Ruku 455 ع
Section 455 of 556 • 24 Verses
الذاريات
Ad-Dhariyat
The Winnowing Winds • makkah • 60 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
a
1:1.
a
See 1:1.
3889
Commentary:
See 1:1.
a
1:1.
وَٱلذَّٰرِيَٰتِ ذَرْوًا
此处及以下三节经文的集注见1299。
Important Words:
For the meanings of the particle واو (by), and for the philosophy of the Quranic oaths see 37:2; 50:2 and 91:2.
الذاریات (those that scatter) is the plural of ذاریة which is act. part. From ذرو or ذری. They say ذری الشیء i.e. the thing flew in the air. ذرا او أذری الریح التراب means, the wind raised, carried away or dispersed the dust. الذاریات means, the winds that raise or carry away or disperse, or the angels that cause the scattering away of the created things. ذرواً which is infinitive noun is added to الذاریات to add intensiveness to the meaning or to complete it (Lane & Aqrab).
Commentary:
For a collective note on this and the next three verses see v. 5 below.
1297
此处及以下三节经文的集注见1299。
3890
Important Words:
For the meanings of the particle واو (by), and for the philosophy of the Quranic oaths see 37:2; 50:2 and 91:2.
الذاریات (those that scatter) is the plural of ذاریة which is act. part. From ذرو or ذری. They say ذری الشیء i.e. the thing flew in the air. ذرا او أذری الریح التراب means, the wind raised, carried away or dispersed the dust. الذاریات means, the winds that raise or carry away or disperse, or the angels that cause the scattering away of the created things. ذرواً which is infinitive noun is added to الذاریات to add intensiveness to the meaning or to complete it (Lane & Aqrab).
Commentary:
For a collective note on this and the next three verses see v. 5 below.
2823
See {2465}.
2823A
For a collective note on this and the next three verses see {2824}.
فَٱلْحَٰمِلَٰتِ وِقْرًا
Important Words:
وقراً (load) is derived from وقر which means, (1) he was or became dull of hearing; (2) he or it was or became still or motionless; he rested; (3) he was or became grave, staid, steady, sedate or calm. They say وقرت النخلة او أوقرت i.e. the palm tree became laden or heavily laden with fruit. أو قرہ الدین means, debt burdened him or burdened him heavily. وقر (wiqrun) means, a load, a heavy load; a weight that is carried upon the back or head; a cloud laden with water. وقر (waqrun) means, a heaviness in the ear; or dullness of hearing; entire loss of hearing (Lane & Aqrab).
3891
Important Words:
وقراً (load) is derived from وقر which means, (1) he was or became dull of hearing; (2) he or it was or became still or motionless; he rested; (3) he was or became grave, staid, steady, sedate or calm. They say وقرت النخلة او أوقرت i.e. the palm tree became laden or heavily laden with fruit. أو قرہ الدین means, debt burdened him or burdened him heavily. وقر (wiqrun) means, a load, a heavy load; a weight that is carried upon the back or head; a cloud laden with water. وقر (waqrun) means, a heaviness in the ear; or dullness of hearing; entire loss of hearing (Lane & Aqrab).
فَٱلْجَٰرِيَٰتِ يُسْرًا
Commentary:
See next verse.
3892
Commentary:
See next verse.
