Ruku 462 ع
Section 462 of 556 • 30 Verses
أَفَرَءَيْتَ ٱلَّذِى تَوَلَّىٰ
وَأَعْطَىٰ قَلِيلًا وَأَكْدَىٰٓ
When used about a person Akda means, he gave niggardly or grudgingly; he did not succeed in getting what he wanted. When used about a mine it means, it refused to bring out diamonds and jewels, but when used about a digger it means, in the course of digging he came across a hard or stony piece of ground or clod and could dig no further (Aqrab).
Important Words:
أکدیٰ (gives grudgingly) is derived from کدی. They say أکدی الرجل i.e. the man gave niggardly or grudgingly; he did not succeed in getting what he wanted. أکداہ عن کذا means, he prevented him from such a thing. أکدی المعدن means, the mine refused to bring out diamonds and jewels. أکدی الحافر means, the digger in the course of digging came across a hard or stony piece of ground or clod and could dig no further. سأله فأکدی means he begged of him but found him like a hard piece of ground and he did not give. أکدی المطر means, the rain decreased. (Aqrab).
3989
Important Words:
أکدیٰ (gives grudgingly) is derived from کدی. They say أکدی الرجل i.e. the man gave niggardly or grudgingly; he did not succeed in getting what he wanted. أکداہ عن کذا means, he prevented him from such a thing. أکدی المعدن means, the mine refused to bring out diamonds and jewels. أکدی الحافر means, the digger in the course of digging came across a hard or stony piece of ground or clod and could dig no further. سأله فأکدی means he begged of him but found him like a hard piece of ground and he did not give. أکدی المطر means, the rain decreased. (Aqrab).
2886
When used about a person Akda means, he gave niggardly or grudgingly; he did not succeed in getting what he wanted. When used about a mine it means, it refused to bring out diamonds and jewels, but when used about a digger it means, in the course of digging he came across a hard or stony piece of ground or clod and could dig no further (Aqrab).
أَعِندَهُۥ عِلْمُ ٱلْغَيْبِ فَهُوَ يَرَىٰٓ
أَمْ لَمْ يُنَبَّأْ بِمَا فِى صُحُفِ مُوسَىٰ
وَإِبْرَٰهِيمَ ٱلَّذِى وَفَّىٰٓ
Commentary:
Patriarch Abraham, the progenitor of the three great religious peoples—Jews, Christians and Muslims—fulfilled faithfully the covenant he had made with God. He carried out literally all Divine commandments. He was made to pass through severe trials and tribulations and successfully came out of those ordeals. Says the Quran: And remember when his Lord tried Abraham with certain commands, which he fulfilled (2:125). Abraham was commanded by God to leave his only son Ishmael, (the hope and prop of his old age), when a mere child, with his elderly mother, in the arid and barren waste, near Mecca, and then, the child having grown up to be a young boy, he was commanded to slaughter him, which command Abraham prepared to carry out, without the least hesitancy. It were actions like these that earned for him the divine title of the Faithful, which is the significance of the word وفی.
3990
Commentary:
Patriarch Abraham, the progenitor of the three great religious peoples—Jews, Christians and Muslims—fulfilled faithfully the covenant he had made with God. He carried out literally all Divine commandments. He was made to pass through severe trials and tribulations and successfully came out of those ordeals. Says the Quran: And remember when his Lord tried Abraham with certain commands, which he fulfilled (2:125). Abraham was commanded by God to leave his only son Ishmael, (the hope and prop of his old age), when a mere child, with his elderly mother, in the arid and barren waste, near Mecca, and then, the child having grown up to be a young boy, he was commanded to slaughter him, which command Abraham prepared to carry out, without the least hesitancy. It were actions like these that earned for him the divine title of the Faithful, which is the significance of the word وفی.
أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ
6:165; 17:16; 35:19; 39:8.
مسیحی کہتے ہیں کہ اس سے مراد یہ ہے کہ کفارہ صرف بے گناہ انسان دے سکتا ہے اور وہ مسیحؑ تھا۔ حالانکہ قرآن مجید اور بائبل کی رو سے بے گناہ محمد رسول اللہ صلی اللہ علیہ وسلم ہی تھے۔ اس آیت کا تو صرف یہ مطلب ہے کہ جو شخص بوجھ اٹھانے کی حالت میں پیدا کیا گیا۔ وہ کسی کا بوجھ نہیں اٹھا سکتا۔ کیونکہ وہ تو خداتعالیٰ کے احکام کا تابع ہے پس بوجھ صرف خداتعالیٰ اٹھا سکتا ہے جس کے اوپر کوئی حکم دینے والا خدا نہیں۔
a
6:165; 17:16; 35:19; 39:8.
