Ruku 474 ع
Section 474 of 556 • 6 Verses
ٱعْلَمُوٓا۟ أَنَّمَا ٱلْحَيَوٰةُ ٱلدُّنْيَا لَعِبٌ وَلَهْوٌ وَزِينَةٌ وَتَفَاخُرٌۢ بَيْنَكُمْ وَتَكَاثُرٌ فِى ٱلْأَمْوَٰلِ وَٱلْأَوْلَٰدِ ۖ كَمَثَلِ غَيْثٍ أَعْجَبَ ٱلْكُفَّارَ نَبَاتُهُۥ ثُمَّ يَهِيجُ فَتَرَىٰهُ مُصْفَرًّا ثُمَّ يَكُونُ حُطَٰمًا ۖ وَفِى ٱلْءَاخِرَةِ عَذَابٌ شَدِيدٌ وَمَغْفِرَةٌ مِّنَ ٱللَّهِ وَرِضْوَٰنٌ ۚ وَمَا ٱلْحَيَوٰةُ ٱلدُّنْيَآ إِلَّا مَتَٰعُ ٱلْغُرُورِ
6:33; 29:65; 47:37.
56:66.
6:33; 29:65; 47:37.
56:66.
Important Words:
الکفار (tillers) is the plural of کافر which is act. part. from کفر. They say کفر الشیء او کفرہ (kaffara), i.e. he concealed, hid or covered the thing. کفر نعمة اللّٰه او بنعمة اللّٰه means, he denied or did not acknowledge the favour of God, he denied and concealed it. The husbandman is called کافر because he concealed the seed under earth, and a disbeliever is so called because he conceals and denies the favour of God (Lane & Aqrab).
Commentary:
Life spent in forgetfulness of God and disregard of its higher values is, as described in the verse under comment, but a sport and a pastime, otherwise man’s life on earth is a most serious fact. It has a great mission and a noble object to fulfil. The verse implies that at the time when the great Promised Reformer to whom reference is impliedly made in the preceding verse would make his appearance, men would neglect the grim and noble purpose of their lives and would give themselves up, body and soul, to the pursuit of petty and paltry pleasures of life and there would be a mad craze and unhealthy competition among them, and vying with one another, for amassing wealth and material resources. But the end of all this competition and rivalry, says the verse, would be like the end of a blooming and blossoming crop over which a scorching wind has blown turning it into broken pieces of straw.
a
6:33; 29:65; 47:37.
b
56:66.
b
6:33; 29:65; 47:37.
c
56:66.
4163
Important Words:
الکفار (tillers) is the plural of کافر which is act. part. from کفر. They say کفر الشیء او کفرہ (kaffara), i.e. he concealed, hid or covered the thing. کفر نعمة اللّٰه او بنعمة اللّٰه means, he denied or did not acknowledge the favour of God, he denied and concealed it. The husbandman is called کافر because he concealed the seed under earth, and a disbeliever is so called because he conceals and denies the favour of God (Lane & Aqrab).
Commentary:
Life spent in forgetfulness of God and disregard of its higher values is, as described in the verse under comment, but a sport and a pastime, otherwise man’s life on earth is a most serious fact. It has a great mission and a noble object to fulfil. The verse implies that at the time when the great Promised Reformer to whom reference is impliedly made in the preceding verse would make his appearance, men would neglect the grim and noble purpose of their lives and would give themselves up, body and soul, to the pursuit of petty and paltry pleasures of life and there would be a mad craze and unhealthy competition among them, and vying with one another, for amassing wealth and material resources. But the end of all this competition and rivalry, says the verse, would be like the end of a blooming and blossoming crop over which a scorching wind has blown turning it into broken pieces of straw.
c
6:33; 29:65; 47:37.
d
56:66.
سَابِقُوٓا۟ إِلَىٰ مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ ٱلسَّمَآءِ وَٱلْأَرْضِ أُعِدَّتْ لِلَّذِينَ ءَامَنُوا۟ بِٱللَّهِ وَرُسُلِهِۦ ۚ ذَٰلِكَ فَضْلُ ٱللَّهِ يُؤْتِيهِ مَن يَشَآءُ ۚ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ
3:134.
3:134.
‘Ard meaning value and vastness, the verse signifies that (a) the reward of the righteous in the Hereafter will be beyond measure or count. (b) Paradise being as extensive as both the heavens and the earth—the whole space—it comprises Hell also. This shows that Paradise and hell are not two distinct and separate places but two conditions or states of mind. A well- known saying of the Holy Prophet gives an insight into the Quranic conception of Paradise and Hell. Once on being asked by some of his Companions: 'If Paradise comprises in its vastness heavens and earth, where is Hell,' the Holy Prophet is reported to have replied, 'Where is the night when the day comes' (Kathir).