فَٱلْمُقَسِّمَٰتِ أَمْرًا
这四节 (2-5) 经文从注意自然现象叫人注意平行的精神现象。这一平行现象是很引人注目的--------当这四个词--------اَلذّٰرِيٰت (adh-Dhariyat, 飘散的), اَلْحٰمِلٰت (al-Hamilat, 带走的), اَلْجٰرِيٰت (al-Jariyat, 轻盈且迅速而去的) 和 اَلْمُقَسِّمٰت (al-Muqassimat, 作分配的) 指自然现象时可以代表向四面八方飘散的风, 海洋中升起的水蒸气带着充满雨水的云轻轻吹动, 然后使雨落在干枯焦灼的土地上, 并使之成为一片生气勃勃的可喜的地方, 到处郁郁葱葱, 艳花盛开, 硕果累累。从精神上讲, 这四个词可以代表一群正直的人, 他们畅饮穆圣促发的精神之泉, 吸收了壮丽而有生气的 «古兰经» 教义, 并得到它的抚育, 去到阿拉伯的穷乡僻壤, 去到遥远的国土, 带着福祉的担子, 把安拉的启示散布在多神信仰和不道德的气习的国家。他们不是用剑而是用爱与和平, 像轻轻吹动的风儿把雨水带到枯萎的土地上。
见注释1079。
From a phenomenon in physical nature, the four verses (2-5) draw attention to a parallel spiritual phenomenon. The parallelism is very striking. The four words— adh-Dhariyat (those that scatter), al-Hamilat (those that carry), al-Jariyat (those that speed lightly along) and al-Muqassimat (those that distribute)—when pointing to the physical phenomenon, may stand for winds that scatter far and wide, the vapours that rise from the oceans, carry the clouds laden with rain-water, blow gently and then cause rain to fall on dry, parched and burnt land and turn it into a smiling, blooming and blossoming piece of earth, full of verdure, beautiful flowers and sweet fruits. Spiritually speaking, these four words may stand for that band of righteous men, who drinking deep at the spiritual fountain that the Holy Prophet caused to flow, and who, after assimilating and being impregnated with the beautiful and life- giving Quranic teaching, went forth to the remote corners of Arabia and af
Commentary:
From a phenomenon in physical nature the four verses (2-5) draw attention to a parallel spiritual phenomenon. The parallelism is striking. The four words الذاریات (those that scatter), الحاملات (those that carry), الجاریات (those that speed lightly along) and المقسمات (those that distribute), when pointing to the physical phenomenon, may stand for winds that scatter far and wide the vapours that rise from the oceans, carry the clouds laden with rainwater, blow gently and then cause rain to fall on dry, parched and burnt land and turn it into a smiling, blooming and blossoming piece of earth, full of verdure, beautiful flowers and sweet fruits. These four words may also stand for the band of righteous men who drinking deep at the spiritual fountain that the Holy Prophet caused to flow: and after; assimilating and becoming impregnated with the beautiful and life-giving Quranic teaching, went to the remote corners of Arabia and afterwards to far-off lands, carrying their blessed load, and scattering the revealed Word of God in countries, reeking with polytheistic beliefs and immoral practices—not with the sword but with love and peace, like winds that blow gently and carry rain to withered land.
1298
这四节 (2-5) 经文从注意自然现象叫人注意平行的精神现象。这一平行现象是很引人注目的--------当这四个词--------اَلذّٰرِيٰت (adh-Dhariyat, 飘散的), اَلْحٰمِلٰت (al-Hamilat, 带走的), اَلْجٰرِيٰت (al-Jariyat, 轻盈且迅速而去的) 和 اَلْمُقَسِّمٰت (al-Muqassimat, 作分配的) 指自然现象时可以代表向四面八方飘散的风, 海洋中升起的水蒸气带着充满雨水的云轻轻吹动, 然后使雨落在干枯焦灼的土地上, 并使之成为一片生气勃勃的可喜的地方, 到处郁郁葱葱, 艳花盛开, 硕果累累。从精神上讲, 这四个词可以代表一群正直的人, 他们畅饮穆圣促发的精神之泉, 吸收了壮丽而有生气的 «古兰经» 教义, 并得到它的抚育, 去到阿拉伯的穷乡僻壤, 去到遥远的国土, 带着福祉的担子, 把安拉的启示散布在多神信仰和不道德的气习的国家。他们不是用剑而是用爱与和平, 像轻轻吹动的风儿把雨水带到枯萎的土地上。
1299
见注释1079。
3893
Commentary:
From a phenomenon in physical nature the four verses (2-5) draw attention to a parallel spiritual phenomenon. The parallelism is striking. The four words الذاریات (those that scatter), الحاملات (those that carry), الجاریات (those that speed lightly along) and المقسمات (those that distribute), when pointing to the physical phenomenon, may stand for winds that scatter far and wide the vapours that rise from the oceans, carry the clouds laden with rainwater, blow gently and then cause rain to fall on dry, parched and burnt land and turn it into a smiling, blooming and blossoming piece of earth, full of verdure, beautiful flowers and sweet fruits. These four words may also stand for the band of righteous men who drinking deep at the spiritual fountain that the Holy Prophet caused to flow: and after; assimilating and becoming impregnated with the beautiful and life-giving Quranic teaching, went to the remote corners of Arabia and afterwards to far-off lands, carrying their blessed load, and scattering the revealed Word of God in countries, reeking with polytheistic beliefs and immoral practices—not with the sword but with love and peace, like winds that blow gently and carry rain to withered land.
