Ruku 453 ع
Section 453 of 556 • 14 Verses
وَلَقَدْ خَلَقْنَا ٱلْإِنسَٰنَ وَنَعْلَمُ مَا تُوَسْوِسُ بِهِۦ نَفْسُهُۥ ۖ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ ٱلْوَرِيدِ
86:5.
Commentary:
Wonderful is God’s creation of the universe, but much more wonderful is the creation of man. The fact that man is master of his conduct and is responsible for his decisions is here put forward as another argument to support the inevitability of the Resurrection. In fact man’s life on Earth is "the seedbed of an eternal future".
b
86:5.
3869
Commentary:
Wonderful is God’s creation of the universe, but much more wonderful is the creation of man. The fact that man is master of his conduct and is responsible for his decisions is here put forward as another argument to support the inevitability of the Resurrection. In fact man’s life on Earth is "the seedbed of an eternal future".
إِذْ يَتَلَقَّى ٱلْمُتَلَقِّيَانِ عَنِ ٱلْيَمِينِ وَعَنِ ٱلشِّمَالِ قَعِيدٌ
根据有些注释家说, 坐在人右边的天使记录人的善举, 坐在人左边的天使记录人的恶行--------“在右边” 表示善举, “在左边” 表示恶行。人的一言一行都在环境中留下痕迹而永不磨灭。«古兰经» 其他章节 (24:25 & 36:66) 中说到人的肢体--------手、脚和舌--------将在最后审判日对人作不利的见证。因此人体不同部位也可以是这节经文中所提到的 “记录者” 即 “做记录的天使”。
انسان کے ساتھ ایسے فرشتے یا انسانی جسم کے حصے مقرر ہیں جو اس کے اعمال کو محفوظ رکھتے جاتے ہیں۔ اس جگہ انہی کا ذکر ہے۔
According to some Commentators the angel sitting on man’s right records his good actions and that on his left his bad actions—the words 'on the right' standing for his good actions and 'on the left' for his bad actions. Every deed or spoken word leaves its impress in the atmosphere and thus is preserved. Elsewhere in the Qur’an (24:25 & 36:66) it is stated that the limbs of man—his hands, feet and tongue—will bear witness against him on the Judgment Day. Thus the different parts of a man’s body may also be 'the recorders' referred to in the present verse as the Recording Angels.
Important Words:
یتلقی (will record) is derived from لقی. They say تلقی الشیء منه i.e. he received or got the thing; he learned it from him, hencepreserved or recorded it (Lane & Aqrab).
Commentary:
According to some commentators the angel sitting on man’s right records his good actions and that on his left, his bad actions; the words 'on the right' standing for his good actions and 'on the left' for his bad actions. Every deed or spoken word leaves its impress in the atmosphere and thus is preserved. Elsewhere in the Quran it is stated that the limbs of man—his hands, feet and tongue—will bear witness against him on the Judgement Day. Thus different parts of a man’s body may also be the recorders referred to in the present verse as the two recording angels. See also 24:25; 36:66.
1285
根据有些注释家说, 坐在人右边的天使记录人的善举, 坐在人左边的天使记录人的恶行--------“在右边” 表示善举, “在左边” 表示恶行。人的一言一行都在环境中留下痕迹而永不磨灭。«古兰经» 其他章节 (24:25 & 36:66) 中说到人的肢体--------手、脚和舌--------将在最后审判日对人作不利的见证。因此人体不同部位也可以是这节经文中所提到的 “记录者” 即 “做记录的天使”。
1
انسان کے ساتھ ایسے فرشتے یا انسانی جسم کے حصے مقرر ہیں جو اس کے اعمال کو محفوظ رکھتے جاتے ہیں۔ اس جگہ انہی کا ذکر ہے۔
3870
Important Words:
یتلقی (will record) is derived from لقی. They say تلقی الشیء منه i.e. he received or got the thing; he learned it from him, hencepreserved or recorded it (Lane & Aqrab).
Commentary:
According to some commentators the angel sitting on man’s right records his good actions and that on his left, his bad actions; the words 'on the right' standing for his good actions and 'on the left' for his bad actions. Every deed or spoken word leaves its impress in the atmosphere and thus is preserved. Elsewhere in the Quran it is stated that the limbs of man—his hands, feet and tongue—will bear witness against him on the Judgement Day. Thus different parts of a man’s body may also be the recorders referred to in the present verse as the two recording angels. See also 24:25; 36:66.
