Ruku 435 ع
Section 435 of 556 • 10 Verses
۞ ٱللَّهُ ٱلَّذِى سَخَّرَ لَكُمُ ٱلْبَحْرَ لِتَجْرِىَ ٱلْفُلْكُ فِيهِ بِأَمْرِهِۦ وَلِتَبْتَغُوا۟ مِن فَضْلِهِۦ وَلَعَلَّكُمْ تَشْكُرُونَ
16:15; 17:67; 35:13.
16:15; 17:67; 35:13.
16:15; 17:67; 30:47; 31:32; 35:13.
d
16:15; 17:67; 35:13.
a
16:15; 17:67; 30:47; 31:32; 35:13.
d
16:15; 17:67; 35:13.
وَسَخَّرَ لَكُم مَّا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ جَمِيعًا مِّنْهُ ۚ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ لِّقَوْمٍ يَتَفَكَّرُونَ
22:66.
Commentary:
In vv. 4, 5 and 6 one kind of argument, viz. the creation of man and all life on earth, and the alternation of day and night, had been given to prove the existence, the Almightiness and the Unity of God. The present verse gives another kind of argument to prove the same thesis, viz. that the whole universe has been created to serve man. See also 2:165.
e
22:66.
1245
整个宇宙的创造是为了服务于人类。这说明人有一大使命要完成。
b
22:66.
3739
Commentary:
In vv. 4, 5 and 6 one kind of argument, viz. the creation of man and all life on earth, and the alternation of day and night, had been given to prove the existence, the Almightiness and the Unity of God. The present verse gives another kind of argument to prove the same thesis, viz. that the whole universe has been created to serve man. See also 2:165.
a
22:66.
2708
The whole universe has been created to serve man. This shows that he has a great mission to fulfil.
قُل لِّلَّذِينَ ءَامَنُوا۟ يَغْفِرُوا۟ لِلَّذِينَ لَا يَرْجُونَ أَيَّامَ ٱللَّهِ لِيَجْزِىَ قَوْمًۢا بِمَا كَانُوا۟ يَكْسِبُونَ
See {1454}.
Important Words:
لایرجون (fear not) is formed from رجا. They say رجا الشیء i.e. he hoped to get the thing; he feared the thing. The word رجا is used in the sense of hoping to get a thing when the thing hoped for is good and pleasant and fearing a thing that should be feared (Aqrab & Mufradat). See also 10:8.
ایام الله (days of Allah) means, the favours and punishment of God (Aqrab). See also 14:6.
Commentary:
The Surah under comment was revealed at Mecca in the early period of the Holy Prophet’s ministry when Islam was in a very weak state and Muslims were being persecuted. It was at that time that Muslims were enjoined to forgive those who persecuted them and who did not fear the punishment of God. The verse clearly embodied a great prophecy that the time was fast approaching when the persecutors of the poor and defenceless Muslims would be at the latter’s mercy. So Muslims were told in advance that in such an eventuality they should forgive their persecutors and forget the wrongs done to them, and leave them to God to deal with them as He, in His infallible wisdom, deemed fit.
The words ایام الله signify the days when God helped the Muslims against their enemies and punished the latter.
3740
Important Words:
لایرجون (fear not) is formed from رجا. They say رجا الشیء i.e. he hoped to get the thing; he feared the thing. The word رجا is used in the sense of hoping to get a thing when the thing hoped for is good and pleasant and fearing a thing that should be feared (Aqrab & Mufradat). See also 10:8.
ایام الله (days of Allah) means, the favours and punishment of God (Aqrab). See also 14:6.
Commentary:
The Surah under comment was revealed at Mecca in the early period of the Holy Prophet’s ministry when Islam was in a very weak state and Muslims were being persecuted. It was at that time that Muslims were enjoined to forgive those who persecuted them and who did not fear the punishment of God. The verse clearly embodied a great prophecy that the time was fast approaching when the persecutors of the poor and defenceless Muslims would be at the latter’s mercy. So Muslims were told in advance that in such an eventuality they should forgive their persecutors and forget the wrongs done to them, and leave them to God to deal with them as He, in His infallible wisdom, deemed fit.
