Ruku 471 ع
Section 471 of 556 • 22 Verses
۞ فَلَآ أُقْسِمُ بِمَوَٰقِعِ ٱلنُّجُومِ
小品词 لا (不然) 通常用来强调誓言, 往后要解说的无需证明, 其真实性也不必任何旁证。要想驳斥某一个假设, 就用 la 表示原来所说的不正确, 后面的话才是正确的。
这节经文坚决认为并提出可以以 نُجُوْم (Nujum)----------意即 «古兰经» 的若干部分---------为证, 支持这样的主张, 即 «古兰经» 是很适于用来完成人类创造的伟大 目的, 证明自身来源于真主。مَوَاقِع (Mawaqi‘) 的意思在这里是: 星辰落下的地方和时间。也就是说, 真主的伟大复兴者----------即先知----------出现的时候降落了数量特别多的星辰, 而这情况在穆圣时代也发生过----------这是一条永恒的宗教律。
The particle la is generally used to impart emphasis to an oath, meaning that the thing which is going to be explained next is so self-evident that it does not need calling anything else to bear witness to its truth. When the refutation of a certain hypothesis is intended la is used to signify that which is said before is not correct and the right thing is that which follows.
The verse swears by, and holds forth, Nujum which means, portions of the Qur’an (Lane), as evidence to support the claim that the Qur’an is eminently fitted to fulfil the grand object of man’s creation, as well as to establish its own Divine origin. Taking the word Mawaqi‘ as meaning, the places and times of the falling of stars, the verse signifies that it is an unfailing Divine Law that, at the time of the appearance of a great Divine Reformer or Prophet, stars fall in unusually large numbers, and that this has happened in the time of the Holy Prophet also.
Important Words:
لا (nay) is generally used to impart emphasis to the oath, meaning that the thing which is going to be explained next is so self-evident that it does not need calling anything to bear witness to its truth. When the refutation of a certain hypothesis is intended لا is used to signify that which is said before is not correct but the right thing is that which follows.
أقسم (I swear). For the significance and philosophy of oaths see 37:2; 41:2 and 91:2.
مواقع (shooting) is the plural of موقع which is derived from وقع which means, it fell. موقع means, a place or time where and when a thing happens (Aqrab).
النجوم (stars) is the plural of نجم which among other things means, a portion of the Quran (Mufradat). See also 53:2.
Commentary:
In the foregoing verses it was pointed out that there lies hidden in the inmost recesses of the human heart a longing and yearning for eternity—death not being the end or goal of life—and that adequate provision has been made in nature for the preservation of man’s body. The next few verses deal with his moral and spiritual development and progress. For that purpose God has been sending His Prophets and Messengers and has been revealing to them teachings by acting upon which man could attain the object of his life, that is, continuous and eternal progress of his soul. The Quran is the Last and Complete and Perfect Divine Teaching. The verse swears by, and holds forth مواقع النجوم (portions of the Quran) as evidence to support and substantiate the claim that the Quran is eminently fitted to fulfil the grand object referred to above, as well as to establish its Divine origin. Taking مواقع النجوم as meaning, the place and time of the falling of stars, the verse signifies that it is an unfailing divine law that, at the time of the appearance of a great Divine Reformer or Prophet, stars fall in unusually large numbers, and that this happened in the time of the Holy Prophet. Before him it also happened in the time of Jesus, and, in our own time, when the Founder of the Ahmadiyya Movement announced his claim to be the Promised Reformer. النجوم may also mean those highly righteous persons among the followers of the Holy Prophet whom God favours with His special love and nearness. In this sense of the expression, the verse signifies that the treasures of divine knowledge and mysteries that are revealed to the Divinely-favoured ones constitute an irrefutable proof of the Quran being God’s own revealed Word.