2806
According to some Commentators the angel sitting on man’s right records his good actions and that on his left his bad actions—the words 'on the right' standing for his good actions and 'on the left' for his bad actions. Every deed or spoken word leaves its impress in the atmosphere and thus is preserved. Elsewhere in the Qur’an (24:25 & 36:66) it is stated that the limbs of man—his hands, feet and tongue—will bear witness against him on the Judgment Day. Thus the different parts of a man’s body may also be 'the recorders' referred to in the present verse as the Recording Angels.
مَّا يَلْفِظُ مِن قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ
43:81; 82:11, 12; 86:5.
43:81; 82:11, 12; 86:5.
43:81; 82:11-12.
Important Words:
یلفظ (he utters) is aorist from لفظ. They say لفظه البحر i.e. the sea cast it forth upon the shore, لفظ فلان نفسه means, such a one died. لفظ القول او بالقول means, he uttered or spoke the word (Lane & Aqrab).
عتید (ready) is derived from عتد. They say عتد الشیء i.e. the thing was or became ready, at hand, prepared; it became great, big or bulky. عتید means, ready, at hand, near; bulky, big or great (Lane & Aqrab).
a
43:81; 82:11, 12; 86:5.
a
43:81; 82:11-12.
3871
Important Words:
یلفظ (he utters) is aorist from لفظ. They say لفظه البحر i.e. the sea cast it forth upon the shore, لفظ فلان نفسه means, such a one died. لفظ القول او بالقول means, he uttered or spoke the word (Lane & Aqrab).
عتید (ready) is derived from عتد. They say عتد الشیء i.e. the thing was or became ready, at hand, prepared; it became great, big or bulky. عتید means, ready, at hand, near; bulky, big or great (Lane & Aqrab).
a
43:81; 82:11, 12; 86:5.
وَجَآءَتْ سَكْرَةُ ٱلْمَوْتِ بِٱلْحَقِّ ۖ ذَٰلِكَ مَا كُنتَ مِنْهُ تَحِيدُ
6:94; 23:100.
6:94; 23:100.
6:94; 23:100.
Important Words:
تحید (thou wast trying to run from) is derived from حاد. They say حاد عنه او منه i.e. he turned aside or away from it; he removed or went away or went far away from it; he shunned or avoided it from fear or disdain. حاد عن الطریق means, he turned aside from the road (Lane & Aqrab).
b
6:94; 23:100.
b
6:94; 23:100.
3872
Important Words:
تحید (thou wast trying to run from) is derived from حاد. They say حاد عنه او منه i.e. he turned aside or away from it; he removed or went away or went far away from it; he shunned or avoided it from fear or disdain. حاد عن الطریق means, he turned aside from the road (Lane & Aqrab).
b
6:94; 23:100.
وَنُفِخَ فِى ٱلصُّورِ ۚ ذَٰلِكَ يَوْمُ ٱلْوَعِيدِ
18:100; 23:102; 36:52; 39:69; 69:14.
18:100; 23:102; 36:52; 39:69; 69:14.
18:100; 23:102; 36:52; 39:69; 69:14.
c
18:100; 23:102; 36:52; 39:69; 69:14.
c
18:100; 23:102; 36:52; 39:69; 69:14.
c
18:100; 23:102; 36:52; 39:69; 69:14.
وَجَآءَتْ كُلُّ نَفْسٍ مَّعَهَا سَآئِقٌ وَشَهِيدٌ
سَائِق (Sa’iq) 可以是坐在人左边的天使, 记录着人的恶行, 并将恶人驱入火狱作为惩罚, شَهِيْد (Shahid) 可以是坐在右边的天使, 记录着人的善举, 并将作出对善人有利的证明。这两个譬喻也可分别表示人滥用自己的肢体和才能以及恰当地善用自己的肢体和才能。
Sa’iq may be the angel that sits on man’s left and records his bad deeds and as a punishment for them will drive him to Hell, and Shahid may be the angel that sits on his right and records his good actions and will bear witness in his favour. Or, the two words metaphorically may stand respectively for man’s misused limbs and faculties and those well and properly used.