1
مسیحی کہتے ہیں کہ اس سے مراد یہ ہے کہ کفارہ صرف بے گناہ انسان دے سکتا ہے اور وہ مسیحؑ تھا۔ حالانکہ قرآن مجید اور بائبل کی رو سے بے گناہ محمد رسول اللہ صلی اللہ علیہ وسلم ہی تھے۔ اس آیت کا تو صرف یہ مطلب ہے کہ جو شخص بوجھ اٹھانے کی حالت میں پیدا کیا گیا۔ وہ کسی کا بوجھ نہیں اٹھا سکتا۔ کیونکہ وہ تو خداتعالیٰ کے احکام کا تابع ہے پس بوجھ صرف خداتعالیٰ اٹھا سکتا ہے جس کے اوپر کوئی حکم دینے والا خدا نہیں۔
a
6:165; 35:19; 39:8.
3991
Commentary:
The verse purports to say that every man shall have to carry his own cross and bear his own burden. See also 17:14-16.
a
6:165; 17:16; 35:19; 39:8.
2887
Every man shall have to carry his own cross and bear his own burden.
وَأَن لَّيْسَ لِلْإِنسَٰنِ إِلَّا مَا سَعَىٰ
It is after unremitting, incessant and persistent striving, accompanied by noble ideals and sublime principles, that one can achieve the object of one’s quest. The verse also signifies that one should earn one’s livelihood by the sweat of one’s brow.
Commentary:
It is after unremitting, incessant and persistent striving, accompanied by noble ideals and sublime principles, that one can achieve the object of one’s quest.
3992
Commentary:
It is after unremitting, incessant and persistent striving, accompanied by noble ideals and sublime principles, that one can achieve the object of one’s quest.
2888
It is after unremitting, incessant and persistent striving, accompanied by noble ideals and sublime principles, that one can achieve the object of one’s quest. The verse also signifies that one should earn one’s livelihood by the sweat of one’s brow.
وَأَنَّ سَعْيَهُۥ سَوْفَ يُرَىٰ
Commentary:
The kind of striving mentioned in the preceding verse never fails to produce the desired results.
3993
Commentary:
The kind of striving mentioned in the preceding verse never fails to produce the desired results.
ثُمَّ يُجْزَىٰهُ ٱلْجَزَآءَ ٱلْأَوْفَىٰ
وَأَنَّ إِلَىٰ رَبِّكَ ٱلْمُنتَهَىٰ
The whole system of cause and effect ends with God. He is the Cause of all causes or the First Cause. A natural order of cause and effect pervades the whole universe. Every cause, which is not itself primary, is traceable to some other cause and this to another, and so on.
Commentary:
The verse purports to say that the whole system of cause and effect ends with God. He is the Cause of all causes or the First Cause. A natural order of cause and effect pervades the whole universe. Every cause, which is not itself primary, is traceable to some other cause and this to another and so on. But as the series of cause and effect in our finite world cannot be indefinite it must terminate at some point. The Final Cause is, therefore, the Author of the universe, it is to this Final Cause that the present verse calls attention.
3994
Commentary:
The verse purports to say that the whole system of cause and effect ends with God. He is the Cause of all causes or the First Cause. A natural order of cause and effect pervades the whole universe. Every cause, which is not itself primary, is traceable to some other cause and this to another and so on. But as the series of cause and effect in our finite world cannot be indefinite it must terminate at some point. The Final Cause is, therefore, the Author of the universe, it is to this Final Cause that the present verse calls attention.
2889
The whole system of cause and effect ends with God. He is the Cause of all causes or the First Cause. A natural order of cause and effect pervades the whole universe. Every cause, which is not itself primary, is traceable to some other cause and this to another, and so on.
وَأَنَّهُۥ هُوَ أَضْحَكَ وَأَبْكَىٰ
وَأَنَّهُۥ هُوَ أَمَاتَ وَأَحْيَا
2:29; 30:41.
2:29; 30:41.
2:29; 30:41.
b
2:29; 30:41.
a
2:29; 30:41.
b
2:29; 30:41.
وَأَنَّهُۥ خَلَقَ ٱلزَّوْجَيْنِ ٱلذَّكَرَ وَٱلْأُنثَىٰ
4:2; 7:190; 30:22.
4:2; 7:190; 30:22.