1397
小品词 لا (不然) 通常用来强调誓言, 往后要解说的无需证明, 其真实性也不必任何旁证。要想驳斥某一个假设, 就用 la 表示原来所说的不正确, 后面的话才是正确的。
1398
这节经文坚决认为并提出可以以 نُجُوْم (Nujum)----------意即 «古兰经» 的若干部分---------为证, 支持这样的主张, 即 «古兰经» 是很适于用来完成人类创造的伟大 目的, 证明自身来源于真主。مَوَاقِع (Mawaqi‘) 的意思在这里是: 星辰落下的地方和时间。也就是说, 真主的伟大复兴者----------即先知----------出现的时候降落了数量特别多的星辰, 而这情况在穆圣时代也发生过----------这是一条永恒的宗教律。
4133
Important Words:
لا (nay) is generally used to impart emphasis to the oath, meaning that the thing which is going to be explained next is so self-evident that it does not need calling anything to bear witness to its truth. When the refutation of a certain hypothesis is intended لا is used to signify that which is said before is not correct but the right thing is that which follows.
أقسم (I swear). For the significance and philosophy of oaths see 37:2; 41:2 and 91:2.
مواقع (shooting) is the plural of موقع which is derived from وقع which means, it fell. موقع means, a place or time where and when a thing happens (Aqrab).
النجوم (stars) is the plural of نجم which among other things means, a portion of the Quran (Mufradat). See also 53:2.
Commentary:
In the foregoing verses it was pointed out that there lies hidden in the inmost recesses of the human heart a longing and yearning for eternity—death not being the end or goal of life—and that adequate provision has been made in nature for the preservation of man’s body. The next few verses deal with his moral and spiritual development and progress. For that purpose God has been sending His Prophets and Messengers and has been revealing to them teachings by acting upon which man could attain the object of his life, that is, continuous and eternal progress of his soul. The Quran is the Last and Complete and Perfect Divine Teaching. The verse swears by, and holds forth مواقع النجوم (portions of the Quran) as evidence to support and substantiate the claim that the Quran is eminently fitted to fulfil the grand object referred to above, as well as to establish its Divine origin. Taking مواقع النجوم as meaning, the place and time of the falling of stars, the verse signifies that it is an unfailing divine law that, at the time of the appearance of a great Divine Reformer or Prophet, stars fall in unusually large numbers, and that this happened in the time of the Holy Prophet. Before him it also happened in the time of Jesus, and, in our own time, when the Founder of the Ahmadiyya Movement announced his claim to be the Promised Reformer. النجوم may also mean those highly righteous persons among the followers of the Holy Prophet whom God favours with His special love and nearness. In this sense of the expression, the verse signifies that the treasures of divine knowledge and mysteries that are revealed to the Divinely-favoured ones constitute an irrefutable proof of the Quran being God’s own revealed Word.
2976
The particle la is generally used to impart emphasis to an oath, meaning that the thing which is going to be explained next is so self-evident that it does not need calling anything else to bear witness to its truth. When the refutation of a certain hypothesis is intended la is used to signify that which is said before is not correct and the right thing is that which follows.
2977
The verse swears by, and holds forth, Nujum which means, portions of the Qur’an (Lane), as evidence to support the claim that the Qur’an is eminently fitted to fulfil the grand object of man’s creation, as well as to establish its own Divine origin. Taking the word Mawaqi‘ as meaning, the places and times of the falling of stars, the verse signifies that it is an unfailing Divine Law that, at the time of the appearance of a great Divine Reformer or Prophet, stars fall in unusually large numbers, and that this has happened in the time of the Holy Prophet also.
وَإِنَّهُۥ لَقَسَمٌ لَّوْ تَعْلَمُونَ عَظِيمٌ
Commentary:
The verse purports to say that مواقع النجوم (shooting of the stars, or the places or times of their falling) constitutes evidence of the fact that the Quran is the revealed Word of God, if only the disbelievers had the intelligence to understand this simple fact.
4134
Commentary:
The verse purports to say that مواقع النجوم (shooting of the stars, or the places or times of their falling) constitutes evidence of the fact that the Quran is the revealed Word of God, if only the disbelievers had the intelligence to understand this simple fact.
إِنَّهُۥ لَقُرْءَانٌ كَرِيمٌ
50:2.