3:134; 35:33.
Important Words:
عرض (value) is derived from عرض (‘arada). عرض الشیء لفلان means, he showed, manifested, presented the thing to such a one means, breadth, width; vastness; latitude. ذھب طولاً و عرضاً means, he went lengthwise and breadthwise. The word also means, worldly goods; price; gain; a compensation; a substitute; any goods or commodities except gold or silver; etc. (Lane).
Commentary:
In view of different meanings of عرض given under Important Words the verse would mean that the heavens and the earth—the whole universe—would be given to believers as a reward for the good works they had done in this life, which signifies that the reward of the righteous in the afterlife would be beyond measure or count. Or the Paradise comprising both the heavens and the earth may signify that the believers will live in Paradise both in this life and in the Hereafter. Moreover, the fact that Paradise as conceived by the Quran is as extensive as both the heavens and the earth—the whole space—shows that it comprises Hell also. This means that Paradise and Hell are not two distinct and separate places but two conditions or states of mind. A well-known saying of the Holy Prophet gives an insight into the Quranic conception of Paradise and Hell. Once on being asked by some of his Companions: "If Paradise comprises in its vastness heavens and earth, where is Hell," the Holy Prophet is reported to have replied, أین اللیل اذا جاء النھار i.e. where is the night when the day comes (Ibn Kathir). Besides, the substitution of the words مغفرة من ربکم وجنة in the verse under comment for مغفرة من اللّٰه و رضوان in the preceding verse shows that Paradise (جنة) in fact means the pleasure of God (رضوان). What a beautiful conception of Paradise!
c
3:134.
a
3:134; 35:33.
4164
Important Words:
عرض (value) is derived from عرض (‘arada). عرض الشیء لفلان means, he showed, manifested, presented the thing to such a one means, breadth, width; vastness; latitude. ذھب طولاً و عرضاً means, he went lengthwise and breadthwise. The word also means, worldly goods; price; gain; a compensation; a substitute; any goods or commodities except gold or silver; etc. (Lane).
Commentary:
In view of different meanings of عرض given under Important Words the verse would mean that the heavens and the earth—the whole universe—would be given to believers as a reward for the good works they had done in this life, which signifies that the reward of the righteous in the afterlife would be beyond measure or count. Or the Paradise comprising both the heavens and the earth may signify that the believers will live in Paradise both in this life and in the Hereafter. Moreover, the fact that Paradise as conceived by the Quran is as extensive as both the heavens and the earth—the whole space—shows that it comprises Hell also. This means that Paradise and Hell are not two distinct and separate places but two conditions or states of mind. A well-known saying of the Holy Prophet gives an insight into the Quranic conception of Paradise and Hell. Once on being asked by some of his Companions: "If Paradise comprises in its vastness heavens and earth, where is Hell," the Holy Prophet is reported to have replied, أین اللیل اذا جاء النھار i.e. where is the night when the day comes (Ibn Kathir). Besides, the substitution of the words مغفرة من ربکم وجنة in the verse under comment for مغفرة من اللّٰه و رضوان in the preceding verse shows that Paradise (جنة) in fact means the pleasure of God (رضوان). What a beautiful conception of Paradise!
a
3:134.
2996
‘Ard meaning value and vastness, the verse signifies that (a) the reward of the righteous in the Hereafter will be beyond measure or count. (b) Paradise being as extensive as both the heavens and the earth—the whole space—it comprises Hell also. This shows that Paradise and hell are not two distinct and separate places but two conditions or states of mind. A well- known saying of the Holy Prophet gives an insight into the Quranic conception of Paradise and Hell. Once on being asked by some of his Companions: 'If Paradise comprises in its vastness heavens and earth, where is Hell,' the Holy Prophet is reported to have replied, 'Where is the night when the day comes' (Kathir).