4:2; 7:190; 30:22.
c
4:2; 7:190; 30:22.
b
4:2; 7:190; 30:22.
c
4:2; 7:190; 30:22.
مِن نُّطْفَةٍ إِذَا تُمْنَىٰ
56:59, 60; 75:38; 86:7.
56:59, 60; 75:38; 86:7.
56:59-60; 75:38.
d
56:59, 60; 75:38; 86:7.
c
56:59-60; 75:38.
d
56:59, 60; 75:38; 86:7.
وَأَنَّ عَلَيْهِ ٱلنَّشْأَةَ ٱلْأُخْرَىٰ
وَأَنَّهُۥ هُوَ أَغْنَىٰ وَأَقْنَىٰ
Aqnallahu Fulanan means, Allah made such a one rich and gave him so much as made him contented (Lane).
Important Words:
أقنیٰ (grants wealth to one’s satisfaction) is the transitive form of قنی. They say قنی المال i.e. he took for himself property for permanent use and not for possession. أقناہ اللّٰه means, God gave him wealth and pleased him, i.e. it made him contented and satisfied (Lane & Aqrab).
3995
Important Words:
أقنیٰ (grants wealth to one’s satisfaction) is the transitive form of قنی. They say قنی المال i.e. he took for himself property for permanent use and not for possession. أقناہ اللّٰه means, God gave him wealth and pleased him, i.e. it made him contented and satisfied (Lane & Aqrab).
2889A
Aqnallahu Fulanan means, Allah made such a one rich and gave him so much as made him contented (Lane).
وَأَنَّهُۥ هُوَ رَبُّ ٱلشِّعْرَىٰ
The Arabs worshipped Sirius because they regarded it as a great source of good or bad luck for them.
Commentary:
The Arabs worshipped the mighty star, Sirius, because they regarded it as a source of good or bad luck for them.
3996
Commentary:
The Arabs worshipped the mighty star, Sirius, because they regarded it as a source of good or bad luck for them.
2890
The Arabs worshipped Sirius because they regarded it as a great source of good or bad luck for them.
وَأَنَّهُۥٓ أَهْلَكَ عَادًا ٱلْأُولَىٰ
After having given arguments in support of Divine Unity from human reason and from the insignificant beginning of man, the Surah, from this verse, introduces history to prove the same thesis.
Commentary:
After putting forward argument in support of Divine Unity from human reason and the insignificant beginning of man, the Surah, from this verse introduces history to prove the same thesis.
3997
Commentary:
After putting forward argument in support of Divine Unity from human reason and the insignificant beginning of man, the Surah, from this verse introduces history to prove the same thesis.
2891
After having given arguments in support of Divine Unity from human reason and from the insignificant beginning of man, the Surah, from this verse, introduces history to prove the same thesis.
وَثَمُودَا۟ فَمَآ أَبْقَىٰ
Commentary:
The tribe of Thamud is known as the second ‘Ad.
3998
Commentary:
The tribe of Thamud is known as the second ‘Ad.
وَقَوْمَ نُوحٍ مِّن قَبْلُ ۖ إِنَّهُمْ كَانُوا۟ هُمْ أَظْلَمَ وَأَطْغَىٰ
وَٱلْمُؤْتَفِكَةَ أَهْوَىٰ
فَغَشَّىٰهَا مَا غَشَّىٰ
یعنی خداتعالیٰ کاعذاب۔
The particle ma has been used here to denote respect or dignity, meaning that an overwhelming punishment enveloped them.
Commentary:
The particle ما has been used here to denote respect or dignity, meaning that an overwhelming punishment enveloped them.
1
یعنی خداتعالیٰ کاعذاب۔
3999
Commentary:
The particle ما has been used here to denote respect or dignity, meaning that an overwhelming punishment enveloped them.
2892
The particle ma has been used here to denote respect or dignity, meaning that an overwhelming punishment enveloped them.
فَبِأَىِّ ءَالَآءِ رَبِّكَ تَتَمَارَىٰ
After having seen so many and so clear and invincible arguments and Signs that support and substantiate the claims of the Holy Prophet, the verse says to the obstinate disbelievers, in words full of pathos mixed with irony, how long will they continue to deny Truth and wander in the wilderness of disbelief?
Important Words:
After seeing so many and so clear and invincible arguments and signs that support and substantiate the claims of the Holy Prophet, the verse says to the obstinate disbelievers, in words full of pathos, mixed with irony, how long will they continue to deny truth and wander in the wilderness of disbelief?
