Ruku 472 ع
Section 472 of 556 • 11 Verses
الحديد
Al-Hadid
The Iron • madinah • 29 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
سَبَّحَ لِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۖ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ
17:45; 24:42; 61:2; 62:2; 64:2.
سَبَحَ فِی حَوَائِجِه (Sabaha Fi Hawā’ijihi) 的意思是, 他忙于谋生, 忙于自己的事。سَبْح (Sabh) 表示干活, 或迅速而极其辛勤地干活, 短语 سُبْحَانَ الله (Subhanallah) 指委身安拉的迅速, 效劳或服从安拉的敏捷。由这单词的词根意思来看, 源出 سَبَّحَ (Sabbaha) 而来的不定式名词 تَسْبِيْح (Tasbih) 是指: 宣言安拉绝对完美无缺, 或立刻为安拉效劳, 迅速服从安拉, 说 ‘赞美安拉’ (Lane)。这节经文因此表示, 宇宙间每一事物都在准时而有规则地做着分内的工作, 利用安拉恩赐的才能和力量以极好的方式实现其创造的目的, 令人不由得出这样一个结论: 宇宙的设计者和建筑师真是全能全智; 全世界以及每一创造物各自在其有限的范围内都证明安拉的杰作在所有方面都绝对没有丝毫缺陷、瑕疵、绝对完美无缺。这就是 تَسْبِيْح (Tasbih) 的意义。
17:45; 24:42; 61:2; 62:2; 64:2.
Sabaha Fi Hawa’ijihi means, he busied himself in earning his subsistence or in his affairs. Sabh signifies doing one’s work or doing it with utmost effort and quickly, and the expression Subhanallah denotes quickness in betaking oneself to God and agility in serving or obeying Him. In view of the root-meaning of this word, the Infinitive Noun Tasbih from Sabbaha means, declaring God to be far from every imperfection or defect or betaking oneself quickly to God’s service and to be prompt in obeying Him saying Subhanallah (Lane). The verse thus means that everything in the universe is doing its allotted task punctually and regularly, and by making use of the faculties and powers bestowed upon it by God is fulfilling the object of its creation in such a wonderful manner that one is irresistibly drawn to the conclusion that the Designer and Architect of the universe is, indeed, Mighty and Wise and that the whole world collectively and every created thing individu
17:45; 24:42; 61:2; 62:2; 64:2.
Important Words:
سبح (glorifies) is derived from (sabaha). They say سبح فی الماء i.e. he swam in the water. سبح فی الارض means, he went or travelled far in the land. سبح فی حوائجه means, he occupied himself in the accomplishment of his needs. سبح الرجل means, the man busied himself in earning his subsistence or in his affairs. سبح (sabhun) thus would signify doing one’s task or doing it with utmost effort and quickly, and سبحان اللّٰه denotes quickness in betaking oneself to God and agility in serving or obeying Him and therefore may be rendered, "I betake myself quickly to the service of God and am prompt in obeying Him." In view of the root meaning of this word, the inf. Noun تسبیح would mean, declaring God to be far removed from every imperfection, defect and impurity, or betaking oneself quickly to God’s service and to be prompt in obeying Him (Lane & Aqrab).
Commentary:
The verse purports to say that everything in the universe is doing its allotted task punctually and regularly, and by making use of the attributes and powers bestowed upon it by God is fulfilling the object of its creation in such a wonderful manner that one is irresistibly drawn to the conclusion that the Designer and Architect of the universe is indeed Mighty, and Wise, and that the whole universe collectively, and every created thing individually and in its own limited sphere, bears testimony to the undeniable fact that God’s handiwork is absolutely free from flaw, defect or imperfection in all its multifarious and multitudinous aspects. This is the meaning and significance of تسبیح. In fact, the perfection of a work presupposes two things: (a) that its doer possesses all the necessary means for accomplishing it and (b) that he possesses complete and perfect knowledge about it. God is Mighty and Wise, says the verse, i.e. His handiwork being flawless demonstrates His wisdom and might. The verse may also signify that by the revelation of the Quran such a great change will come over Arabia that this land, reeking with superstition, ignorance and idol worship, will reverberate with the glorification of the Mighty and Wise Creator and Master of the universe.
b
17:45; 24:42; 61:2; 62:2; 64:2.