50:2.
85:22.
Commentary:
The word کریم meaning noble, honourable, liberal, generous, bounteous, the verse signifies that upon those who would act upon the teachings of this Noble Book will be bestowed bounteous blessings of God and that they will find a place of honour among the world’s great nations.
a
50:2.
a
85:22.
4135
Commentary:
The word کریم meaning noble, honourable, liberal, generous, bounteous, the verse signifies that upon those who would act upon the teachings of this Noble Book will be bestowed bounteous blessings of God and that they will find a place of honour among the world’s great nations.
a
50:2.
فِى كِتَٰبٍ مَّكْنُونٍ
85:23.
«古兰经» 是一部保存完好而未遭损坏的真主启示录, 这对以往十四个世纪之间拒不接受的整个世界来说是一个公开的挑战。充满敌意的批评家尽力地挑剔经典的纯洁性。但是这方面的种种努力无非得出一个不可避免的结论----------虽然令人不快----------圣先知穆罕默德在1400年以前给世界带来的经典, 一字不改地传给了我们 (米尔, Muir)。正像下一节经文所表明的, 只有那些心地纯洁的信者才能得到这精神宝库, 在这个意义上说来, «古兰经» 也是一部保存完好的经典。这节经文的意思也可以是: 体现在 «古兰经» 中的理想和原则都铭记在天经中, 即这些理想和原则与自然规律完全一致。就像自然规律一样, 它们永远不会更改, 不能加以蔑视而不受到惩罚。这一节经文的意思也可以说, «古兰经» 被保存在 “安拉赐给人的本性” 中 (30:31)。人性是以基本真理为基础的, 并赋有能力达到正确的判断。一个诚实地使人性发挥作用的人能很容易认识到 «古兰经» 的真理。
چُھپی ہوئی کتاب سے مراد فطرت ہے کیونکہ قرآن کریم کی تعلیم فطرت کے مطابق ہے اسی لئے ہر انسان جو ضدنہ کرے اسے ماننے پر مجبور ہے قرآن کریم میں صاف لکھا ہے فِطْرَتَ اللّٰہِ الَّتِیْ فَطَرَ النَّاسَ عَلَیْھَا (روم: ۳۱) یعنی تم اللہ تعالیٰ کی پیدا کی ہوئی فطرت کو اختیار کرو جس کے مطابق اللہ تعالیٰ نے انسان کو پیدا کیا ہے۔ یعنی انسان کی فطرت میں اللہ تعالیٰ نے بعض سچائیاں رکھی ہیں اور قوت فیصلہ رکھی ہے جب انسان اس سے کام لیتا ہے تو قرآن مجید کی سچائیاں اس پر ظاہر ہو جاتی ہیں کیونکہ وہ ایک چُھپی ہوئی کتاب یعنی فطرت انسانی میں موجود ہیں۔
85:23.
That the Qur’an is a well preserved and well protected Divinely revealed Book is an open challenge to the whole world which has remained unaccepted during the past fourteen centuries. No effort has been spared by its hostile critics to find fault with the purity of its text. But all efforts in this direction have led to but one inevitable—albeit unpalatable for its enemies— result that the Book which the Holy Prophet Muhammad gave to the world fourteen hundred years ago has come down to us without the change of a single vowel (Muir). The Qur’an is also a well preserved Book in the sense that only those believers who are pure of heart can have access to its spiritual treasures as the next verse signifies. The verse may also signify that the ideals and principles embodied in the Qur’an are inscribed in the book of nature, i.e. they are in complete harmony with natural laws. Like the laws of nature they are immutable and unalterable and cannot be defied with impunity. Or, the verse may mean that the
85:23.
