Ruku 454 ع
Section 454 of 556 • 16 Verses
يَوْمَ نَقُولُ لِجَهَنَّمَ هَلِ ٱمْتَلَأْتِ وَتَقُولُ هَلْ مِن مَّزِيدٍ
这里实际上是指人具有无限地犯罪能力和追求尘世安逸的无限的欲望, 由此铺设了通往火狱之路。
The dialogue is metaphorical. Hell has been personified here and words are put in its mouth to express its state or condition and not that it will actually speak, or, for that matter, it can speak. The word, Qala, has also been used in this sense in 41:12 where the heaven and the earth have been described as saying that they obey Divine laws willingly. It is one of the peculiarities and beauties of the Arabic language that it uses words and expressions for inanimate things which are used for human beings. See also {57} and 18:78.
The expression, in fact, points to man’s unlimited capacity for committing sins and his inordinate desire for worldly comforts by which he paves his way to Hell.
Commentary:
The dialogue is metaphorical. Hell has been personified here and words are put in its mouth to express its state or condition and not that it will actually speak or, for that matter, it can speak. The word قال has been used in this sense in 41:12 also where the heaven and the earth have been described as saying that they obey divine laws willingly. It is one of the peculiarities and beauties of the Arabic language that it uses words and expressions for inanimate things which are used for human beings.
There is a famous Arabic proverb:
قال الجدار للوتد لم تشقنی قالت سل من یدقنی
i.e. the wall said to the peg "why dost thou pierce me?" It said, "Ask him who strikes me from behind." Similarly, a famous Arab poet says:
یرید الرمح صدر أبی براء
و یعدل عن دماء بنی عقیل
i.e. the spear intends to pierce the breast of Abu Bara’, but it turns away from the blood of the sons of ‘Uqail. (Lane).
The expression ھل من مزید in fact, points to man’s unlimited capacity for committing sins and his inordinate desire for worldly comforts which pave his way to Hell.
1287
这里实际上是指人具有无限地犯罪能力和追求尘世安逸的无限的欲望, 由此铺设了通往火狱之路。
3879
Commentary:
The dialogue is metaphorical. Hell has been personified here and words are put in its mouth to express its state or condition and not that it will actually speak or, for that matter, it can speak. The word قال has been used in this sense in 41:12 also where the heaven and the earth have been described as saying that they obey divine laws willingly. It is one of the peculiarities and beauties of the Arabic language that it uses words and expressions for inanimate things which are used for human beings.
There is a famous Arabic proverb:
قال الجدار للوتد لم تشقنی قالت سل من یدقنی
i.e. the wall said to the peg "why dost thou pierce me?" It said, "Ask him who strikes me from behind." Similarly, a famous Arab poet says:
یرید الرمح صدر أبی براء
و یعدل عن دماء بنی عقیل
i.e. the spear intends to pierce the breast of Abu Bara’, but it turns away from the blood of the sons of ‘Uqail. (Lane).
The expression ھل من مزید in fact, points to man’s unlimited capacity for committing sins and his inordinate desire for worldly comforts which pave his way to Hell.
2811
The dialogue is metaphorical. Hell has been personified here and words are put in its mouth to express its state or condition and not that it will actually speak, or, for that matter, it can speak. The word, Qala, has also been used in this sense in 41:12 where the heaven and the earth have been described as saying that they obey Divine laws willingly. It is one of the peculiarities and beauties of the Arabic language that it uses words and expressions for inanimate things which are used for human beings. See also {57} and 18:78.
2812
The expression, in fact, points to man’s unlimited capacity for committing sins and his inordinate desire for worldly comforts by which he paves his way to Hell.
وَأُزْلِفَتِ ٱلْجَنَّةُ لِلْمُتَّقِينَ غَيْرَ بَعِيدٍ
یعنی مومن اس دن جنت کو خوب دیکھ سکیں گے تا کہ دل مطمئن ہوں یا یہ مراد ہے کہ آخری زمانہ میں دین کی اتنی تفسیر ہوگی کہ ہر مومن اپنے دل میں جنت کو قریب پائے گا۔
26:91; 81:14.