The words ایام الله signify the days when God helped the Muslims against their enemies and punished the latter.
2709
See {1454}.
مَنْ عَمِلَ صَٰلِحًا فَلِنَفْسِهِۦ ۖ وَمَنْ أَسَآءَ فَعَلَيْهَا ۖ ثُمَّ إِلَىٰ رَبِّكُمْ تُرْجَعُونَ
29:7.
یہاں عَلٰی کا صلہ ہے جس کے معنے کسی مخالف چیز کے ہوتے ہیں۔ اس لئے ہم نے اس کا ترجمہ نقصان کیا ہے۔
29:7.
6:161; 29:7.
a
29:7.
1
یہاں عَلٰی کا صلہ ہے جس کے معنے کسی مخالف چیز کے ہوتے ہیں۔ اس لئے ہم نے اس کا ترجمہ نقصان کیا ہے۔
a
6:161; 29:7.
b
29:7.
وَلَقَدْ ءَاتَيْنَا بَنِىٓ إِسْرَٰٓءِيلَ ٱلْكِتَٰبَ وَٱلْحُكْمَ وَٱلنُّبُوَّةَ وَرَزَقْنَٰهُم مِّنَ ٱلطَّيِّبَٰتِ وَفَضَّلْنَٰهُمْ عَلَى ٱلْعَٰلَمِينَ
6:90.
10:94.
Mention of Prophethood, separate from "the Book" (which means the Law or the Shari‘ah) shows that while Moses was given the Law, the Prophets who came after him brought no new Law but followed the Torah—the Book of Moses (5: 45).
6:90.
10:94.
Commentary:
The mention of prophethood, separate from "the Book" (which means the Law or the Shari‘ah), shows that while Moses was given the Law, the Prophets who came after him brought no new Law but followed the Torah—the Book of Moses. Elsewhere, the Quran says: Surely, We sent down the Torah wherein was guidance and light. By it did the Prophets who were obedient to this judge for the Jews (5:47),
b
6:90.
c
10:94.
1246
这里除了 “经典” (意思是法令或 شَرِيْعَة, Shari‘ah) 外, 还提到先知品位, 说明穆撒得到法令之后, 众先知没有带来新的法令, 而只是遵循 «讨拉德»--------«摩西五经» 罢了(5:45)。
b
6:90.
c
10:94.
3741
Commentary:
The mention of prophethood, separate from "the Book" (which means the Law or the Shari‘ah), shows that while Moses was given the Law, the Prophets who came after him brought no new Law but followed the Torah—the Book of Moses. Elsewhere, the Quran says: Surely, We sent down the Torah wherein was guidance and light. By it did the Prophets who were obedient to this judge for the Jews (5:47),
c
6:90.
d
10:94.
2710
Mention of Prophethood, separate from "the Book" (which means the Law or the Shari‘ah) shows that while Moses was given the Law, the Prophets who came after him brought no new Law but followed the Torah—the Book of Moses (5: 45).
وَءَاتَيْنَٰهُم بَيِّنَٰتٍ مِّنَ ٱلْأَمْرِ ۖ فَمَا ٱخْتَلَفُوٓا۟ إِلَّا مِنۢ بَعْدِ مَا جَآءَهُمُ ٱلْعِلْمُ بَغْيًۢا بَيْنَهُمْ ۚ إِنَّ رَبَّكَ يَقْضِى بَيْنَهُمْ يَوْمَ ٱلْقِيَٰمَةِ فِيمَا كَانُوا۟ فِيهِ يَخْتَلِفُونَ
42:15; 98:5.
"The Affair" signifies "the Affair of the Holy Prophet" and the verse purports to say that the Book of Moses contains many clear prophecies about the advent of the Holy Prophet and that the Israelites did not reject him because there was any dearth of arguments and Signs and Divine prophecies to support and establish his claim but because of 'mutual envy,' i.e. they did not like the very idea that a Prophet should have appeared from among the non-Israelites.
42:15; 98:5.