1400A
سَبَحَ فِی حَوَائِجِه (Sabaha Fi Hawā’ijihi) 的意思是, 他忙于谋生, 忙于自己的事。سَبْح (Sabh) 表示干活, 或迅速而极其辛勤地干活, 短语 سُبْحَانَ الله (Subhanallah) 指委身安拉的迅速, 效劳或服从安拉的敏捷。由这单词的词根意思来看, 源出 سَبَّحَ (Sabbaha) 而来的不定式名词 تَسْبِيْح (Tasbih) 是指: 宣言安拉绝对完美无缺, 或立刻为安拉效劳, 迅速服从安拉, 说 ‘赞美安拉’ (Lane)。这节经文因此表示, 宇宙间每一事物都在准时而有规则地做着分内的工作, 利用安拉恩赐的才能和力量以极好的方式实现其创造的目的, 令人不由得出这样一个结论: 宇宙的设计者和建筑师真是全能全智; 全世界以及每一创造物各自在其有限的范围内都证明安拉的杰作在所有方面都绝对没有丝毫缺陷、瑕疵、绝对完美无缺。这就是 تَسْبِيْح (Tasbih) 的意义。
b
17:45; 24:42; 61:2; 62:2; 64:2.
4146
Important Words:
سبح (glorifies) is derived from (sabaha). They say سبح فی الماء i.e. he swam in the water. سبح فی الارض means, he went or travelled far in the land. سبح فی حوائجه means, he occupied himself in the accomplishment of his needs. سبح الرجل means, the man busied himself in earning his subsistence or in his affairs. سبح (sabhun) thus would signify doing one’s task or doing it with utmost effort and quickly, and سبحان اللّٰه denotes quickness in betaking oneself to God and agility in serving or obeying Him and therefore may be rendered, "I betake myself quickly to the service of God and am prompt in obeying Him." In view of the root meaning of this word, the inf. Noun تسبیح would mean, declaring God to be far removed from every imperfection, defect and impurity, or betaking oneself quickly to God’s service and to be prompt in obeying Him (Lane & Aqrab).
Commentary:
The verse purports to say that everything in the universe is doing its allotted task punctually and regularly, and by making use of the attributes and powers bestowed upon it by God is fulfilling the object of its creation in such a wonderful manner that one is irresistibly drawn to the conclusion that the Designer and Architect of the universe is indeed Mighty, and Wise, and that the whole universe collectively, and every created thing individually and in its own limited sphere, bears testimony to the undeniable fact that God’s handiwork is absolutely free from flaw, defect or imperfection in all its multifarious and multitudinous aspects. This is the meaning and significance of تسبیح. In fact, the perfection of a work presupposes two things: (a) that its doer possesses all the necessary means for accomplishing it and (b) that he possesses complete and perfect knowledge about it. God is Mighty and Wise, says the verse, i.e. His handiwork being flawless demonstrates His wisdom and might. The verse may also signify that by the revelation of the Quran such a great change will come over Arabia that this land, reeking with superstition, ignorance and idol worship, will reverberate with the glorification of the Mighty and Wise Creator and Master of the universe.
b
17:45; 24:42; 61:2; 62:2; 64:2.
2981
Sabaha Fi Hawa’ijihi means, he busied himself in earning his subsistence or in his affairs. Sabh signifies doing one’s work or doing it with utmost effort and quickly, and the expression Subhanallah denotes quickness in betaking oneself to God and agility in serving or obeying Him. In view of the root-meaning of this word, the Infinitive Noun Tasbih from Sabbaha means, declaring God to be far from every imperfection or defect or betaking oneself quickly to God’s service and to be prompt in obeying Him saying Subhanallah (Lane). The verse thus means that everything in the universe is doing its allotted task punctually and regularly, and by making use of the faculties and powers bestowed upon it by God is fulfilling the object of its creation in such a wonderful manner that one is irresistibly drawn to the conclusion that the Designer and Architect of the universe is, indeed, Mighty and Wise and that the whole world collectively and every created thing individu
لَهُۥ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۖ يُحْىِۦ وَيُمِيتُ ۖ وَهُوَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
3:157; 7:159; 44:9.
3:157; 7:159; 44:9.
Commentary:
This verse explains the Divine attributes "Mighty" and "Wise" mentioned in the preceding verse.
The words "He gives life and He causes death," signify that the process of construction and destruction is operating every moment in every atom in the universe.
c
3:157; 7:159; 44:9.
a
3:157; 7:159; 44:9.