Whereas in the preceding verse, it is mentioned that more and more persons will be thrown into Hell in order to be purged and purified of their spiritual maladies, the present verse says that Heaven will also be brought near for the righteous and the God-fearing.
26:91; 81:14.
Commentary:
If, as mentioned in the preceding verse, more and more sinners will be thrown into Hell for being purged and purified of their spiritual maladies, the present verse says, that Heaven will also be brought near for the righteous and the God-fearing.
d
26:91; 81:14.
1288
因为前一节经文提到了为清除和净化人的精神弊病, 越来越多的人被投入火狱, 这里是说, 天园也将靠近正直而敬畏安拉的人。
4
یعنی مومن اس دن جنت کو خوب دیکھ سکیں گے تا کہ دل مطمئن ہوں یا یہ مراد ہے کہ آخری زمانہ میں دین کی اتنی تفسیر ہوگی کہ ہر مومن اپنے دل میں جنت کو قریب پائے گا۔
a
26:91; 81:14.
3880
Commentary:
If, as mentioned in the preceding verse, more and more sinners will be thrown into Hell for being purged and purified of their spiritual maladies, the present verse says, that Heaven will also be brought near for the righteous and the God-fearing.
b
26:91; 81:14.
2813
Whereas in the preceding verse, it is mentioned that more and more persons will be thrown into Hell in order to be purged and purified of their spiritual maladies, the present verse says that Heaven will also be brought near for the righteous and the God-fearing.
هَٰذَا مَا تُوعَدُونَ لِكُلِّ أَوَّابٍ حَفِيظٍ
مَّنْ خَشِىَ ٱلرَّحْمَٰنَ بِٱلْغَيْبِ وَجَآءَ بِقَلْبٍ مُّنِيبٍ
ٱدْخُلُوهَا بِسَلَٰمٍ ۖ ذَٰلِكَ يَوْمُ ٱلْخُلُودِ
a
14:24; 15:47; 36:59.
1289
无论惩罚可能显得多么可怕, 根据 «古兰经» 火狱是个一时的赎罪所, 而天园是个永久的归宿。天园的福祉无边无际 (11:109)。
a
14:24; 15:47; 36:59.
3881
Commentary:
However dreadful its punishments may appear, Hell, according to the Quran, is a temporary penitentiary, while Heaven is an eternal abode; its blessings know no limit or end (11:109).
a
14:24; 15:47; 36:59.
2814
However dreadful its punishments may appear, Hell, according to the Qur’an, is a temporary penitentiary, while Heaven is an eternal abode; its blessings know no limit or end (11:109).
لَهُم مَّا يَشَآءُونَ فِيهَا وَلَدَيْنَا مَزِيدٌ
10:27.
The righteous will have in Paradise what they desire to their heart’s content, but as man’s desires at best are limited, they will be given much more than what they desire or deserve, much more than what they would even contemplate or conceive.
10:27.
Commentary:
The righteous will have in Paradise what they desire, to their hearts’ content, but as man’s desires at best are limited, they will be given much more than what they desire or deserve, much more than what they would even contemplate or conceive. They will see the beautiful face of God and will bask in the warmth of His countenance. This beautiful vision in which the veil which divides man from Allah will be lifted and His Heavenly Glory disclosed to the soul, untrammelled by its earthy raiments is, according to some authorities, what is meant by the words ولدینا مزید i.e. and with Us is a good deal more.
b
10:27.
1290
正直的人在天园中将心满意足, 但人的欲望充其量也有限度, 他们将得到的比他们想象或应得的要多, 甚至比他们深思或想象的要多得多。
b
10:27.
3882
Commentary:
The righteous will have in Paradise what they desire, to their hearts’ content, but as man’s desires at best are limited, they will be given much more than what they desire or deserve, much more than what they would even contemplate or conceive. They will see the beautiful face of God and will bask in the warmth of His countenance. This beautiful vision in which the veil which divides man from Allah will be lifted and His Heavenly Glory disclosed to the soul, untrammelled by its earthy raiments is, according to some authorities, what is meant by the words ولدینا مزید i.e. and with Us is a good deal more.
b
10:27.