Commentary:
That the Quran is a well-preserved and well-protected Divinely revealed Book is an open challenge to the whole world which has remained unaccepted during the past fourteen centuries. No effort has been spared by its hostile critics to find fault with the purity of its text. But all efforts in this direction have led to but one inevitable—albeit unpalatable for its enemies—result that the Book which the Holy Prophet Muhammad gave to the world fourteen hundred years back has come down to us without the change of a single vowel. The Quran stands unique in this respect among all revealed Scriptures. Books other than the Quran have been interpolated, mutilated and tampered with. And this was natural, because their teachings were meant for particular peoples and for limited periods of time. But the Quran, being the Last Divine Message for the whole of mankind, should naturally have been vouchsafed full, complete and eternal protection. Elsewhere, the Quran has made the firm assertion that it enjoys Divine protection: "Verily, We Ourself have sent down this Exhortation, and most surely We are its Guardian" (15:10). The verse under comment along with 15:10 constitutes not only a forceful challenge but also a mighty prophecy that the Quranic text shall remain intact, which prophecy has been remarkably fulfilled. What adds weight and force to the prophecy is the fact that it was made at a time when even the art of writing had not much developed and that it was addressed to a people who did not even know how to read and write. "There is probably in the world no other book", says William Muir, "which has remained twelve centuries with so pure a text...There is otherwise every security, internal and external, that we possess the text which Muhammad himself gave forth and used...To compare their pure text with the various readings of our Scriptures, is to compare things between which there is no analogy."
"Efforts of European scholars to prove the existence of later interpolations in the Quran have failed" (Enc. Brit.).
The verse may also signify that the ideals and principles embodied in the Quran are inscribed in the book of nature, i.e. they are in complete harmony with natural laws. Like the laws of nature they are immutable and unalterable and cannot be defied with impunity. Or it may mean that the Quran is preserved in "the nature which God has bestowed upon man" (30:31). Human nature is based upon fundamental truths and has been endowed with the faculty to arrive at true judgements. A person who honestly calls human nature into action can easily recognize the truth of the Quran.
b
85:23.
1399
«古兰经» 是一部保存完好而未遭损坏的真主启示录, 这对以往十四个世纪之间拒不接受的整个世界来说是一个公开的挑战。充满敌意的批评家尽力地挑剔经典的纯洁性。但是这方面的种种努力无非得出一个不可避免的结论----------虽然令人不快----------圣先知穆罕默德在1400年以前给世界带来的经典, 一字不改地传给了我们 (米尔, Muir)。正像下一节经文所表明的, 只有那些心地纯洁的信者才能得到这精神宝库, 在这个意义上说来, «古兰经» 也是一部保存完好的经典。这节经文的意思也可以是: 体现在 «古兰经» 中的理想和原则都铭记在天经中, 即这些理想和原则与自然规律完全一致。就像自然规律一样, 它们永远不会更改, 不能加以蔑视而不受到惩罚。这一节经文的意思也可以说, «古兰经» 被保存在 “安拉赐给人的本性” 中 (30:31)。人性是以基本真理为基础的, 并赋有能力达到正确的判断。一个诚实地使人性发挥作用的人能很容易认识到 «古兰经» 的真理。
2
چُھپی ہوئی کتاب سے مراد فطرت ہے کیونکہ قرآن کریم کی تعلیم فطرت کے مطابق ہے اسی لئے ہر انسان جو ضدنہ کرے اسے ماننے پر مجبور ہے قرآن کریم میں صاف لکھا ہے فِطْرَتَ اللّٰہِ الَّتِیْ فَطَرَ النَّاسَ عَلَیْھَا (روم: ۳۱) یعنی تم اللہ تعالیٰ کی پیدا کی ہوئی فطرت کو اختیار کرو جس کے مطابق اللہ تعالیٰ نے انسان کو پیدا کیا ہے۔ یعنی انسان کی فطرت میں اللہ تعالیٰ نے بعض سچائیاں رکھی ہیں اور قوت فیصلہ رکھی ہے جب انسان اس سے کام لیتا ہے تو قرآن مجید کی سچائیاں اس پر ظاہر ہو جاتی ہیں کیونکہ وہ ایک چُھپی ہوئی کتاب یعنی فطرت انسانی میں موجود ہیں۔
b
85:23.