مَآ أَصَابَ مِن مُّصِيبَةٍ فِى ٱلْأَرْضِ وَلَا فِىٓ أَنفُسِكُمْ إِلَّا فِى كِتَٰبٍ مِّن قَبْلِ أَن نَّبْرَأَهَآ ۚ إِنَّ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرٌ
كِتَاب (Kitab) 可以指天赐的律令, 或知识, 或 «古兰经»。这节经文的意思可以是: 每一事物都遵照某一事物的自然规律, 或者国家和个人所遭到的苦难的原因和挽救方法在 «古兰经» 中都提到了。
یہ مطلب نہیں کہ ہر بُرا اچھا بدلہ مقدر ہے اور قسمت میں لکھا ہوا ہے بلکہ یہ مراد ہے کہ ہر کام کا انجام ہم نے مقرر کیا ہوا ہے اس لئے جیسا کام کوئی کرتا ہے‘ اس کا مقرر بدلہ اسے مل جاتا ہے۔ پس بدلہ کا پیدا کرنے والا انسان خود ہے نہ کہ خدا۔ خداتعالیٰ تو محض اصول کا پیدا کرنے والا ہے۔
Kitab may signify Divine Law or knowledge, or the Qur’an, and the verse may mean that everything is subject to a certain law of nature or that the causes and cures of miseries befalling nations and individuals have been mentioned in the Qur’an.
Commentary:
کتاب (Book) may signify divine law or knowledge. It may also signify the Quran. According to the first meaning, the verse would signify that everything is subject to a certain law of nature. According to the second it may mean that the causes and cures of misery befalling nations and individuals have been mentioned in the Quran, the words فی الارضsignifying people in general, and فی أنفسکم meaning the Muslims as a whole or every individual.
1402
كِتَاب (Kitab) 可以指天赐的律令, 或知识, 或 «古兰经»。这节经文的意思可以是: 每一事物都遵照某一事物的自然规律, 或者国家和个人所遭到的苦难的原因和挽救方法在 «古兰经» 中都提到了。
1
یہ مطلب نہیں کہ ہر بُرا اچھا بدلہ مقدر ہے اور قسمت میں لکھا ہوا ہے بلکہ یہ مراد ہے کہ ہر کام کا انجام ہم نے مقرر کیا ہوا ہے اس لئے جیسا کام کوئی کرتا ہے‘ اس کا مقرر بدلہ اسے مل جاتا ہے۔ پس بدلہ کا پیدا کرنے والا انسان خود ہے نہ کہ خدا۔ خداتعالیٰ تو محض اصول کا پیدا کرنے والا ہے۔
4165
Commentary:
کتاب (Book) may signify divine law or knowledge. It may also signify the Quran. According to the first meaning, the verse would signify that everything is subject to a certain law of nature. According to the second it may mean that the causes and cures of misery befalling nations and individuals have been mentioned in the Quran, the words فی الارضsignifying people in general, and فی أنفسکم meaning the Muslims as a whole or every individual.
2996A
Kitab may signify Divine Law or knowledge, or the Qur’an, and the verse may mean that everything is subject to a certain law of nature or that the causes and cures of miseries befalling nations and individuals have been mentioned in the Qur’an.
لِّكَيْلَا تَأْسَوْا۟ عَلَىٰ مَا فَاتَكُمْ وَلَا تَفْرَحُوا۟ بِمَآ ءَاتَىٰكُمْ ۗ وَٱللَّهُ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ
3:154.
3:154.
3:154.
a
3:154.
a
3:154.
a
3:154.
ٱلَّذِينَ يَبْخَلُونَ وَيَأْمُرُونَ ٱلنَّاسَ بِٱلْبُخْلِ ۗ وَمَن يَتَوَلَّ فَإِنَّ ٱللَّهَ هُوَ ٱلْغَنِىُّ ٱلْحَمِيدُ
4:38.
4:38.
4:38.
b
4:38.
b
4:38.
b
4:38.
لَقَدْ أَرْسَلْنَا رُسُلَنَا بِٱلْبَيِّنَٰتِ وَأَنزَلْنَا مَعَهُمُ ٱلْكِتَٰبَ وَٱلْمِيزَانَ لِيَقُومَ ٱلنَّاسُ بِٱلْقِسْطِ ۖ وَأَنزَلْنَا ٱلْحَدِيدَ فِيهِ بَأْسٌ شَدِيدٌ وَمَنَٰفِعُ لِلنَّاسِ وَلِيَعْلَمَ ٱللَّهُ مَن يَنصُرُهُۥ وَرُسُلَهُۥ بِٱلْغَيْبِ ۚ إِنَّ ٱللَّهَ قَوِىٌّ عَزِيزٌ
7:102; 14:10; 35:26.
42:18; 55:8.