2815
The righteous will have in Paradise what they desire to their heart’s content, but as man’s desires at best are limited, they will be given much more than what they desire or deserve, much more than what they would even contemplate or conceive.
وَكَمْ أَهْلَكْنَا قَبْلَهُم مِّن قَرْنٍ هُمْ أَشَدُّ مِنْهُم بَطْشًا فَنَقَّبُوا۟ فِى ٱلْبِلَٰدِ هَلْ مِن مَّحِيصٍ
یعنی ملک میں ایسے سامان پیدا کرنے شروع کیے کہ وہ اس عذاب سے بچ جائیں لیکن خدائی سزا سے بچنے کے لئے انسانی تدبیریں کہاں کام دے سکتی ہیں۔
19:75; 47:14.
The words in the text literally mean: 'Burrowed into the earth to save themselves,' and seem to refer to the present day underground trenches as protection against bombing attacks.
17:18; 19:75; 21:12; 36:32.
Important Words:
نقبوا (went about) is the intensive form of نقب (naqaba) which means, he made a hole through a wall; he perforated, pierced or made a hole through anything. نقب فی الارض means, he went or went away through the land or country or journeyed or traversed through the land.
Commentary:
Divine punishment, when it comes, is overwhelming and all-encompassing. There is no escape or refuge from it, however one may try.
c
19:75; 47:14.
1291
经文中这一句字面上的意思是: “潜伏地洞中救自己”, 似乎也指今天防止轰炸袭击的地下战壕。
1
یعنی ملک میں ایسے سامان پیدا کرنے شروع کیے کہ وہ اس عذاب سے بچ جائیں لیکن خدائی سزا سے بچنے کے لئے انسانی تدبیریں کہاں کام دے سکتی ہیں۔
c
17:18; 19:75; 21:12; 36:32.
3883
Important Words:
نقبوا (went about) is the intensive form of نقب (naqaba) which means, he made a hole through a wall; he perforated, pierced or made a hole through anything. نقب فی الارض means, he went or went away through the land or country or journeyed or traversed through the land.
Commentary:
Divine punishment, when it comes, is overwhelming and all-encompassing. There is no escape or refuge from it, however one may try.
c
19:75; 47:14.
2815A
The words in the text literally mean: 'Burrowed into the earth to save themselves,' and seem to refer to the present day underground trenches as protection against bombing attacks.
إِنَّ فِى ذَٰلِكَ لَذِكْرَىٰ لِمَن كَانَ لَهُۥ قَلْبٌ أَوْ أَلْقَى ٱلسَّمْعَ وَهُوَ شَهِيدٌ
Qalb, means, the heart; the soul; the conscience; the mind; and signifies the best part of a thing. They say ma la-hu Qalbun, i.e. he has no intellect or intelligence (Lane).
Important Words:
قلب (heart) means, heart, the soul; the conscience; the mind, meaning the intellect; the endeavour to understand, and consideration. They say ماله قلب i.e. he has no intellect or intelligence; the purest or best or choicest part of a thing; قلب الجیش means, the main body of the army; as distinguished from the van and the rear and the two wings. The word also signifies, a man genuine or pure in respect of origin or lineage, holding a middle place among his people (Lane & Aqrab).
3884
Important Words:
قلب (heart) means, heart, the soul; the conscience; the mind, meaning the intellect; the endeavour to understand, and consideration. They say ماله قلب i.e. he has no intellect or intelligence; the purest or best or choicest part of a thing; قلب الجیش means, the main body of the army; as distinguished from the van and the rear and the two wings. The word also signifies, a man genuine or pure in respect of origin or lineage, holding a middle place among his people (Lane & Aqrab).
2816
Qalb, means, the heart; the soul; the conscience; the mind; and signifies the best part of a thing. They say ma la-hu Qalbun, i.e. he has no intellect or intelligence (Lane).
وَلَقَدْ خَلَقْنَا ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ وَمَا بَيْنَهُمَا فِى سِتَّةِ أَيَّامٍ وَمَا مَسَّنَا مِن لُّغُوبٍ
بائیبل میں ہے کہ خداتعالیٰ نے دنیا پیدا کی اور تھک گیا اور ساتویں دن اُس نے آرام کیا۔ قرآنی تعلیم کتنی شاندار اور خداتعالیٰ کی شان کے مطابق ہے جبکہ بائیبل کی تعلیم خداتعالیٰ کی شان کو مدِّنظر رکھتے ہوئے گھناؤنی اور قابلِ ترک نظر آتی ہے۔
7:55; 10:4; 11:8; 25:60.