4136
Commentary:
That the Quran is a well-preserved and well-protected Divinely revealed Book is an open challenge to the whole world which has remained unaccepted during the past fourteen centuries. No effort has been spared by its hostile critics to find fault with the purity of its text. But all efforts in this direction have led to but one inevitable—albeit unpalatable for its enemies—result that the Book which the Holy Prophet Muhammad gave to the world fourteen hundred years back has come down to us without the change of a single vowel. The Quran stands unique in this respect among all revealed Scriptures. Books other than the Quran have been interpolated, mutilated and tampered with. And this was natural, because their teachings were meant for particular peoples and for limited periods of time. But the Quran, being the Last Divine Message for the whole of mankind, should naturally have been vouchsafed full, complete and eternal protection. Elsewhere, the Quran has made the firm assertion that it enjoys Divine protection: "Verily, We Ourself have sent down this Exhortation, and most surely We are its Guardian" (15:10). The verse under comment along with 15:10 constitutes not only a forceful challenge but also a mighty prophecy that the Quranic text shall remain intact, which prophecy has been remarkably fulfilled. What adds weight and force to the prophecy is the fact that it was made at a time when even the art of writing had not much developed and that it was addressed to a people who did not even know how to read and write. "There is probably in the world no other book", says William Muir, "which has remained twelve centuries with so pure a text...There is otherwise every security, internal and external, that we possess the text which Muhammad himself gave forth and used...To compare their pure text with the various readings of our Scriptures, is to compare things between which there is no analogy."
"Efforts of European scholars to prove the existence of later interpolations in the Quran have failed" (Enc. Brit.).
The verse may also signify that the ideals and principles embodied in the Quran are inscribed in the book of nature, i.e. they are in complete harmony with natural laws. Like the laws of nature they are immutable and unalterable and cannot be defied with impunity. Or it may mean that the Quran is preserved in "the nature which God has bestowed upon man" (30:31). Human nature is based upon fundamental truths and has been endowed with the faculty to arrive at true judgements. A person who honestly calls human nature into action can easily recognize the truth of the Quran.
b
85:23.
2978
That the Qur’an is a well preserved and well protected Divinely revealed Book is an open challenge to the whole world which has remained unaccepted during the past fourteen centuries. No effort has been spared by its hostile critics to find fault with the purity of its text. But all efforts in this direction have led to but one inevitable—albeit unpalatable for its enemies— result that the Book which the Holy Prophet Muhammad gave to the world fourteen hundred years ago has come down to us without the change of a single vowel (Muir). The Qur’an is also a well preserved Book in the sense that only those believers who are pure of heart can have access to its spiritual treasures as the next verse signifies. The verse may also signify that the ideals and principles embodied in the Qur’an are inscribed in the book of nature, i.e. they are in complete harmony with natural laws. Like the laws of nature they are immutable and unalterable and cannot be defied with impunity. Or, the verse may mean that the
لَّا يَمَسُّهُۥٓ إِلَّا ٱلْمُطَهَّرُونَ
只有那些生活正直而心地纯洁、幸运的人才能对 «古兰经» 的真意有真正的理解和省悟, 才能了解那些心地不纯的人所不能了解的真知的精神奥秘。顺便一提, 人在身体不清洁时是不能接触或诵读 «古兰经» 的。
اس جگہ مَسّ کا لفظ ہے جس کے معنے چھونے کے ہیں لیکن محاورہ میں چُھونے کے یہ معنے ہوتے ہیں کہ کسی مضمون کی طرف انسان کا اتنا میلان ہو کہ اس کی باریکیاں اس پر ظاہر ہونے لگ جائیں جیسے اردو میں بھی کہتے ہیں کہ فلاں شخص کو تاریخ سے مَس نہیں۔ اس کا یہ مطلب نہیں ہوتا کہ تاریخ کا کوئی ایک مسئلہ بھی اسے معلوم نہیں‘ بلکہ مطلب یہ ہوتا ہے کہ اس کا دل تاریخ کی طرف اتنا راغب نہیں کہ تاریخ کے تمام باریک مسائل اس پر روشن ہو جائیں۔ اسی طرح آیت کا یہ مطلب ہے کہ قرآن کریم کے علوم ایسے لوگوں پر ہی کھلتے ہیں جو اللہ تعالیٰ کے نزدیک پاک قرار دیئے جاتے ہیں نہ کہ انسانوں کے نزدیک۔ ورنہ خدا
Only those lucky ones who by leading righteous lives achieve purity of the heart are granted true understanding of, and insight into, the real meanings of the Qur’an, and are initiated into those spiritual mysteries of Divine knowledge to which the impure of heart are denied access. Incidentally, one should not touch or read the Qur’an while one is not physically clean.