2824
From a phenomenon in physical nature, the four verses (2-5) draw attention to a parallel spiritual phenomenon. The parallelism is very striking. The four words— adh-Dhariyat (those that scatter), al-Hamilat (those that carry), al-Jariyat (those that speed lightly along) and al-Muqassimat (those that distribute)—when pointing to the physical phenomenon, may stand for winds that scatter far and wide, the vapours that rise from the oceans, carry the clouds laden with rain-water, blow gently and then cause rain to fall on dry, parched and burnt land and turn it into a smiling, blooming and blossoming piece of earth, full of verdure, beautiful flowers and sweet fruits. Spiritually speaking, these four words may stand for that band of righteous men, who drinking deep at the spiritual fountain that the Holy Prophet caused to flow, and who, after assimilating and being impregnated with the beautiful and life- giving Quranic teaching, went forth to the remote corners of Arabia and af
إِنَّمَا تُوعَدُونَ لَصَادِقٌ
52:8.
اِن آیات میں صحابہؓ کو یا اُن کی تبلیغی جدوجہد کو ہواؤں سے مشابہت دی گئی ہے اور بتایا گیا ہے کہ صحابہؓ یا ان کی تبلیغی جدوجہد قرآن مجید کے پانی کو چاروں طرف اڑا کر لے جائے گی اور اُن کی تبلیغی جدوجہد روز بروز مضبوط ہوتی جائے گی یہاں تک کہ اُن کا اٹھایا ہوا تبلیغی بادل پانی سے بھر جائے گا اور پھر وہ لوگوں کے دل پر اسلام کا اس طرح سِکّہ جمالیں گے کہ اُن کی تبلیغی جدوجہد آسانی سے پھیلنی شروع ہو جائے گی اور کفر اپنے مقابلہ میں کمزور پڑ جائے گا۔ چنانچہ اس کا نتیجہ یہ ہو گا کہ وہ اسلام کو دنیا کے مختلف ملکوں میں پھیلادیں گے اور آخر اسلام غالب آجائے گا اور جس کامیابی کی خبر
52:8.
b52:8.
Commentary:
The verse purports to say that the holy men of God referred to in the preceding four verses will discharge their sacred obligations fully and faithfully, and will thus fulfil prophecies concerning the spread and triumph of Islam. This fact will show that the promise about life after death and about the Resurrection was true.
b
52:8.
1
اِن آیات میں صحابہؓ کو یا اُن کی تبلیغی جدوجہد کو ہواؤں سے مشابہت دی گئی ہے اور بتایا گیا ہے کہ صحابہؓ یا ان کی تبلیغی جدوجہد قرآن مجید کے پانی کو چاروں طرف اڑا کر لے جائے گی اور اُن کی تبلیغی جدوجہد روز بروز مضبوط ہوتی جائے گی یہاں تک کہ اُن کا اٹھایا ہوا تبلیغی بادل پانی سے بھر جائے گا اور پھر وہ لوگوں کے دل پر اسلام کا اس طرح سِکّہ جمالیں گے کہ اُن کی تبلیغی جدوجہد آسانی سے پھیلنی شروع ہو جائے گی اور کفر اپنے مقابلہ میں کمزور پڑ جائے گا۔ چنانچہ اس کا نتیجہ یہ ہو گا کہ وہ اسلام کو دنیا کے مختلف ملکوں میں پھیلادیں گے اور آخر اسلام غالب آجائے گا اور جس کامیابی کی خبر
a
b52:8.
3894
Commentary:
The verse purports to say that the holy men of God referred to in the preceding four verses will discharge their sacred obligations fully and faithfully, and will thus fulfil prophecies concerning the spread and triumph of Islam. This fact will show that the promise about life after death and about the Resurrection was true.
b
52:8.