50:16.
See {984} and 41:10-13.
It is characteristic of the Qur’an that not only does it exonerate God’s noble Prophets from all the vices and immoralities imputed to them in the Bible but also clears the Divine Being of the flaws and defects which are inconsistent with His Majesty and Holiness. The Bible depicts God as 'having rested on the seventh day from all His work which He had made' (Gen. 2:2), but according to the Qur’an no weariness can touch Him.
7:55; 10:4; 11:8; 25:60.
50:16.
Important Words:
أیام (periods) is the plural of یوم which properly means, time absolutely (1:4) or indefinite period or stage in the development of a thing. It does not always denote the day as determined by the rising and setting of the sun. In the Quran یوم has been spoken of as equal to one or even fifty thousand years (22:48; 70:5). Elsewhere in the Quran the division of these six days has been described in this wise; the making of the earth took two days; it took two more days for mountains, rivers, etc., to be placed upon it, and another two days for the growth of vegetable and animal life on it. See also 10:4; 41:10-13.
لغوب (weariness) is infinitive noun from لغب which means, he was fatigued, tired or wearied to the utmost; he was languid in consequence of fatigue; he was wearied in spirit or mind (Lane & Aqrab).
Commentary:
It is a characteristic of the Quran that not only does it exonerate God’s noble Prophets from all the vices and immoralities imputed to them in the Bible, but it also clears the Divine Being of the flaws and defects that are inconsistent with His Majesty and Holiness. The Bible depicts God as "having rested on the seventh day from all His work which He had made" (Gen. 2:2) but according to the Quran no weariness can touch Him.
d
7:55; 10:4; 11:8; 25:60.
e
50:16.
1292
见注释497和 41:10-13。
1293
这是 «古兰经» 的特色, «古兰经» 不仅使高贵的众先知摆脱了 «圣经» 中归咎于他们的一切罪恶和不道德, 而且还清除了与安拉的威严和神圣不相容的错误和弱点。«圣经» 上把安拉描写成 “完成一切工作之后在第七天休息” (《创世记》2:2), 但根据 «古兰经», 安拉永不疲倦。
2
بائیبل میں ہے کہ خداتعالیٰ نے دنیا پیدا کی اور تھک گیا اور ساتویں دن اُس نے آرام کیا۔ قرآنی تعلیم کتنی شاندار اور خداتعالیٰ کی شان کے مطابق ہے جبکہ بائیبل کی تعلیم خداتعالیٰ کی شان کو مدِّنظر رکھتے ہوئے گھناؤنی اور قابلِ ترک نظر آتی ہے۔
a
7:55; 10:4; 11:8; 25:60.
b
50:16.
3885
Important Words:
أیام (periods) is the plural of یوم which properly means, time absolutely (1:4) or indefinite period or stage in the development of a thing. It does not always denote the day as determined by the rising and setting of the sun. In the Quran یوم has been spoken of as equal to one or even fifty thousand years (22:48; 70:5). Elsewhere in the Quran the division of these six days has been described in this wise; the making of the earth took two days; it took two more days for mountains, rivers, etc., to be placed upon it, and another two days for the growth of vegetable and animal life on it. See also 10:4; 41:10-13.
لغوب (weariness) is infinitive noun from لغب which means, he was fatigued, tired or wearied to the utmost; he was languid in consequence of fatigue; he was wearied in spirit or mind (Lane & Aqrab).
Commentary:
It is a characteristic of the Quran that not only does it exonerate God’s noble Prophets from all the vices and immoralities imputed to them in the Bible, but it also clears the Divine Being of the flaws and defects that are inconsistent with His Majesty and Holiness. The Bible depicts God as "having rested on the seventh day from all His work which He had made" (Gen. 2:2) but according to the Quran no weariness can touch Him.
a
7:55; 10:4; 11:8; 25:60.
b
50:16.