4000
Important Words:
After seeing so many and so clear and invincible arguments and signs that support and substantiate the claims of the Holy Prophet, the verse says to the obstinate disbelievers, in words full of pathos, mixed with irony, how long will they continue to deny truth and wander in the wilderness of disbelief?
2893
After having seen so many and so clear and invincible arguments and Signs that support and substantiate the claims of the Holy Prophet, the verse says to the obstinate disbelievers, in words full of pathos mixed with irony, how long will they continue to deny Truth and wander in the wilderness of disbelief?
هَٰذَا نَذِيرٌ مِّنَ ٱلنُّذُرِ ٱلْأُولَىٰٓ
أَزِفَتِ ٱلْءَازِفَةُ
اٰزِفَة (Azifah) 的意思是: 审判时刻; 复活; 最近的大事; 死亡 (Lane)。在 “声称圣人” 的第五年, 这经章是在穆圣创理教务的很早时期启示的, 其时伊斯兰教的命运在嘲笑、威胁和迫害之中安危未定。正在那时, 这一经章中作出了有关推翻古莱西人政权的预言, 而在下一节中用了强硬得多的语气 (54:46)。
Azifah means, the Hour of Judgment; the Resurrection; the near event; death (Lane). The Surah was revealed very early in the Holy Prophet’s ministry, in the fifth year of the Call, when in the midst of mockery, threats and persecution, the fate of Islam hung in the balance. It was at that time that the prophecy was made about the overthrow of the Quraishite power in this Surah and in much more forceful accents in the next (54:46).
Important Words:
الازفة (The Hour) is fem. act. part. from أزف which means, he was or became or drew near; he hastened or was quick. الازفةmeans, the Hour of Judgement; the Resurrection; the near event; death (Lane).
Commentary:
The idolaters of Mecca, says the verse, have persisted in denying the Divine Message and as a result of their denial the hour of the overthrow of their power has drawn very near; nay it is knocking at their very door.
1337
اٰزِفَة (Azifah) 的意思是: 审判时刻; 复活; 最近的大事; 死亡 (Lane)。在 “声称圣人” 的第五年, 这经章是在穆圣创理教务的很早时期启示的, 其时伊斯兰教的命运在嘲笑、威胁和迫害之中安危未定。正在那时, 这一经章中作出了有关推翻古莱西人政权的预言, 而在下一节中用了强硬得多的语气 (54:46)。
4001
Important Words:
الازفة (The Hour) is fem. act. part. from أزف which means, he was or became or drew near; he hastened or was quick. الازفةmeans, the Hour of Judgement; the Resurrection; the near event; death (Lane).
Commentary:
The idolaters of Mecca, says the verse, have persisted in denying the Divine Message and as a result of their denial the hour of the overthrow of their power has drawn very near; nay it is knocking at their very door.
2894
Azifah means, the Hour of Judgment; the Resurrection; the near event; death (Lane). The Surah was revealed very early in the Holy Prophet’s ministry, in the fifth year of the Call, when in the midst of mockery, threats and persecution, the fate of Islam hung in the balance. It was at that time that the prophecy was made about the overthrow of the Quraishite power in this Surah and in much more forceful accents in the next (54:46).
لَيْسَ لَهَا مِن دُونِ ٱللَّهِ كَاشِفَةٌ
اس جگہ بریکٹ کو نہ پڑھیں تو ترجمہ صحیح نہیں رہتا۔ چونکہ مونث و مذکر کے فرق کے ظاہر کیے بغیر ترجمہ ٹھیک نہ ہوتا تھا۔ ہم نے اس نقص کی پروا نہیں کی۔
2
اس جگہ بریکٹ کو نہ پڑھیں تو ترجمہ صحیح نہیں رہتا۔ چونکہ مونث و مذکر کے فرق کے ظاہر کیے بغیر ترجمہ ٹھیک نہ ہوتا تھا۔ ہم نے اس نقص کی پروا نہیں کی۔
أَفَمِنْ هَٰذَا ٱلْحَدِيثِ تَعْجَبُونَ
Commentary:
This Surah was revealed very early in the Holy Prophet’s ministry, i.e. in the fifth year of the Call, when in the midst of mockery, threats and persecution, the fate of Islam was hanging in the balance. It was at that time that the prophecy was made about the overthrow of the Quraishite power in this Surah, and in much more forceful accents in the next (54:46).