Commentary:
سائق (driver) may be the angel that sits on man’s left and records his bad deeds and as a punishment for them will drivehim to Hell, and شھید may be the angel that sits on his right and records his good actions and will bear witness in his favour. Or the two words metaphorically may stand for man’s misused limbs and faculties and those well and properly used. See also verse 18 above; 24:25 and 36:66.
1286
سَائِق (Sa’iq) 可以是坐在人左边的天使, 记录着人的恶行, 并将恶人驱入火狱作为惩罚, شَهِيْد (Shahid) 可以是坐在右边的天使, 记录着人的善举, 并将作出对善人有利的证明。这两个譬喻也可分别表示人滥用自己的肢体和才能以及恰当地善用自己的肢体和才能。
3873
Commentary:
سائق (driver) may be the angel that sits on man’s left and records his bad deeds and as a punishment for them will drivehim to Hell, and شھید may be the angel that sits on his right and records his good actions and will bear witness in his favour. Or the two words metaphorically may stand for man’s misused limbs and faculties and those well and properly used. See also verse 18 above; 24:25 and 36:66.
2807
Sa’iq may be the angel that sits on man’s left and records his bad deeds and as a punishment for them will drive him to Hell, and Shahid may be the angel that sits on his right and records his good actions and will bear witness in his favour. Or, the two words metaphorically may stand respectively for man’s misused limbs and faculties and those well and properly used.
لَّقَدْ كُنتَ فِى غَفْلَةٍ مِّنْ هَٰذَا فَكَشَفْنَا عَنكَ غِطَآءَكَ فَبَصَرُكَ ٱلْيَوْمَ حَدِيدٌ
یعنی آج تو اپنے سب عیب و صواب کو اچھی طرح سمجھ رہا ہے اور وہ دنیوی حالت بھول گیا ہے جبکہ اپنے ہر قول و فعل کے اچھے ہونے پر اصرار کرتا تھا۔
یعنی اس کے ساتھ لگا ہوا گواہ۔
In the next world the veil will be lifted from the eyes of man and his vision and mental perception will become clearer and sharper. He will see the consequences of his actions in an embodied form which were hidden from his eyes in this world and will realize that, which he used to regard merely as an illusion, was a hard and stark reality.
Important Words:
بصر (eye) means, eye; the light whereby the organ of sight perceives the things; knowledge; discernment; intelligence (Lane & Aqrab).
حدید (sharp) is derived from حد which means, he turned away or averted a person from a thing. حد شیئا عن غیرہ means, he distinguished or separated by some mark a thing from another. حد السکین means, he sharpened the knife. حد بصرہ الیه means, he looked sharply or attentively at him. رجل حدید means, a man sharp of intellect or understanding (Lane).
Commentary:
The verse means that in the next world the veil will be lifted from the eyes of man and his vision and mental perception will become clearer and sharper. He will see the consequences of his actions in an embodied form which were hidden from his eyes in this world and will realize that which he used to regard merely as an illusion, was a hard and stark reality.
2
یعنی آج تو اپنے سب عیب و صواب کو اچھی طرح سمجھ رہا ہے اور وہ دنیوی حالت بھول گیا ہے جبکہ اپنے ہر قول و فعل کے اچھے ہونے پر اصرار کرتا تھا۔
3
یعنی اس کے ساتھ لگا ہوا گواہ۔
3874
Important Words:
بصر (eye) means, eye; the light whereby the organ of sight perceives the things; knowledge; discernment; intelligence (Lane & Aqrab).
حدید (sharp) is derived from حد which means, he turned away or averted a person from a thing. حد شیئا عن غیرہ means, he distinguished or separated by some mark a thing from another. حد السکین means, he sharpened the knife. حد بصرہ الیه means, he looked sharply or attentively at him. رجل حدید means, a man sharp of intellect or understanding (Lane).
Commentary:
The verse means that in the next world the veil will be lifted from the eyes of man and his vision and mental perception will become clearer and sharper. He will see the consequences of his actions in an embodied form which were hidden from his eyes in this world and will realize that which he used to regard merely as an illusion, was a hard and stark reality.