2817
See {984} and 41:10-13.
2818
It is characteristic of the Qur’an that not only does it exonerate God’s noble Prophets from all the vices and immoralities imputed to them in the Bible but also clears the Divine Being of the flaws and defects which are inconsistent with His Majesty and Holiness. The Bible depicts God as 'having rested on the seventh day from all His work which He had made' (Gen. 2:2), but according to the Qur’an no weariness can touch Him.
فَٱصْبِرْ عَلَىٰ مَا يَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ ٱلشَّمْسِ وَقَبْلَ ٱلْغُرُوبِ
15:99; 17:79; 20:131; 40:56; 110:4.
c
15:99; 17:79; 20:131; 40:56; 110:4.
وَمِنَ ٱلَّيْلِ فَسَبِّحْهُ وَأَدْبَٰرَ ٱلسُّجُودِ
17:80; 52:50; 73:3-5.
a
17:80; 52:50; 73:3-5.
وَٱسْتَمِعْ يَوْمَ يُنَادِ ٱلْمُنَادِ مِن مَّكَانٍ قَرِيبٍ
مراد یہ ہے کہ مکہ والوں کو ہوشیار کرنے کے لئے اللہ تعالیٰ رسول کریم صلی اللہ علیہ وسلم کے اَتباع میں سے بھی بعض لوگ کھڑے کرتا رہے گا چنانچہ حضرت ابوبکرؓ‘‘ عمرؓ‘‘ عثمان‘ ؓ‘ علیؓ اور عبداللہ بن زبیرؓ مکہ والوں میں سے کھڑے ہوتے رہے اور ان کو ہوشیار کرتے رہے۔
The 'crier' may refer to the Holy Prophet. The context supports this, as the next few verses seem to refer to the spiritual resurrection brought about by him among his people who at his call rose, as it were, from their graves.
The words 'from a place nearby' may also signify that the call of the Holy Prophet will not remain a call in the wilderness, a distant cry, but will be listened to and accepted.
Commentary:
The "crier" may refer to the Holy Prophet. The context supports this, as the next few verses seem to refer to the spiritual resurrection brought about by the Holy Prophet among his people who at his call rose, as it were, from their graves, as the next verse implies.
The words "from a place nearby" may also signify that the call of the Holy Prophet will not remain a call in the wilderness, a distant cry. It will be listened to and accepted.
1293A
“呼唤者” 可以指穆圣。这从上下文中可见出, 因为以下几节经文似乎指穆圣给他的宗族带来了精神复生, 在他的号召下他们仿佛在坟墓中苏醒了。
1294
“附近的地方” 也可以表示, 穆圣的号召不会仍是一个荒野中的号召, 一个遥远的召唤, 而将是听得到的, 可以接受的。
1
مراد یہ ہے کہ مکہ والوں کو ہوشیار کرنے کے لئے اللہ تعالیٰ رسول کریم صلی اللہ علیہ وسلم کے اَتباع میں سے بھی بعض لوگ کھڑے کرتا رہے گا چنانچہ حضرت ابوبکرؓ‘‘ عمرؓ‘‘ عثمان‘ ؓ‘ علیؓ اور عبداللہ بن زبیرؓ مکہ والوں میں سے کھڑے ہوتے رہے اور ان کو ہوشیار کرتے رہے۔
3886
Commentary:
The "crier" may refer to the Holy Prophet. The context supports this, as the next few verses seem to refer to the spiritual resurrection brought about by the Holy Prophet among his people who at his call rose, as it were, from their graves, as the next verse implies.
The words "from a place nearby" may also signify that the call of the Holy Prophet will not remain a call in the wilderness, a distant cry. It will be listened to and accepted.
2819
The 'crier' may refer to the Holy Prophet. The context supports this, as the next few verses seem to refer to the spiritual resurrection brought about by him among his people who at his call rose, as it were, from their graves.
2820
The words 'from a place nearby' may also signify that the call of the Holy Prophet will not remain a call in the wilderness, a distant cry, but will be listened to and accepted.