Commentary:
The verse signifies that only those lucky ones who by leading righteous lives will have achieved purity of the heart will be granted true understanding of, and insight into, the meanings of the Quran, and they will be initiated into those spiritual mysteries of divine knowledge to which the impure of heart are denied access. Incidentally, one should not touch or read the Quran while one is not physically clean.
1400
只有那些生活正直而心地纯洁、幸运的人才能对 «古兰经» 的真意有真正的理解和省悟, 才能了解那些心地不纯的人所不能了解的真知的精神奥秘。顺便一提, 人在身体不清洁时是不能接触或诵读 «古兰经» 的。
1
اس جگہ مَسّ کا لفظ ہے جس کے معنے چھونے کے ہیں لیکن محاورہ میں چُھونے کے یہ معنے ہوتے ہیں کہ کسی مضمون کی طرف انسان کا اتنا میلان ہو کہ اس کی باریکیاں اس پر ظاہر ہونے لگ جائیں جیسے اردو میں بھی کہتے ہیں کہ فلاں شخص کو تاریخ سے مَس نہیں۔ اس کا یہ مطلب نہیں ہوتا کہ تاریخ کا کوئی ایک مسئلہ بھی اسے معلوم نہیں‘ بلکہ مطلب یہ ہوتا ہے کہ اس کا دل تاریخ کی طرف اتنا راغب نہیں کہ تاریخ کے تمام باریک مسائل اس پر روشن ہو جائیں۔ اسی طرح آیت کا یہ مطلب ہے کہ قرآن کریم کے علوم ایسے لوگوں پر ہی کھلتے ہیں جو اللہ تعالیٰ کے نزدیک پاک قرار دیئے جاتے ہیں نہ کہ انسانوں کے نزدیک۔ ورنہ خدا
4137
Commentary:
The verse signifies that only those lucky ones who by leading righteous lives will have achieved purity of the heart will be granted true understanding of, and insight into, the meanings of the Quran, and they will be initiated into those spiritual mysteries of divine knowledge to which the impure of heart are denied access. Incidentally, one should not touch or read the Quran while one is not physically clean.
2979
Only those lucky ones who by leading righteous lives achieve purity of the heart are granted true understanding of, and insight into, the real meanings of the Qur’an, and are initiated into those spiritual mysteries of Divine knowledge to which the impure of heart are denied access. Incidentally, one should not touch or read the Qur’an while one is not physically clean.
تَنزِيلٌ مِّن رَّبِّ ٱلْعَٰلَمِينَ
20:5; 26:193.
20:5; 26:193.
c
20:5; 26:193.
a
20:5; 26:193.
4138
Commentary:
The fact that the Quran is a "well-preserved Book" and that "none shall touch it except who are purified" constitutes a proof and a guarantee that "it is a revelation from the Lord of the worlds."
c
20:5; 26:193.
أَفَبِهَٰذَا ٱلْحَدِيثِ أَنتُم مُّدْهِنُونَ
17:74; 68:10.
Commentary:
The verse seems to administer a subtle rebuke to disbelievers that they are so inconsiderate that they reject a Book, i.e. the Quran, which possesses such excellences and beauties as are mentioned in the preceding verses.
b
17:74; 68:10.