2808
In the next world the veil will be lifted from the eyes of man and his vision and mental perception will become clearer and sharper. He will see the consequences of his actions in an embodied form which were hidden from his eyes in this world and will realize that, which he used to regard merely as an illusion, was a hard and stark reality.
وَقَالَ قَرِينُهُۥ هَٰذَا مَا لَدَىَّ عَتِيدٌ
یعنی انسانی اعضا یا فرشتے کہیں گے کہ اس کے اعمال و اقوال کا سب ریکارڈ ہمارے پاس موجود ہے اس لئے یہ کسی رنگ کا انکار نہیں کر سکتا۔ ہمارے ریکارڈ کو دیکھ لیجئیے۔ ساری بات آپ پر ثابت ہو جائے گی۔
Commentary:
قرینه (his companion) may signify his evil companion, or the Satan, who has been called elsewhere in the Quran, man’s evil companion 4:39; 43:39, because it is at his instigation that man defies God’s commandments.
4
یعنی انسانی اعضا یا فرشتے کہیں گے کہ اس کے اعمال و اقوال کا سب ریکارڈ ہمارے پاس موجود ہے اس لئے یہ کسی رنگ کا انکار نہیں کر سکتا۔ ہمارے ریکارڈ کو دیکھ لیجئیے۔ ساری بات آپ پر ثابت ہو جائے گی۔
3875
Commentary:
قرینه (his companion) may signify his evil companion, or the Satan, who has been called elsewhere in the Quran, man’s evil companion 4:39; 43:39, because it is at his instigation that man defies God’s commandments.
أَلْقِيَا فِى جَهَنَّمَ كُلَّ كَفَّارٍ عَنِيدٍ
68:13.
The dual form of Alqiya is used either because the command is given to the two angels—the Sa’iq and the Shahid, or, in order to impart emphasis to the command. This form of expression is also used in 23:100 where a plural verb is used for the subject in the singular. This is quite in consonance with the rules of Arabic grammar.
Important Words:
عنید (enemy) is derived from عند which means, he went aside from it; he opposed and rejected what was true or just; he overstepped or transgressed the proper bound or limit; he acted immoderately or in rebellion. عنید is used here in all the senses of the root word (Lane & Aqrab).
Commentary:
The dual form in ألقیا is used either because the command is given to the two angels—the سائق and the شھید —or in order to impart emphasis to the command. This form of expression is also used in 23:100 where a plural verb is used for the subject in the singular. The plural form ارجعون in that verse is used to lend emphasis to the disbelievers’ desire to be sentback to this world, and represents the repetition of the singular form ارجعنی (irj‘ini).
a
68:13.
3876
Important Words:
عنید (enemy) is derived from عند which means, he went aside from it; he opposed and rejected what was true or just; he overstepped or transgressed the proper bound or limit; he acted immoderately or in rebellion. عنید is used here in all the senses of the root word (Lane & Aqrab).
Commentary:
The dual form in ألقیا is used either because the command is given to the two angels—the سائق and the شھید —or in order to impart emphasis to the command. This form of expression is also used in 23:100 where a plural verb is used for the subject in the singular. The plural form ارجعون in that verse is used to lend emphasis to the disbelievers’ desire to be sentback to this world, and represents the repetition of the singular form ارجعنی (irj‘ini).
2809
The dual form of Alqiya is used either because the command is given to the two angels—the Sa’iq and the Shahid, or, in order to impart emphasis to the command. This form of expression is also used in 23:100 where a plural verb is used for the subject in the singular. This is quite in consonance with the rules of Arabic grammar.
مَّنَّاعٍ لِّلْخَيْرِ مُعْتَدٍ مُّرِيبٍ
68:13.
68:13.
68:13.
a
68:13.
a
68:13.
a
68:13.
ٱلَّذِى جَعَلَ مَعَ ٱللَّهِ إِلَٰهًا ءَاخَرَ فَأَلْقِيَاهُ فِى ٱلْعَذَابِ ٱلشَّدِيدِ
۞ قَالَ قَرِينُهُۥ رَبَّنَا مَآ أَطْغَيْتُهُۥ وَلَٰكِن كَانَ فِى ضَلَٰلٍۭ بَعِيدٍ
14:23.
