Ruku 498 ع
Section 498 of 556 • 34 Verses
القلم
Al-Qalam
The Pen • makkah • 52 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
نٓ ۚ وَٱلْقَلَمِ وَمَا يَسْطُرُونَ
这节经文中的墨水台、笔和所有的书写材料都被引用作为支持与证实以下三节经文所叙述者的明证。
قرآن مجید میں جس قدر قَسمیں ہیں درحقیقت ان چیزوں کی گواہی پیش کرنے کے لئے ہیں۔ یہاں بھی یہی مراد ہے اور اللہ تعالیٰ فرماتا ہے کہ قلم اور دوات اور سب علوم جو اُن سے لکھے جاتے ہیں اس پر گواہ ہیں کہ محمد رسول اللہ صلی اللہ علیہ وسلم مجنون نہیں ہیں۔
In this verse the inkstand and the pen and all the written material are cited as evidence to support and substantiate the statement made in the next three verses.
Important Words:
واو (by), means, I swear; I cite as witness or evidence. For the philosophy and significance of Quranic oaths, see 37:2; 51:2 & 91:2.
Commentary:
In this verse the inkstand, the pen and all the written material is cited as evidence to support and substantiate the statement made in the next three verses.
1456
这节经文中的墨水台、笔和所有的书写材料都被引用作为支持与证实以下三节经文所叙述者的明证。
1
قرآن مجید میں جس قدر قَسمیں ہیں درحقیقت ان چیزوں کی گواہی پیش کرنے کے لئے ہیں۔ یہاں بھی یہی مراد ہے اور اللہ تعالیٰ فرماتا ہے کہ قلم اور دوات اور سب علوم جو اُن سے لکھے جاتے ہیں اس پر گواہ ہیں کہ محمد رسول اللہ صلی اللہ علیہ وسلم مجنون نہیں ہیں۔
4308
Important Words:
واو (by), means, I swear; I cite as witness or evidence. For the philosophy and significance of Quranic oaths, see 37:2; 51:2 & 91:2.
Commentary:
In this verse the inkstand, the pen and all the written material is cited as evidence to support and substantiate the statement made in the next three verses.
3089
In this verse the inkstand and the pen and all the written material are cited as evidence to support and substantiate the statement made in the next three verses.
مَآ أَنتَ بِنِعْمَةِ رَبِّكَ بِمَجْنُونٍ
34:47; 52:30.
34:47; 52:30.
The verse means that by whatever test of knowledge and learning the claim of the Holy Prophet is examined, he will be found to be not a maniac, as the disbelievers say, but the sanest and the wisest of men. The next verse gives the reason why this charge is not only unfounded but is also foolish and fantastic.
34:47; 52:30.
Commentary:
The verse means that by whatever test of knowledge and learning the claim of the Holy Prophet is examined, he will be found to be not a maniac, as the disbelievers say, but the sanest and the wisest of men. It further says that all other Divine Messengers were also stigmatised as lunatics because, in view of very heavy odds against them and of their own helpless weak position, their claim that despite the great power, prestige and resources of their opponents they would succeed and their enemies would fail, appeared to the latter to be nothing better than the ravings of a madman. The next verse gives the reason why this charge is not only unfounded but also foolish and fantastic.
b
34:47; 52:30.
b
34:47; 52:30.
4309
Commentary:
The verse means that by whatever test of knowledge and learning the claim of the Holy Prophet is examined, he will be found to be not a maniac, as the disbelievers say, but the sanest and the wisest of men. It further says that all other Divine Messengers were also stigmatised as lunatics because, in view of very heavy odds against them and of their own helpless weak position, their claim that despite the great power, prestige and resources of their opponents they would succeed and their enemies would fail, appeared to the latter to be nothing better than the ravings of a madman. The next verse gives the reason why this charge is not only unfounded but also foolish and fantastic.
b
34:47; 52:30.
3089A
The verse means that by whatever test of knowledge and learning the claim of the Holy Prophet is examined, he will be found to be not a maniac, as the disbelievers say, but the sanest and the wisest of men. The next verse gives the reason why this charge is not only unfounded but is also foolish and fantastic.