وَإِنَّ ٱلدِّينَ لَوَٰقِعٌ
وَٱلسَّمَآءِ ذَاتِ ٱلْحُبُكِ
天的道路是行星、彗星和布满穹苍的各种星辰的轨道。这些天体浮动在各自的轨道上, 依循规则、 准时、正确地尽着自己的本份, 互不干扰对方的行动范围, 并联成一个运动和结构的辉煌的和谐整体。天空布满行星和恒星运行其间的轨道, 这是 «古兰经» 为人间做出的显示, 而那时大家还以为诸天的组成是固体。
اس سے مراد یہ ہے کہ اوپر کے جَوّ میں ستاروں کے چلنے کے راستے ہیں۔
Tracks or paths of heaven are the orbits of planets, comets, and stars with which the vault of heaven is strewn. These celestial bodies float in their respective orbits performing their allotted tasks regularly, punctually and unerringly, without trespassing on one another’s sphere of action and all united forming a glorious harmony of structure and motion. That the heaven is full of such tracks on which planets and stars travel, was a discovery made to the world by the Qur’an, at a time when it was believed that the heavens were solid in their formation.
Important Words:
الحبک (tracks) is the plural of حبیکة (and حباک ) which is derived from حبک. They say حبکه i.e. he tried it, and made it firm; hewore it firmly and well. حبیکة means, the track of the stars, the streak or track in the sky; the path or way. حبک السماء means, the tracks, paths, ways in the heaven. حباک means, the black thread with which are sewn the borders of a cloth: a streak or line; the ripples of sand. حبک الماء means, the ripples of water (Lane & Aqrab).
Commentary:
Tracks or paths of heaven (حبک السماء) are the orbits of planets, comets, and stars with which the vault of heaven is strewn. These celestial bodies float, in their respective orbits performing their allotted tasks regularly, punctually and unerringly, without trespassing on one another’s sphere of action and all united forming a glorious harmony of structure and motion. That the heaven is full of such tracks on which planets and stars travel, was a discovery made to the world by the Quran at a time when it was believed that the heavens were solid in their formation. Does not this fact alone constitute an argument in support of the Quran being the revealed Word of God?
1300
天的道路是行星、彗星和布满穹苍的各种星辰的轨道。这些天体浮动在各自的轨道上, 依循规则、 准时、正确地尽着自己的本份, 互不干扰对方的行动范围, 并联成一个运动和结构的辉煌的和谐整体。天空布满行星和恒星运行其间的轨道, 这是 «古兰经» 为人间做出的显示, 而那时大家还以为诸天的组成是固体。
2
اس سے مراد یہ ہے کہ اوپر کے جَوّ میں ستاروں کے چلنے کے راستے ہیں۔
3895
Important Words:
الحبک (tracks) is the plural of حبیکة (and حباک ) which is derived from حبک. They say حبکه i.e. he tried it, and made it firm; hewore it firmly and well. حبیکة means, the track of the stars, the streak or track in the sky; the path or way. حبک السماء means, the tracks, paths, ways in the heaven. حباک means, the black thread with which are sewn the borders of a cloth: a streak or line; the ripples of sand. حبک الماء means, the ripples of water (Lane & Aqrab).
Commentary:
Tracks or paths of heaven (حبک السماء) are the orbits of planets, comets, and stars with which the vault of heaven is strewn. These celestial bodies float, in their respective orbits performing their allotted tasks regularly, punctually and unerringly, without trespassing on one another’s sphere of action and all united forming a glorious harmony of structure and motion. That the heaven is full of such tracks on which planets and stars travel, was a discovery made to the world by the Quran at a time when it was believed that the heavens were solid in their formation. Does not this fact alone constitute an argument in support of the Quran being the revealed Word of God?
2825
Tracks or paths of heaven are the orbits of planets, comets, and stars with which the vault of heaven is strewn. These celestial bodies float in their respective orbits performing their allotted tasks regularly, punctually and unerringly, without trespassing on one another’s sphere of action and all united forming a glorious harmony of structure and motion. That the heaven is full of such tracks on which planets and stars travel, was a discovery made to the world by the Qur’an, at a time when it was believed that the heavens were solid in their formation.
إِنَّكُمْ لَفِى قَوْلٍ مُّخْتَلِفٍ
上一节经文启示的天文学上的伟大真理导致这样的推论, 即 «古兰经» 是安拉亲自启示的真言; 在这天经中存在着安拉目标的一致性及安拉行为的调谐性。但唯物主义哲学家却强词夺理, 在缺乏根据的臆测和猜想中摸索、踉跄, 不信天经和穆圣。
The great astronomical truth revealed in the preceding verse leads to the inference that the Qur’an is God’s own revealed Word and that there exists a unity of purpose and harmony in Divine work, and yet the materialistic philosophers coin far-fetched theories, groping and floundering in ill-founded surmises and conjectures, not believing in God’s Word and in His Prophet.