4147
Commentary:
This verse explains the Divine attributes "Mighty" and "Wise" mentioned in the preceding verse.
The words "He gives life and He causes death," signify that the process of construction and destruction is operating every moment in every atom in the universe.
c
3:157; 7:159; 44:9.
2982
The process of construction and destruction is in operation simultaneously every moment in everything in the universe.
هُوَ ٱلْأَوَّلُ وَٱلْءَاخِرُ وَٱلظَّٰهِرُ وَٱلْبَاطِنُ ۖ وَهُوَ بِكُلِّ شَىْءٍ عَلِيمٌ
God is the First Cause of all things.
He is the Last and Final Cause.
He is manifest in His works; or is more manifest than anything else.
There is nothing hidden from God; or whereas He comprehends everything He Himself is Incomprehensible.
Commentary:
الاول (the First) meaning that there was nothing before God, signifies that He created everything and He is the First Cause of all things. الاخر (the Last) means that there is and there will be nothing after Him, i.e. He is the Last and Final Cause of all things or that whereas everything is subject to death and destruction, He alone will remain after all things had ceased to exist. الظاھر (the Manifest) may signify that all things are subject to divine laws and God has power over all things and is subordinate to no one and is subject to no laws, or that He is manifest in His works, or is more manifest than anything else, or that He comprehends everything. الباطن (the Hidden) may signify that God is the Knower of all things, so that there is nothing hidden from Him, or that whereas He comprehends everything He Himself is Incomprehensible. The expression may also signify that there is nothing nearer than God or that there is no refuge besides Him.
These four Divine attributes show that God is above the limitations of space and time.
4148
Commentary:
الاول (the First) meaning that there was nothing before God, signifies that He created everything and He is the First Cause of all things. الاخر (the Last) means that there is and there will be nothing after Him, i.e. He is the Last and Final Cause of all things or that whereas everything is subject to death and destruction, He alone will remain after all things had ceased to exist. الظاھر (the Manifest) may signify that all things are subject to divine laws and God has power over all things and is subordinate to no one and is subject to no laws, or that He is manifest in His works, or is more manifest than anything else, or that He comprehends everything. الباطن (the Hidden) may signify that God is the Knower of all things, so that there is nothing hidden from Him, or that whereas He comprehends everything He Himself is Incomprehensible. The expression may also signify that there is nothing nearer than God or that there is no refuge besides Him.
These four Divine attributes show that God is above the limitations of space and time.
2983
God is the First Cause of all things.
2984
He is the Last and Final Cause.
2985
He is manifest in His works; or is more manifest than anything else.
2986
There is nothing hidden from God; or whereas He comprehends everything He Himself is Incomprehensible.
هُوَ ٱلَّذِى خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ فِى سِتَّةِ أَيَّامٍ ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ ۚ يَعْلَمُ مَا يَلِجُ فِى ٱلْأَرْضِ وَمَا يَخْرُجُ مِنْهَا وَمَا يَنزِلُ مِنَ ٱلسَّمَآءِ وَمَا يَعْرُجُ فِيهَا ۖ وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ ۚ وَٱللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ
دیکھئے سورۃ سبا آیت۳ نوٹ۳۔
7:55; 11:8; 25:60; 32:5.
34:3.
The meaning is that God alone knows when a particular Divine Teaching is needed for a particular people; also when to take it back to heaven, i.e. to abrogate it, when it is corrupted and ceases to fulfil the spiritual needs of the people to whom it is given. And He alone knows when to reveal a new Teaching.
7:55; 11:8; 25:60; 32:5.
34:3
Commentary:
For a detailed note on the first part of this verse see7:55; 10:4 and 41:10-11, and for the latter part see 34:3. The six periods or stages of evolution referred to in the verse may be those of the ether, nebula, electrons, minerals, plants and animals. Very briefly, the verse may signify that after God had created the heavens and the earth in six periods or stages, He began to control and govern the universe through set laws, and that as He made provision for the physical sustenance and development of man, so did He make similar provision for his spiritual evolution. But God alone knew when a particular divine teaching was needed for a particular people; also when to take it back to heaven, i.e. to abrogate it, when it was corrupted and ceased to fulfil the spiritual needs of the people to whom it was given. And He alone knew when to reveal a new teaching. And now that God has revealed the Quran, He will be with the Muslims wheresoever they may be because to them is entrusted the preaching of the last Divine Message.
d
7:55; 11:8; 25:60; 32:5.
e
34:3.