4139
Commentary:
The verse seems to administer a subtle rebuke to disbelievers that they are so inconsiderate that they reject a Book, i.e. the Quran, which possesses such excellences and beauties as are mentioned in the preceding verses.
وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ
The disbelievers are afraid lest by accepting truth they might be deprived of their means of livelihood. So it is for the sake of filthy lucre that they reject the Divine Message; or, the verse may mean that disbelievers have made rejection of truth something on which, as it were, their very lives depend. They will not accept it at any cost.
Commentary:
The rebuke administered to disbelievers in the preceding verse has been continued here. They are told that they have become so degenerate that they do not accept the truth because they are afraid that by doing so they would be deprived of their means of livelihood. So it is for the sake of filthy lucre that they reject the Divine Message. Or the verse may mean that disbelievers have made rejection of truth something on which, as it were, their very lives depend. They will not accept it at any cost.
4140
Commentary:
The rebuke administered to disbelievers in the preceding verse has been continued here. They are told that they have become so degenerate that they do not accept the truth because they are afraid that by doing so they would be deprived of their means of livelihood. So it is for the sake of filthy lucre that they reject the Divine Message. Or the verse may mean that disbelievers have made rejection of truth something on which, as it were, their very lives depend. They will not accept it at any cost.
2980
The disbelievers are afraid lest by accepting truth they might be deprived of their means of livelihood. So it is for the sake of filthy lucre that they reject the Divine Message; or, the verse may mean that disbelievers have made rejection of truth something on which, as it were, their very lives depend. They will not accept it at any cost.
فَلَوْلَآ إِذَا بَلَغَتِ ٱلْحُلْقُومَ
Commentary:
The rebuke implied in the preceding two verses is continued. The disbelievers are told that they deny truth because they seem to think that they will never die and will not be called to account for their denial. This and the next few verses contain a graphic picture of the moments when the soul departs from the body at death.
4141
Commentary:
The rebuke implied in the preceding two verses is continued. The disbelievers are told that they deny truth because they seem to think that they will never die and will not be called to account for their denial. This and the next few verses contain a graphic picture of the moments when the soul departs from the body at death.
وَأَنتُمْ حِينَئِذٍ تَنظُرُونَ
Commentary:
This and the next verse constitute two parenthetical clauses.
4142
Commentary:
This and the next verse constitute two parenthetical clauses.
وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنكُمْ وَلَٰكِن لَّا تُبْصِرُونَ
50:17.
50:17.
50:17.
a
50:17.
a
50:17.
a
50:17.
فَلَوْلَآ إِن كُنتُمْ غَيْرَ مَدِينِينَ
Important Words:
مدینین (called to account) is derived from دان which means, he obeyed; he was or became abased and submissive. دانه means, he made him do what he disliked; he abased or enslaved him; he ruled, governed, managed him or it; he had authority over him or it; he called him to account (Lane & Aqrab).
4143
Important Words:
مدینین (called to account) is derived from دان which means, he obeyed; he was or became abased and submissive. دانه means, he made him do what he disliked; he abased or enslaved him; he ruled, governed, managed him or it; he had authority over him or it; he called him to account (Lane & Aqrab).
تَرْجِعُونَهَآ إِن كُنتُمْ صَٰدِقِينَ
فَأَمَّآ إِن كَانَ مِنَ ٱلْمُقَرَّبِينَ
فَرَوْحٌ وَرَيْحَانٌ وَجَنَّتُ نَعِيمٍ
وَأَمَّآ إِن كَانَ مِنْ أَصْحَٰبِ ٱلْيَمِينِ
فَسَلَٰمٌ لَّكَ مِنْ أَصْحَٰبِ ٱلْيَمِينِ
وَأَمَّآ إِن كَانَ مِنَ ٱلْمُكَذِّبِينَ ٱلضَّآلِّينَ
فَنُزُلٌ مِّنْ حَمِيمٍ
وَتَصْلِيَةُ جَحِيمٍ
إِنَّ هَٰذَا لَهُوَ حَقُّ ٱلْيَقِينِ
35:32.