Commentary:
The verse means to say that the great astronomical truth revealed in the preceding verse leads to the inference that the Quran is God’s own revealed Word and that there exists a unity of purpose and harmony in Divine work, and yet the materialistic philosophers coin far-fetched theories, groping and floundering in ill-founded surmises and conjectures, not believing in God’s Word and His Prophet.
1301
上一节经文启示的天文学上的伟大真理导致这样的推论, 即 «古兰经» 是安拉亲自启示的真言; 在这天经中存在着安拉目标的一致性及安拉行为的调谐性。但唯物主义哲学家却强词夺理, 在缺乏根据的臆测和猜想中摸索、踉跄, 不信天经和穆圣。
3896
Commentary:
The verse means to say that the great astronomical truth revealed in the preceding verse leads to the inference that the Quran is God’s own revealed Word and that there exists a unity of purpose and harmony in Divine work, and yet the materialistic philosophers coin far-fetched theories, groping and floundering in ill-founded surmises and conjectures, not believing in God’s Word and His Prophet.
2826
The great astronomical truth revealed in the preceding verse leads to the inference that the Qur’an is God’s own revealed Word and that there exists a unity of purpose and harmony in Divine work, and yet the materialistic philosophers coin far-fetched theories, groping and floundering in ill-founded surmises and conjectures, not believing in God’s Word and in His Prophet.
يُؤْفَكُ عَنْهُ مَنْ أُفِكَ
这几个字的意思也可以是 “凡自己回绝(真理)的”。
The words may also mean, 'he who himself would turn away.'
Commentary:
The expression من أفک means, he on account of whose evil and wilful conduct the Divine Decree that he should be turned away from truth comes into operation. Or it means, he who himself would turn away.
1302
这几个字的意思也可以是 “凡自己回绝(真理)的”。
3897
Commentary:
The expression من أفک means, he on account of whose evil and wilful conduct the Divine Decree that he should be turned away from truth comes into operation. Or it means, he who himself would turn away.
2827
The words may also mean, 'he who himself would turn away.'
قُتِلَ ٱلْخَرَّٰصُونَ
Important Words:
الخراصون (liars) is the plural of خراص (kharras) which is the intensive form of خارص which is act. part. from خرص which means, he lied, he said what was untrue. خرص النخل means, he computed by conjecture the quantity of the fruit upon the palm-trees. تخرص و اخترص (takharrasa) means, he forged a lie. خارص means, a liar and خراص a great liar (Lane & Aqrab).
3898
Important Words:
الخراصون (liars) is the plural of خراص (kharras) which is the intensive form of خارص which is act. part. from خرص which means, he lied, he said what was untrue. خرص النخل means, he computed by conjecture the quantity of the fruit upon the palm-trees. تخرص و اخترص (takharrasa) means, he forged a lie. خارص means, a liar and خراص a great liar (Lane & Aqrab).
ٱلَّذِينَ هُمْ فِى غَمْرَةٍ سَاهُونَ
Ghamrah means, depth of ignorance; error; obstinacy and perplexity; overwhelming heedlessness; a state of obstinate perseverance in a vain and false thing (Lane).
Important Words:
غمرة (depth of ignorance) is derived from غمر (ghamara). They say غمرہ الماء i.e. the water rose above him and submerged him. غمر علیه means, he fainted or swooned. غمر الرجل (ghamora) means, the man was ignorant or inexperienced in the affair. غمرة means, depth or flood of ignorance; error; obstinacy and perplexity; overwhelming heedlessness or ignorance; a state of obstinate perseverance in a vain and false thing; water that rises above the stature of a man (Lane & Aqrab).
ساھون (heedless) is the plural of ساھی (or سھوان) and is derived from سھا. They say سھا فیه او سھا عنه i.e. he was or became unmindful, forgetful, neglectful or heedless of it or inadvertent to it, his mind adverting to another thing or affair or case. According to some these two expressions slightly differ in their significations; سھا فیه meaning, he neglected the thing and سھا عنه means, he neglected the thing knowingly (Lane & Aqrab).