1401
意思是, 只有安拉才知道哪一个民族需要哪一条安拉的教导; 也只有安拉才知道什么时候把他们领进天园, 即当这教导不再满足人们的精神需要时取消它。只有安拉才知道什么时候启示一条新教导。
1
دیکھئے سورۃ سبا آیت۳ نوٹ۳۔
b
7:55; 11:8; 25:60; 32:5.
c
34:3
4149
Commentary:
For a detailed note on the first part of this verse see7:55; 10:4 and 41:10-11, and for the latter part see 34:3. The six periods or stages of evolution referred to in the verse may be those of the ether, nebula, electrons, minerals, plants and animals. Very briefly, the verse may signify that after God had created the heavens and the earth in six periods or stages, He began to control and govern the universe through set laws, and that as He made provision for the physical sustenance and development of man, so did He make similar provision for his spiritual evolution. But God alone knew when a particular divine teaching was needed for a particular people; also when to take it back to heaven, i.e. to abrogate it, when it was corrupted and ceased to fulfil the spiritual needs of the people to whom it was given. And He alone knew when to reveal a new teaching. And now that God has revealed the Quran, He will be with the Muslims wheresoever they may be because to them is entrusted the preaching of the last Divine Message.
a
7:55; 11:8; 25:60; 32:5.
b
34:3.
2987
The meaning is that God alone knows when a particular Divine Teaching is needed for a particular people; also when to take it back to heaven, i.e. to abrogate it, when it is corrupted and ceases to fulfil the spiritual needs of the people to whom it is given. And He alone knows when to reveal a new Teaching.
لَّهُۥ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۚ وَإِلَى ٱللَّهِ تُرْجَعُ ٱلْأُمُورُ
2:108; 7:159.
2:108; 7:159.
2:108; 7:159; 43:86.
a
2:108; 7:159.
a
2:108; 7:159; 43:86.
c
2:108; 7:159.
يُولِجُ ٱلَّيْلَ فِى ٱلنَّهَارِ وَيُولِجُ ٱلنَّهَارَ فِى ٱلَّيْلِ ۚ وَهُوَ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ
22:62; 31:30; 35:14.
22:62; 31:30; 35:14.
22:62; 31:30; 35:14.
Commentary:
In the preceding verse it was pointed out that now that God has chosen the Companions of the Holy Prophet for the bestowal of His special favours and has entrusted to them the preaching of the Quranic Message, He will give them power and predominance in the world because His is the kingdom of the heavens and the earth. The present verse, continuing the theme, purports to say that the night of decline and degradation that had enveloped Arabia is about to pass away and the day of its ascendance and progress is about to dawn.
b
22:62; 31:30; 35:14.
b
22:62; 31:30; 35:14.
4150
Commentary:
In the preceding verse it was pointed out that now that God has chosen the Companions of the Holy Prophet for the bestowal of His special favours and has entrusted to them the preaching of the Quranic Message, He will give them power and predominance in the world because His is the kingdom of the heavens and the earth. The present verse, continuing the theme, purports to say that the night of decline and degradation that had enveloped Arabia is about to pass away and the day of its ascendance and progress is about to dawn.
d
22:62; 31:30; 35:14.
ءَامِنُوا۟ بِٱللَّهِ وَرَسُولِهِۦ وَأَنفِقُوا۟ مِمَّا جَعَلَكُم مُّسْتَخْلَفِينَ فِيهِ ۖ فَٱلَّذِينَ ءَامَنُوا۟ مِنكُمْ وَأَنفَقُوا۟ لَهُمْ أَجْرٌ كَبِيرٌ
Commentary:
In the preceding verse Muslims were promised power, prestige and prosperity. In the present verse they are told that they will have to fulfil certain conditions to establish their title to the great favours promised to them. They must have firm faith in the truth of the Message the preaching of which is entrusted to them and must be prepared to "spend in the way of Allah out of that to which He has made you heirs."
4151
Commentary:
In the preceding verse Muslims were promised power, prestige and prosperity. In the present verse they are told that they will have to fulfil certain conditions to establish their title to the great favours promised to them. They must have firm faith in the truth of the Message the preaching of which is entrusted to them and must be prepared to "spend in the way of Allah out of that to which He has made you heirs."
