک طویل عرصہ تک اگلے جہان کی زندگی کا مزہ اٹھاتے رہیں گے۔
a
52:28.
3728
Commentary:
The verse unmistakably shows that life in the next world would be eternal and continuously progressive; not a life of inaction or lassitude.
a
52:28.
2704
The verse unmistakably shows that life in the next world would be eternal and continuously progressive, and not a life of inaction.
فَضْلًا مِّن رَّبِّكَ ۚ ذَٰلِكَ هُوَ ٱلْفَوْزُ ٱلْعَظِيمُ
g
37:61.
1243
灵魂的拯救有赖于安拉的恩典和仁慈。
b
37:61.
3729
Commentary:
The Surah ends with the enunciation of the basic doctrine of Islam that salvation depends on the grace and mercy of God.
b
37:61.
2705
Salvation depends on the grace and mercy of God.
فَإِنَّمَا يَسَّرْنَٰهُ بِلِسَانِكَ لَعَلَّهُمْ يَتَذَكَّرُونَ
19:98; 54:18.
19:98; 54:18.
19:98; 54:18.
h
19:98; 54:18.
c
19:98; 54:18.
c
19:98; 54:18.
فَٱرْتَقِبْ إِنَّهُم مُّرْتَقِبُونَ
Commentary:
Twice in this brief Surah the Holy Prophet has been enjoined to wait. The Surah was revealed at Mecca. This shows that the Holy Prophet was to wait for some time before Divine punishment was to overtake the Quraish. The Muslims had to wait for 14 long years before heavenly punishment visited their persecutors and tormentors in the form of the latter’s ignominious defeat at Badr. The God of Islam is a Merciful and Compassionate God. He is quick to forgive and slow to punish.
3730
Commentary:
Twice in this brief Surah the Holy Prophet has been enjoined to wait. The Surah was revealed at Mecca. This shows that the Holy Prophet was to wait for some time before Divine punishment was to overtake the Quraish. The Muslims had to wait for 14 long years before heavenly punishment visited their persecutors and tormentors in the form of the latter’s ignominious defeat at Badr. The God of Islam is a Merciful and Compassionate God. He is quick to forgive and slow to punish.