3899
Important Words:
غمرة (depth of ignorance) is derived from غمر (ghamara). They say غمرہ الماء i.e. the water rose above him and submerged him. غمر علیه means, he fainted or swooned. غمر الرجل (ghamora) means, the man was ignorant or inexperienced in the affair. غمرة means, depth or flood of ignorance; error; obstinacy and perplexity; overwhelming heedlessness or ignorance; a state of obstinate perseverance in a vain and false thing; water that rises above the stature of a man (Lane & Aqrab).
ساھون (heedless) is the plural of ساھی (or سھوان) and is derived from سھا. They say سھا فیه او سھا عنه i.e. he was or became unmindful, forgetful, neglectful or heedless of it or inadvertent to it, his mind adverting to another thing or affair or case. According to some these two expressions slightly differ in their significations; سھا فیه meaning, he neglected the thing and سھا عنه means, he neglected the thing knowingly (Lane & Aqrab).
2828
Ghamrah means, depth of ignorance; error; obstinacy and perplexity; overwhelming heedlessness; a state of obstinate perseverance in a vain and false thing (Lane).
يَسْـَٔلُونَ أَيَّانَ يَوْمُ ٱلدِّينِ
7:188; 79:43.
7:188; 79:43.
a
7:188; 79:43.
a
7:188; 79:43.
3900
Commentary:
The verse may mean: (1) They ask, in derision or scoffingly, when the Day of Judgement will be? (2) Their behaviour, conduct or attitude shows that they do not believe in the Day of Judgement.
a
7:188; 79:43.
يَوْمَ هُمْ عَلَى ٱلنَّارِ يُفْتَنُونَ
Commentary:
In the preceding verse the disbelievers were mentioned as asking mockingly, "When will be the Day of Judgement?" Here they are answered with a retort that "It will be the day when they will be burned in the fire."
3901
Commentary:
In the preceding verse the disbelievers were mentioned as asking mockingly, "When will be the Day of Judgement?" Here they are answered with a retort that "It will be the day when they will be burned in the fire."
ذُوقُوا۟ فِتْنَتَكُمْ هَٰذَا ٱلَّذِى كُنتُم بِهِۦ تَسْتَعْجِلُونَ
26:205; 27:72, 73; 29:54, 55.
26:205; 27:72, 73; 29:54, 55.
22:48; 26:205; 27:72-73; 29:54-55.
b
26:205; 27:72, 73; 29:54, 55.
b
22:48; 26:205; 27:72-73; 29:54-55.
b
26:205; 27:72, 73; 29:54, 55.
إِنَّ ٱلْمُتَّقِينَ فِى جَنَّٰتٍ وَعُيُونٍ
15:46; 52:18; 68:35; 77:42; 78:32.
15:46; 52:18; 68:35; 77:42; 78:32.
15:46; 52:18; 68:35; 77:42; 78:32.
Commentary:
As against those who flounder in the welter of wrong beliefs and evil deeds and deny the possibility of the Day of Judgement, the righteous and the God-fearing will reside in heavenly gardens, full of springs and streams—the spiritual embodiments of the good deeds they had done in this life.
c
15:46; 52:18; 68:35; 77:42; 78:32.
c
15:46; 52:18; 68:35; 77:42; 78:32.
3902
Commentary:
As against those who flounder in the welter of wrong beliefs and evil deeds and deny the possibility of the Day of Judgement, the righteous and the God-fearing will reside in heavenly gardens, full of springs and streams—the spiritual embodiments of the good deeds they had done in this life.
a
15:46; 52:18; 68:35; 77:42; 78:32.
ءَاخِذِينَ مَآ ءَاتَىٰهُمْ رَبُّهُمْ ۚ إِنَّهُمْ كَانُوا۟ قَبْلَ ذَٰلِكَ مُحْسِنِينَ
مُتَّقِی (Muttaqi) 是一个对安拉和人类诚实而充分尽责的人; مُحْسِن (Muhsin) 是这样一种人, 他为人家做的好事要超过别人为他做的好事, 处世行事, 仿佛确眼见着安拉, 或者退一步说, 他意识到安拉在注视他。所以 مُحْسِن (Muhsin) 是个比 مُتَّقِی (Muttaqi) 具有更高精神境界和能力更大的人。
A Muttaqi is one who discharges his obligations faithfully and fully to God and man, and a Muhsin is he who does more good to others than the good he receives from them and acts and behaves as though he is actually seeing God, or, in a lesser degree, he is conscious of God watching over him. Thus a Muhsin is a person of higher spiritual stature and calibre than a Muttaqi.