وَمَا لَكُمْ لَا تُؤْمِنُونَ بِٱللَّهِ ۙ وَٱلرَّسُولُ يَدْعُوكُمْ لِتُؤْمِنُوا۟ بِرَبِّكُمْ وَقَدْ أَخَذَ مِيثَٰقَكُمْ إِن كُنتُم مُّؤْمِنِينَ
یعنی فطرت صحیحہ میں خداتعالیٰ پر ایمان لانا اور اس کی طرف جانا مخفی رکھا گیا ہے۔
"The covenant" spoken of in the verse signifies the faith in God implanted in human nature and the longing to achieve His nearness.
Commentary:
The expression مالکم besides the meaning given in the text may also signify: "There is no earthly reason that…"
"The covenant" spoken of in the verse signifies the faith-in-God implanted in the nature of man, and the longing to get near to Him.
1
یعنی فطرت صحیحہ میں خداتعالیٰ پر ایمان لانا اور اس کی طرف جانا مخفی رکھا گیا ہے۔
4152
Commentary:
The expression مالکم besides the meaning given in the text may also signify: "There is no earthly reason that…"
"The covenant" spoken of in the verse signifies the faith-in-God implanted in the nature of man, and the longing to get near to Him.
2988
"The covenant" spoken of in the verse signifies the faith in God implanted in human nature and the longing to achieve His nearness.
هُوَ ٱلَّذِى يُنَزِّلُ عَلَىٰ عَبْدِهِۦٓ ءَايَٰتٍۭ بَيِّنَٰتٍ لِّيُخْرِجَكُم مِّنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِ ۚ وَإِنَّ ٱللَّهَ بِكُمْ لَرَءُوفٌ رَّحِيمٌ
c
22:17; 24:35; 58:6.
d
14:6; 33:44.
a
22:17; 24:35; 58:6.
b
14:6; 33:44; 65:12.
a
22:17; 24:35; 58:6.
b
14:6; 33:44.
وَمَا لَكُمْ أَلَّا تُنفِقُوا۟ فِى سَبِيلِ ٱللَّهِ وَلِلَّهِ مِيرَٰثُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۚ لَا يَسْتَوِى مِنكُم مَّنْ أَنفَقَ مِن قَبْلِ ٱلْفَتْحِ وَقَٰتَلَ ۚ أُو۟لَٰٓئِكَ أَعْظَمُ دَرَجَةً مِّنَ ٱلَّذِينَ أَنفَقُوا۟ مِنۢ بَعْدُ وَقَٰتَلُوا۟ ۚ وَكُلًّا وَعَدَ ٱللَّهُ ٱلْحُسْنَىٰ ۚ وَٱللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ
4:96; 9:20.
یعنی اس مادی دنیا میں سے جو کچھ انسان کے ہاتھ میں ہے۔ آخر انسان اُسے چھوڑ کر مر جائے گا اور وہ خدا ہی کے قبضہ میں آئے گی۔
4:96; 9:20.
Man will have to leave behind in this world all his material possessions, which in truth belong to God.
Fall of Mecca or the Treaty of Hudaibiyah.
4:96; 9:20.
Commentary:
Man will have to leave behind in this world all his material possessions which in truth belong to God.
الفتح (the Victory) may refer to the Fall of Mecca, soon after which the whole of Arabia submitted to the Holy Prophet, or it may refer to the Treaty of Hudaibiyyah which laid the foundation of the subsequent rapid spread of Islam and of the vast and very quick expansion of the political power of Muslims.
a
4:96; 9:20.
2
یعنی اس مادی دنیا میں سے جو کچھ انسان کے ہاتھ میں ہے۔ آخر انسان اُسے چھوڑ کر مر جائے گا اور وہ خدا ہی کے قبضہ میں آئے گی۔
c
4:96; 9:20.
4153
Commentary:
Man will have to leave behind in this world all his material possessions which in truth belong to God.
الفتح (the Victory) may refer to the Fall of Mecca, soon after which the whole of Arabia submitted to the Holy Prophet, or it may refer to the Treaty of Hudaibiyyah which laid the foundation of the subsequent rapid spread of Islam and of the vast and very quick expansion of the political power of Muslims.
c
4:96; 9:20.
2989
Man will have to leave behind in this world all his material possessions, which in truth belong to God.
2990
Fall of Mecca or the Treaty of Hudaibiyah.