4002
Commentary:
This Surah was revealed very early in the Holy Prophet’s ministry, i.e. in the fifth year of the Call, when in the midst of mockery, threats and persecution, the fate of Islam was hanging in the balance. It was at that time that the prophecy was made about the overthrow of the Quraishite power in this Surah, and in much more forceful accents in the next (54:46).
وَتَضْحَكُونَ وَلَا تَبْكُونَ
Important Words:
سامدون (proudly heedless) is the plural of سامد which is act. part. from سمد which means, he was or became high and elevated; he raised his head in pride; he diverted himself, sported and played; he was or became negligent or heedless and went away leaving a thing; he was or became confounded, perplexed, amazed, and was unable to see the right course; he kept constantly to an affair (Lane & Aqrab).
Commentary:
The warning contained in vv. 58-61 is repeated here.
4003
Important Words:
سامدون (proudly heedless) is the plural of سامد which is act. part. from سمد which means, he was or became high and elevated; he raised his head in pride; he diverted himself, sported and played; he was or became negligent or heedless and went away leaving a thing; he was or became confounded, perplexed, amazed, and was unable to see the right course; he kept constantly to an affair (Lane & Aqrab).
Commentary:
The warning contained in vv. 58-61 is repeated here.
وَأَنتُمْ سَٰمِدُونَ
فَٱسْجُدُوا۟ لِلَّهِ وَٱعْبُدُوا۟ ۩
7:206; 22:78; 41:38; 96:20.
7:206; 22:78; 41:38; 96:20.
It seems that as the Holy Prophet finished reciting the Surah before the mixed gathering of Muslims and disbelievers, and along with his followers prostrated himself on the ground, the disbelievers too, being deeply impressed with the solemnity of the recitation of the Quranic words as well as with God’s Majesty and Glory, might have fallen in prostration. This was not unlikely since they regarded God as the Supreme Lord and Creator and their own deities as mere intercessors with Him (10:19). By connecting this plausible incident, however, with the baseless legend woven round vv. 20-22 by some "inventive minds," the traducers of the Holy Prophet have persuaded themselves to detect in it a "lapse" on his part.
7:206; 22:78; 41:38; 96:20.
Commentary:
The verse seems to say to disbelievers, there is yet time that they should accept the Divine Message and worship God and repent so that mercy might be shown to them.
It seems that as the Holy Prophet finished reciting the Surah, before a mixed gathering of Muslims and disbelievers, and, along with his followers, he prostrated himself on the ground, the disbelievers too, having been deeply impressed with the solemnity of the occasion and being overawed by the august recitation of the Quranic words, as well as by God’s Majesty and Glory, might also have fallen in prostration. This was not unlikely since they regarded God as the Supreme Lord and Creator and their own deities as mere intercessors with Him (10:19). By connecting this plausible incident, however, with the baseless legend woven round vv. 21-23 by some "inventive minds," the traducers of the Holy Prophet have persuaded themselves to detect in it a "lapse" on his part. But the lapse, if any, is the creation of their own imagination.
a
7:206; 22:78; 41:38; 96:20.
a
7:206; 22:78; 41:38; 96:20.
4004
Commentary:
The verse seems to say to disbelievers, there is yet time that they should accept the Divine Message and worship God and repent so that mercy might be shown to them.
It seems that as the Holy Prophet finished reciting the Surah, before a mixed gathering of Muslims and disbelievers, and, along with his followers, he prostrated himself on the ground, the disbelievers too, having been deeply impressed with the solemnity of the occasion and being overawed by the august recitation of the Quranic words, as well as by God’s Majesty and Glory, might also have fallen in prostration. This was not unlikely since they regarded God as the Supreme Lord and Creator and their own deities as mere intercessors with Him (10:19). By connecting this plausible incident, however, with the baseless legend woven round vv. 21-23 by some "inventive minds," the traducers of the Holy Prophet have persuaded themselves to detect in it a "lapse" on his part. But the lapse, if any, is the creation of their own imagination.
a
7:206; 22:78; 41:38; 96:20.
2895
It seems that as the Holy Prophet finished reciting the Surah before the mixed gathering of Muslims and disbelievers, and along with his followers prostrated himself on the ground, the disbelievers too, being deeply impressed with the solemnity of the recitation of the Quranic words as well as with God’s Majesty and Glory, might have fallen in prostration. This was not unlikely since they regarded God as the Supreme Lord and Creator and their own deities as mere intercessors with Him (10:19). By connecting this plausible incident, however, with the baseless legend woven round vv. 20-22 by some "inventive minds," the traducers of the Holy Prophet have persuaded themselves to detect in it a "lapse" on his part.