یعنی انسان اب تو یہ کہتا ہے کہ خدا نے مجھے گمراہ کیا۔ لیکن قیامت کے دن اس کے نگران فرشتے یا اس کے جسم کے نگران حصے کہیں گے کہ ہم اس کی گمراہی کے موجب نہیں۔ یہ آپ گمراہ ہوا تھا اور اپنی گمراہی کا آپ ذمّہ دار ہے۔
14:23.
It is human nature that when an evil-doer is confronted with the evil consequences of his deeds, he seeks to shift his responsibility to others. It is this state of mind of the disbeliever which is depicted in this verse. He will hold Satan responsible for his own transgressions and sins.
14:23.
b
14:23.
1
یعنی انسان اب تو یہ کہتا ہے کہ خدا نے مجھے گمراہ کیا۔ لیکن قیامت کے دن اس کے نگران فرشتے یا اس کے جسم کے نگران حصے کہیں گے کہ ہم اس کی گمراہی کے موجب نہیں۔ یہ آپ گمراہ ہوا تھا اور اپنی گمراہی کا آپ ذمّہ دار ہے۔
b
14:23.
b
14:23.
2810
It is human nature that when an evil-doer is confronted with the evil consequences of his deeds, he seeks to shift his responsibility to others. It is this state of mind of the disbeliever which is depicted in this verse. He will hold Satan responsible for his own transgressions and sins.
قَالَ لَا تَخْتَصِمُوا۟ لَدَىَّ وَقَدْ قَدَّمْتُ إِلَيْكُم بِٱلْوَعِيدِ
Commentary:
It is human nature that when an evildoer is confronted with the evil consequences of his deeds, he seeks to shift his responsibility to others. It is this state of mind of the disbeliever which is depicted in this verse. He will hold the Satan responsible for his own transgressions and sins. See also 2:167-168.
3877
Commentary:
It is human nature that when an evildoer is confronted with the evil consequences of his deeds, he seeks to shift his responsibility to others. It is this state of mind of the disbeliever which is depicted in this verse. He will hold the Satan responsible for his own transgressions and sins. See also 2:167-168.
مَا يُبَدَّلُ ٱلْقَوْلُ لَدَىَّ وَمَآ أَنَا۠ بِظَلَّٰمٍ لِّلْعَبِيدِ
3:183; 8:52; 22:11; 41:47.
یعنی جو گواہ مَیں نے انسانوں پر فرشتوں میں سے یا اس کے اعضا میں سے مقرر کیے ہیں وہ جرات ہی نہیں کر سکتے کہ میرے سامنے بات کو بدل کر پیش کریں کیونکہ وہ صرف گواہ نہیں بلکہ ان کے پاس ریکارڈ بھی ہوگا اور ریکارڈ کو کوئی غلط قرار نہیں دے سکتا۔
یعنی مَیں نے گواہی کا ایسا انتظام کر دیا ہے جس کا انکار نہیں کیا جا سکتا اور میری سزا کو ظالمانہ سزا نہیں قرار دیا جا سکتا۔
3:183; 8:52; 22:11; 41:47.
3:183; 8:52; 22:11; 41:47.
Commentary:
God admonishes both the parties to stop wrangling and quarrelling and shifting the responsibility to one another as His sentence has already been pronounced and His Word never changes.
c
3:183; 8:52; 22:11; 41:47.
2
یعنی جو گواہ مَیں نے انسانوں پر فرشتوں میں سے یا اس کے اعضا میں سے مقرر کیے ہیں وہ جرات ہی نہیں کر سکتے کہ میرے سامنے بات کو بدل کر پیش کریں کیونکہ وہ صرف گواہ نہیں بلکہ ان کے پاس ریکارڈ بھی ہوگا اور ریکارڈ کو کوئی غلط قرار نہیں دے سکتا۔
3
یعنی مَیں نے گواہی کا ایسا انتظام کر دیا ہے جس کا انکار نہیں کیا جا سکتا اور میری سزا کو ظالمانہ سزا نہیں قرار دیا جا سکتا۔
c
3:183; 8:52; 22:11; 41:47.
3878
Commentary:
God admonishes both the parties to stop wrangling and quarrelling and shifting the responsibility to one another as His sentence has already been pronounced and His Word never changes.
a
3:183; 8:52; 22:11; 41:47.