Commentary:
Two different words have been used in the preceding and the present verse for the righteous believers—متقین (God-fearing) and (those who do good). A متقی is one who discharges his obligations faithfully and fully to God and man, and a محسن is he who does more good to others than the good he receives from them and acts and behaves as though he is actually seeing God or, in a lesser degree, he is conscious of God watching over him. Thus a محسن is a person of higher spiritual stature than a متقی.
1303
مُتَّقِی (Muttaqi) 是一个对安拉和人类诚实而充分尽责的人; مُحْسِن (Muhsin) 是这样一种人, 他为人家做的好事要超过别人为他做的好事, 处世行事, 仿佛确眼见着安拉, 或者退一步说, 他意识到安拉在注视他。所以 مُحْسِن (Muhsin) 是个比 مُتَّقِی (Muttaqi) 具有更高精神境界和能力更大的人。
3903
Commentary:
Two different words have been used in the preceding and the present verse for the righteous believers—متقین (God-fearing) and (those who do good). A متقی is one who discharges his obligations faithfully and fully to God and man, and a محسن is he who does more good to others than the good he receives from them and acts and behaves as though he is actually seeing God or, in a lesser degree, he is conscious of God watching over him. Thus a محسن is a person of higher spiritual stature than a متقی.
2829
A Muttaqi is one who discharges his obligations faithfully and fully to God and man, and a Muhsin is he who does more good to others than the good he receives from them and acts and behaves as though he is actually seeing God, or, in a lesser degree, he is conscious of God watching over him. Thus a Muhsin is a person of higher spiritual stature and calibre than a Muttaqi.
كَانُوا۟ قَلِيلًا مِّنَ ٱلَّيْلِ مَا يَهْجَعُونَ
32:17.
32:17.
a
32:17.
a
32:17.
3904
Important Words:
یھجعون (they used to sleep) is derived from ھجع which means, he slept or slept in the night. ھجوع is sleeping at night and ھجودis sleeping in the day time, or remaining awake (Lane & Aqrab). See also 17:80 and 73:7.
b
32:17.
وَبِٱلْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ
3:18.
3:18.
3:18.
b
3:18.
b
3:18.
c
3:18.
وَفِىٓ أَمْوَٰلِهِمْ حَقٌّ لِّلسَّآئِلِ وَٱلْمَحْرُومِ
70:25, 26.
یعنی جانور وغیرہ جو بول نہیں سکتے یا ایسے شریف لوگ جو مانگنے میں ذلت سمجھتے ہیں۔
70:25, 26.
In the wealth of a rich Muslim, according to Islam, those who can express their needs, as also those who cannot, have a share, as of right. Thus a Muslim’s wealth is a trust to the benefit of which the poor are also entitled. So when he satisfies the need of a poor brother, he, in fact, does him no favour but only discharges the obligation he owes to him and returns to him what was his due. The word, al-Mahrum, not only includes in its connotation those poor people who, from a sense of self-respect or a feeling of shame, do not ask for alms (2:274), but also dumb animals. The word has been taken here as signifying a person who is debarred from earning his livelihood due to physical infirmity or some other similar cause.
70:25-26,
Commentary:
In the wealth of a rich Muslim, according to Islam, those who can express their needs also, as those who cannot, have a share, as of right. Thus a Muslim’s wealth is a trust to the benefit of which the poor are also entitled. Elsewhere the Quran says: "And give the relatives their rightful share in your property and to the poor and the needy" (17:26). So when a Muslim meets the needs of a poor brother, he does him no special favour but only discharges the obligation he owes to him and returns to him what was his due.
The word المحروم (those who cannot express their needs) not only includes in its connotation those poor people who, from a sense of self-respect or a feeling of shame, are prevented from asking (2:274), but also dumb animals. The word, therefore, has been taken here as signifying a person who is debarred from earning his livelihood due to physical infirmityor some other similar cause.
رزق (sustenance) signifies both physical as well as spiritual sustenance. The words "that which you are promised" may signify promises of triumph and prosperity to believers and warnings to disbelievers.
c
70:25, 26.