اس کے لئے دیکھئے ’’اسلامی اصول کی فلاسفی‘‘ روحانی خزائن جلد۱۰ صفحہ ۴۴۴۔
35:32.
13:20; 22:55; 35:32.
Commentary:
There are three degrees of certainty. viz. علم الیقین and عین الیقین and حق الیقین. Of these the first degree of certainty is knowledge of a thing acquired inferentially as we conclude the existence of fire from the presence of smoke in a place without witnessing the fire itself (علم الیقین). But if we see the fire itself, our knowledge of the existence of fire becomes certainty of the second degree (عین الیقین). Knowledge of a thing we witness with the eye may, however, be further improved through actual experience; for instance by thrusting our hand into the fire. This is the highest stage of certainty which in the language of the Quran is called حق الیقین. The verse means that life after death is certainty of the highest degree. The Surah had opened with the subject of the Resurrection and life after death and has closed on the same subject. This is a special peculiarity of the Quranic style that when a certain Surah begins with the discussion of a particular subject, after dealing exhaustively with it, it ends by briefly referring to the same subject.
b
35:32.
1
اس کے لئے دیکھئے ’’اسلامی اصول کی فلاسفی‘‘ روحانی خزائن جلد۱۰ صفحہ ۴۴۴۔
a
13:20; 22:55; 35:32.
4144
Commentary:
There are three degrees of certainty. viz. علم الیقین and عین الیقین and حق الیقین. Of these the first degree of certainty is knowledge of a thing acquired inferentially as we conclude the existence of fire from the presence of smoke in a place without witnessing the fire itself (علم الیقین). But if we see the fire itself, our knowledge of the existence of fire becomes certainty of the second degree (عین الیقین). Knowledge of a thing we witness with the eye may, however, be further improved through actual experience; for instance by thrusting our hand into the fire. This is the highest stage of certainty which in the language of the Quran is called حق الیقین. The verse means that life after death is certainty of the highest degree. The Surah had opened with the subject of the Resurrection and life after death and has closed on the same subject. This is a special peculiarity of the Quranic style that when a certain Surah begins with the discussion of a particular subject, after dealing exhaustively with it, it ends by briefly referring to the same subject.
a
35:32.
فَسَبِّحْ بِٱسْمِ رَبِّكَ ٱلْعَظِيمِ
56:75.
یعنی اپنے رب کی صِفَاتِ حَقّہ کے ساتھ تسبیح کر۔
56:75.
See 56:75.
Commentary:
The verse constitutes a suitable ending to the Surah. The main topic of the Surah was the provision which God has made in the form of food, water and fire for the sustenance of physical life. The description of these manifold and multifarious divine blessings ended with an exhortation to man to glorify the name of his Lord Who has created all these things for his use (v. 75). But life on earth is not the aim and object of man’s creation. It is only a prelude to, and a preparation for, a much higher and nobler life without end. For the achievement of the object of that life, God raised His Messengers and sent down Revelation, so that man should make preparation for the day of his death. In afterlife man shall have to render an account of his deeds. So, for this great favour he should glorify the name of his Lord, the Great. With this exhortation and reminder the Surah comes to a close.
c
56:75.
2
یعنی اپنے رب کی صِفَاتِ حَقّہ کے ساتھ تسبیح کر۔
b
See 56:75.
4145
Commentary:
The verse constitutes a suitable ending to the Surah. The main topic of the Surah was the provision which God has made in the form of food, water and fire for the sustenance of physical life. The description of these manifold and multifarious divine blessings ended with an exhortation to man to glorify the name of his Lord Who has created all these things for his use (v. 75). But life on earth is not the aim and object of man’s creation. It is only a prelude to, and a preparation for, a much higher and nobler life without end. For the achievement of the object of that life, God raised His Messengers and sent down Revelation, so that man should make preparation for the day of his death. In afterlife man shall have to render an account of his deeds. So, for this great favour he should glorify the name of his Lord, the Great. With this exhortation and reminder the Surah comes to a close.
b
56:75.