يَوْمَ يَسْمَعُونَ ٱلصَّيْحَةَ بِٱلْحَقِّ ۚ ذَٰلِكَ يَوْمُ ٱلْخُرُوجِ
“号角声” 的意思也可以是: 穆圣的洪亮的号召声。
چنانچہ حضرت ابوبکرؓ کے زمانہ میں بھی مدینہ کے قریب کی اقوام مرتد ہو گئی تھیں لیکن حضرت ابوبکرؓ انہیں پھر اسلام کی طرف لائے اسی طرح حضرت عمرؓ کے زمانہ میں قیصر و کسریٰ کی شوکت کی وجہ سے مسلمان قبائل لرز گئے تھے مگر حضرت عمرؓ نے وعظ اور نصیحت سے ان میں نئے سرے سے جوش پیدا کیا اور ان کو لے کر قیصر و کسریٰ کو شکست دی۔
'The blast' may also signify the stentorian call of the Holy Prophet.
Commentary:
"The blast" may also signify the stentorian call to truth of the Holy Prophet.
1295
“号角声” 的意思也可以是: 穆圣的洪亮的号召声。
2
چنانچہ حضرت ابوبکرؓ کے زمانہ میں بھی مدینہ کے قریب کی اقوام مرتد ہو گئی تھیں لیکن حضرت ابوبکرؓ انہیں پھر اسلام کی طرف لائے اسی طرح حضرت عمرؓ کے زمانہ میں قیصر و کسریٰ کی شوکت کی وجہ سے مسلمان قبائل لرز گئے تھے مگر حضرت عمرؓ نے وعظ اور نصیحت سے ان میں نئے سرے سے جوش پیدا کیا اور ان کو لے کر قیصر و کسریٰ کو شکست دی۔
3887
Commentary:
"The blast" may also signify the stentorian call to truth of the Holy Prophet.
2821
'The blast' may also signify the stentorian call of the Holy Prophet.
إِنَّا نَحْنُ نُحْىِۦ وَنُمِيتُ وَإِلَيْنَا ٱلْمَصِيرُ
15:24.
b
15:24.
يَوْمَ تَشَقَّقُ ٱلْأَرْضُ عَنْهُمْ سِرَاعًا ۚ ذَٰلِكَ حَشْرٌ عَلَيْنَا يَسِيرٌ
یعنی عذاب آنے پر اپنا علاقہ چھوڑ کر اِدھر اُدھر بھاگیں گے‘ مگر راہِ نجات نہ ملے گی۔
84:4.
3
یعنی عذاب آنے پر اپنا علاقہ چھوڑ کر اِدھر اُدھر بھاگیں گے‘ مگر راہِ نجات نہ ملے گی۔
c
84:4.
نَّحْنُ أَعْلَمُ بِمَا يَقُولُونَ ۖ وَمَآ أَنتَ عَلَيْهِم بِجَبَّارٍ ۖ فَذَكِّرْ بِٱلْقُرْءَانِ مَن يَخَافُ وَعِيدِ
6:108; 39:42; 42:7.
Commentary:
The verse shows that the resurrection to which reference has been made in the preceding verse was to be brought about by the preaching and teaching of the Quran. The Surah had opened with the subject of the Final Resurrection, and the great eminence and glory which the Muslims were to achieve through the Quran was advanced as an argument in its support. God, Man, Creation and Resurrection are the four pillars on which the whole edifice of the Quranic teaching stands, and the present Surah derives its importance from the fact that it has dealt with these subjects in some detail.
a
39:42; 42:7.
1296
这章经文中所提到的复活是 «古兰经» 所许下的诺言。
a
6:108; 39:42; 42:7.
3888
Commentary:
The verse shows that the resurrection to which reference has been made in the preceding verse was to be brought about by the preaching and teaching of the Quran. The Surah had opened with the subject of the Final Resurrection, and the great eminence and glory which the Muslims were to achieve through the Quran was advanced as an argument in its support. God, Man, Creation and Resurrection are the four pillars on which the whole edifice of the Quranic teaching stands, and the present Surah derives its importance from the fact that it has dealt with these subjects in some detail.
a
39:42; 42:7.
2822
The resurrection to which reference has been made in the Surah has been brought about by the Qur’an.