Commentary:
"The Affair" signifies "the Affair of the Holy Prophet" (see next verse) and the verse purports to say that the Book of Moses contains many clear prophecies about the advent of the Holy Prophet and that the Israelites rejected him not because there was any dearth of arguments and signs and divine prophecies to support and establish his claim but because of "mutual envy", i.e. they did not like the very idea that a Prophet should have appeared from among the non-Israelites.
d
42:15; 98:5.
1247
“这个事情” 指 “穆圣的事情”, 这节经文的大意是说, «摩西五经» 内有很多明显的关于穆圣降临的预言。以色列人拒绝他, 并不是因为缺乏论据、缺乏安拉的迹象和预言以支持并确立他的宣称, 而是因为 “彼此嫉妒”, 就是说, 他们所厌恶的是先知竟出现在非以色列人中间。
d
42:15; 98:5.
3742
Commentary:
"The Affair" signifies "the Affair of the Holy Prophet" (see next verse) and the verse purports to say that the Book of Moses contains many clear prophecies about the advent of the Holy Prophet and that the Israelites rejected him not because there was any dearth of arguments and signs and divine prophecies to support and establish his claim but because of "mutual envy", i.e. they did not like the very idea that a Prophet should have appeared from among the non-Israelites.
a
42:15; 98:5.
2711
"The Affair" signifies "the Affair of the Holy Prophet" and the verse purports to say that the Book of Moses contains many clear prophecies about the advent of the Holy Prophet and that the Israelites did not reject him because there was any dearth of arguments and Signs and Divine prophecies to support and establish his claim but because of 'mutual envy,' i.e. they did not like the very idea that a Prophet should have appeared from among the non-Israelites.
ثُمَّ جَعَلْنَٰكَ عَلَىٰ شَرِيعَةٍ مِّنَ ٱلْأَمْرِ فَٱتَّبِعْهَا وَلَا تَتَّبِعْ أَهْوَآءَ ٱلَّذِينَ لَا يَعْلَمُونَ
شریعت کے مختلف طریقے ہیں۔ مثلاً توراۃ بدلہ لینے پر زور دیتی ہے اور انجیل معاف کرنے اور نرمی کرنے پر زور دیتی ہے۔ اسلام ان کے درمیان درمیان اصلاح پر زور دیتا ہے اور سختی کے موقعہ پر سختی اور نرمی کے موقعہ پر نرمی کی تعلیم دیتا ہے پس اس کی تعلیم مسیحی اور موسوی تعلیم کے طریقہ سے مختلف ہے۔
5:49; 6:151.
Commentary:
This verse makes it quite clear that "the Affair" or "Matter" referred to in the preceding verse signifies the advent of the Holy Prophet and Quranic revelation.
e
5:49; 6:151.
1248
这节经文说得很清楚, 上一节指出的 “事情” 意味着穆圣和 «古兰经» 启示的降临。
2
شریعت کے مختلف طریقے ہیں۔ مثلاً توراۃ بدلہ لینے پر زور دیتی ہے اور انجیل معاف کرنے اور نرمی کرنے پر زور دیتی ہے۔ اسلام ان کے درمیان درمیان اصلاح پر زور دیتا ہے اور سختی کے موقعہ پر سختی اور نرمی کے موقعہ پر نرمی کی تعلیم دیتا ہے پس اس کی تعلیم مسیحی اور موسوی تعلیم کے طریقہ سے مختلف ہے۔
a
5:49; 6:151.
3743
Commentary:
This verse makes it quite clear that "the Affair" or "Matter" referred to in the preceding verse signifies the advent of the Holy Prophet and Quranic revelation.
b
5:49; 6:151.
2712
It is clear from the verse that "the Affair" referred to in the preceding verse signifies the advent of the Holy Prophet and the Quranic revelation.
إِنَّهُمْ لَن يُغْنُوا۟ عَنكَ مِنَ ٱللَّهِ شَيْـًٔا ۚ وَإِنَّ ٱلظَّٰلِمِينَ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ ۖ وَٱللَّهُ وَلِىُّ ٱلْمُتَّقِينَ
5:52; 9:67.
b
5:52; 9:67.