1
یعنی جانور وغیرہ جو بول نہیں سکتے یا ایسے شریف لوگ جو مانگنے میں ذلت سمجھتے ہیں۔
c
70:25-26,
3905
Commentary:
In the wealth of a rich Muslim, according to Islam, those who can express their needs also, as those who cannot, have a share, as of right. Thus a Muslim’s wealth is a trust to the benefit of which the poor are also entitled. Elsewhere the Quran says: "And give the relatives their rightful share in your property and to the poor and the needy" (17:26). So when a Muslim meets the needs of a poor brother, he does him no special favour but only discharges the obligation he owes to him and returns to him what was his due.
The word المحروم (those who cannot express their needs) not only includes in its connotation those poor people who, from a sense of self-respect or a feeling of shame, are prevented from asking (2:274), but also dumb animals. The word, therefore, has been taken here as signifying a person who is debarred from earning his livelihood due to physical infirmityor some other similar cause.
رزق (sustenance) signifies both physical as well as spiritual sustenance. The words "that which you are promised" may signify promises of triumph and prosperity to believers and warnings to disbelievers.
d
70:25, 26.
2830
In the wealth of a rich Muslim, according to Islam, those who can express their needs, as also those who cannot, have a share, as of right. Thus a Muslim’s wealth is a trust to the benefit of which the poor are also entitled. So when he satisfies the need of a poor brother, he, in fact, does him no favour but only discharges the obligation he owes to him and returns to him what was his due. The word, al-Mahrum, not only includes in its connotation those poor people who, from a sense of self-respect or a feeling of shame, do not ask for alms (2:274), but also dumb animals. The word has been taken here as signifying a person who is debarred from earning his livelihood due to physical infirmity or some other similar cause.
وَفِى ٱلْأَرْضِ ءَايَٰتٌ لِّلْمُوقِنِينَ
وَفِىٓ أَنفُسِكُمْ ۚ أَفَلَا تُبْصِرُونَ
وَفِى ٱلسَّمَآءِ رِزْقُكُمْ وَمَا تُوعَدُونَ
40:14; 45:6.
40:14; 45:6.
Commentary:
Wonderful indeed is the creation of the universe. But much more wonderful is the creation of man, its centre and apex. There are signs in the creation of the physical universe and in that of man—the universe in miniature—to show that truth triumphs and prevails in the long run and falsehood suffers defeat and discomfiture.
d
40:14; 45:6.
d
40:14; 45:6.
3906
Commentary:
Wonderful indeed is the creation of the universe. But much more wonderful is the creation of man, its centre and apex. There are signs in the creation of the physical universe and in that of man—the universe in miniature—to show that truth triumphs and prevails in the long run and falsehood suffers defeat and discomfiture.
e
40:14; 45:6.
2831
Promises of triumph and prosperity to believers and warnings to disbelievers.
فَوَرَبِّ ٱلسَّمَآءِ وَٱلْأَرْضِ إِنَّهُۥ لَحَقٌّ مِّثْلَ مَآ أَنَّكُمْ تَنطِقُونَ
The fact mentioned in the preceding verse is neither wishful thinking on the Holy Prophet’s part, nor is it a figment of his imagination, but is solid and hard truth as sure and true as it is true 'that you speak.' Or, the verse may mean that the Qur’an is as undoubtedly God’s own revealed Word as 'you speak.'
Commentary:
The verse means that the fact mentioned in the preceding verse is neither wishful thinking on the Holy Prophet’s part, nor is it a figment of his imagination, but is solid and hard truth as sure and true as "you speak". Or the verse may mean that the Quran is as undoubtedly God’s own revealed Word as "you speak."
3907
Commentary:
The verse means that the fact mentioned in the preceding verse is neither wishful thinking on the Holy Prophet’s part, nor is it a figment of his imagination, but is solid and hard truth as sure and true as "you speak". Or the verse may mean that the Quran is as undoubtedly God’s own revealed Word as "you speak."
2832
The fact mentioned in the preceding verse is neither wishful thinking on the Holy Prophet’s part, nor is it a figment of his imagination, but is solid and hard truth as sure and true as it is true 'that you speak.' Or, the verse may mean that the Qur’an is as undoubtedly God’s own revealed Word as 'you speak.'