مِيْزَان (Mizan) 的意思可以是: (a) 与别人相处所应该遵循的公平交易原则; (b) 衡量、估计、评价和判断人的行为的标准; (c) 全宇宙无所不在的、保持万物公正平衡的天平; (d) 穆圣的实践和 «古兰经» 的正确运用; (e) 遵循中庸之道, 避免极端; (f) 以观察和经历为基础的理智和理论。
7:102; 14:10; 35:26.
42:18; 55:8.
Mizan may mean, (a) Principles of equity which people are enjoined to observe in their dealings with others. (b) Standards by which human actions are measured, weighed, appraised and judged. (c) Balance which pervades the whole universe maintaining just equilibrium among all things. (d) Practice of the Holy Prophet and right use of the Book of God. Following the golden mean and avoiding extremes. (f) Reasons and arguments based on observation and experience.
Al-Hadid (iron) is the metal which perhaps has played the greatest and most useful part in the growth and development of human civilization. The word may also signify the power to compel obedience to the laws upon which the whole existence of human society depends. Thus the verse means that God has sent down three things: (a) Divine Laws; (b) the system which maintains just equilibrium in human social relations and (c) political power which compels obedience to Divine Laws.
7:102; 14:10; 35:26.
42:18; 55:8.
Commentary:
الکتاب signifies the eternal divine laws. المیزان has different senses with different scholars. Some of these are: (a) Principles of equity which people are enjoined to observe in their dealings with others. (b) Standards by which human actions are measured, weighed, appraised and judged. (c) Balance which pervades the whole universe maintaining just equilibrium between all things. (d) Practice or example of the Holy Prophet and right use of the Book of God. (e) The capacity for leadership by means of which the Holy Prophet, in conformity with the Book of Allah, established a system of justice between the State, the society and the individual. (f) Following the golden means and avoiding extremes in the discharge of one’s obligations towards God and men. (g) Reasons and arguments based on observation and experience. See also 42:18 and 55:10.
الحدید (iron) is the metal which has perhaps played the greatest and most useful part in the growth and development of human civilization. It may also signify the power to compel obedience to the laws upon which the whole existence of human society depends. Thus the verse means that God has sent down three things, viz. (a) divine laws; (b) the system which maintains just equilibrium in human social relations and (c) the power to compel obedience to divine laws.
c
7:102; 14:10; 35:26.
d
42:18; 55:8.
1403
مِيْزَان (Mizan) 的意思可以是: (a) 与别人相处所应该遵循的公平交易原则; (b) 衡量、估计、评价和判断人的行为的标准; (c) 全宇宙无所不在的、保持万物公正平衡的天平; (d) 穆圣的实践和 «古兰经» 的正确运用; (e) 遵循中庸之道, 避免极端; (f) 以观察和经历为基础的理智和理论。
a
7:102; 14:10; 35:26.
b
42:18; 55:8.
4166
Commentary:
الکتاب signifies the eternal divine laws. المیزان has different senses with different scholars. Some of these are: (a) Principles of equity which people are enjoined to observe in their dealings with others. (b) Standards by which human actions are measured, weighed, appraised and judged. (c) Balance which pervades the whole universe maintaining just equilibrium between all things. (d) Practice or example of the Holy Prophet and right use of the Book of God. (e) The capacity for leadership by means of which the Holy Prophet, in conformity with the Book of Allah, established a system of justice between the State, the society and the individual. (f) Following the golden means and avoiding extremes in the discharge of one’s obligations towards God and men. (g) Reasons and arguments based on observation and experience. See also 42:18 and 55:10.
الحدید (iron) is the metal which has perhaps played the greatest and most useful part in the growth and development of human civilization. It may also signify the power to compel obedience to the laws upon which the whole existence of human society depends. Thus the verse means that God has sent down three things, viz. (a) divine laws; (b) the system which maintains just equilibrium in human social relations and (c) the power to compel obedience to divine laws.
c
7:102; 14:10; 35:26.
d
42:18; 55:8.
2997
Mizan may mean, (a) Principles of equity which people are enjoined to observe in their dealings with others. (b) Standards by which human actions are measured, weighed, appraised and judged. (c) Balance which pervades the whole universe maintaining just equilibrium among all things. (d) Practice of the Holy Prophet and right use of the Book of God. Following the golden mean and avoiding extremes. (f) Reasons and arguments based on observation and experience.
2998
Al-Hadid (iron) is the metal which perhaps has played the greatest and most useful part in the growth and development of human civilization. The word may also signify the power to compel obedience to the laws upon which the whole existence of human society depends. Thus the verse means that God has sent down three things: (a) Divine Laws; (b) the system which maintains just equilibrium in human social relations and (c) political power which compels obedience to Divine Laws.