هَٰذَا بَصَٰٓئِرُ لِلنَّاسِ وَهُدًى وَرَحْمَةٌ لِّقَوْمٍ يُوقِنُونَ
7:204.
یعنی اگر تاریخ انسانی پر غور کریں تو معلوم ہوگا کہ ظالم ہمیشہ ظالموں کی مدد کرتے آئے ہیں۔ اور اللہ تعالیٰ ہمیشہ ہی متقیوں کی مدد کرتا آیا ہے۔ اور ان کو پناہ دیتا آیا ہے۔
7:204.
7:204; 12:109.
Commentary:
The verse means that just as the Torah "was a guidance and mercy for the Israelites" (see v. 17 above); similarly, this Book, the Quran, is a guidance and mercy for the whole of humanity for all times to come.
a
7:204.
3
یعنی اگر تاریخ انسانی پر غور کریں تو معلوم ہوگا کہ ظالم ہمیشہ ظالموں کی مدد کرتے آئے ہیں۔ اور اللہ تعالیٰ ہمیشہ ہی متقیوں کی مدد کرتا آیا ہے۔ اور ان کو پناہ دیتا آیا ہے۔
c
7:204; 12:109.
3744
Commentary:
The verse means that just as the Torah "was a guidance and mercy for the Israelites" (see v. 17 above); similarly, this Book, the Quran, is a guidance and mercy for the whole of humanity for all times to come.
c
7:204.
أَمْ حَسِبَ ٱلَّذِينَ ٱجْتَرَحُوا۟ ٱلسَّيِّـَٔاتِ أَن نَّجْعَلَهُمْ كَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ سَوَآءً مَّحْيَاهُمْ وَمَمَاتُهُمْ ۚ سَآءَ مَا يَحْكُمُونَ
32:19; 38:29.
یعنی زندگی میں بھی اور موت میں بھی ان سے ایک سا معاملہ کیا جائے گا۔
32:19; 38:29.
32:19; 38:29; 39:10.
Important Words:
اجترحوا (commit) is derived from جرح which means, he worked or wrought with his hand; he earned. جرحه means, he wounded him. They say بئس ما جرحت یداک i.e. evil is that which thy hands have wrought. اجترح الشیءmeans, he earned the thing. اجترح الاثم means, he committed a sin (Lane & Aqrab).
Commentary:
The verse embodies an infallible criterion to judge between truth and falsehood and between belief and disbelief. It purports to say that believers and disbelievers are never equal in life or in death. While in life disbelievers, being pitted against truth, meet with defeat and discomfiture, when they die they leave behind no one to remember them or perpetuate their memory because their own sons and grandsons eventually come to believe in and accept the truth. On the contrary, the cause that is dear to the believers progresses and prospers and they are remembered with honour and respect after their death. The verse, in fact, gives a miniature description of the conditions of the followers of Islam and of its opponents, in this and the next life.
b
32:19; 38:29.
1
یعنی زندگی میں بھی اور موت میں بھی ان سے ایک سا معاملہ کیا جائے گا۔
d
32:19; 38:29; 39:10.
3745
Important Words:
اجترحوا (commit) is derived from جرح which means, he worked or wrought with his hand; he earned. جرحه means, he wounded him. They say بئس ما جرحت یداک i.e. evil is that which thy hands have wrought. اجترح الشیءmeans, he earned the thing. اجترح الاثم means, he committed a sin (Lane & Aqrab).
Commentary:
The verse embodies an infallible criterion to judge between truth and falsehood and between belief and disbelief. It purports to say that believers and disbelievers are never equal in life or in death. While in life disbelievers, being pitted against truth, meet with defeat and discomfiture, when they die they leave behind no one to remember them or perpetuate their memory because their own sons and grandsons eventually come to believe in and accept the truth. On the contrary, the cause that is dear to the believers progresses and prospers and they are remembered with honour and respect after their death. The verse, in fact, gives a miniature description of the conditions of the followers of Islam and of its opponents, in this and the next life.
d
32:19; 38:29.