وَإِنَّ لَكَ لَأَجْرًا غَيْرَ مَمْنُونٍ
یہ دوسری شہادت دی ہے کہ مجنون کے کام تو بغیر بدلہ کے رہتے ہیں لیکن محمد رسول اللہ صلی اللہ علیہ وسلم کو تو وہ بدلہ ملے گا جو قیامت تک قائم رہے گا اور کبھی نہ گھٹے گا۔ یعنی اگر کبھی مسلمانوں کی کمزوری کی وجہ سے اس میں ضعف پیدا ہوا تو اللہ تعالیٰ رسول کریم صلی اللہ علیہ وسلم کے ایسے نائب کھڑے کر دے گا جو پھر اسلام کو اپنی اصلی شان کے مطابق دنیا کے سامنے پیش کریں گے۔
This verse, along with the next one, most effectively exposes the absurdity of the charge of madness. It purports to say that the actions of a madman produce no abiding and useful result, but the Holy Prophet is eminently succeeding in fulfilling the object of his Divine mission and in bringing about a wonderful revolution in the lives of his degenerate people. And this revolution will not end with his death. Whenever in future his followers will deviate from the path of rectitude, God will raise among them Reformers who will regenerate them and will infuse in them a new life. And this process will continue till the end of time.
Commentary:
This verse, along with the next, exposes the absurdity of the charge of madness. It purports to say that the actions of a madman produce no useful result, but that the Holy Prophet will eminently succeed in fulfilling the object of his Divine mission and in bringing about a wonderful revolution in the lives of his degenerate people. And this revolution will not end with his death. On the contrary, whenever in future his followers will deviate from the path of rectitude, God will raise among them Reformers who will regenerate them and will infuse in them a new life. And this process will continue till the end of time. This is the significance of the words, "and for thee is an unending reward."
2
یہ دوسری شہادت دی ہے کہ مجنون کے کام تو بغیر بدلہ کے رہتے ہیں لیکن محمد رسول اللہ صلی اللہ علیہ وسلم کو تو وہ بدلہ ملے گا جو قیامت تک قائم رہے گا اور کبھی نہ گھٹے گا۔ یعنی اگر کبھی مسلمانوں کی کمزوری کی وجہ سے اس میں ضعف پیدا ہوا تو اللہ تعالیٰ رسول کریم صلی اللہ علیہ وسلم کے ایسے نائب کھڑے کر دے گا جو پھر اسلام کو اپنی اصلی شان کے مطابق دنیا کے سامنے پیش کریں گے۔
4310
Commentary:
This verse, along with the next, exposes the absurdity of the charge of madness. It purports to say that the actions of a madman produce no useful result, but that the Holy Prophet will eminently succeed in fulfilling the object of his Divine mission and in bringing about a wonderful revolution in the lives of his degenerate people. And this revolution will not end with his death. On the contrary, whenever in future his followers will deviate from the path of rectitude, God will raise among them Reformers who will regenerate them and will infuse in them a new life. And this process will continue till the end of time. This is the significance of the words, "and for thee is an unending reward."
3090
This verse, along with the next one, most effectively exposes the absurdity of the charge of madness. It purports to say that the actions of a madman produce no abiding and useful result, but the Holy Prophet is eminently succeeding in fulfilling the object of his Divine mission and in bringing about a wonderful revolution in the lives of his degenerate people. And this revolution will not end with his death. Whenever in future his followers will deviate from the path of rectitude, God will raise among them Reformers who will regenerate them and will infuse in them a new life. And this process will continue till the end of time.
وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ
这节经文进一步雄辩地注释了强加于穆圣的所谓疯狂性的指控是非常愚蠢的。经文说, 穆圣不仅不是一个疯狂的人, 而且是一个最高贵、最崇高的人。他充分具有道德上的一切美德, 使他成为创造他的安拉的完美影像。他完整地体现了人能够具有的道德上一切美好的品质。所有这些高贵的道德品质融合在他身上成为一个完美而和谐的整体。有一次, 有人请穆圣的赋有天资的妻子阿依莎 (عَائِشَة, ‘A’ishah) 讲讲有关穆圣的品德, 她说: “他具有 «古兰经» 中所讲的作为安拉的真正仆人的特殊标志的道德上的一切美德。” («布哈里圣训实录»)
یہ تیسری شہادت آپ کے مجنون نہ ہونے کی بیان کی اور فرمایا کہ مجنون تو لغو کام کرتا ہے مگر محمد رسول اللہ صلی اللہ علیہ وسلم بہترین اخلاق دکھاتے ہیں پھر ان کو پاگل کس طرح کہا جاتا ہے۔
This verse constitutes a further eloquent commentary on the charge of madness, imputed to the Holy Prophet, as being foolish. The Prophet, it says, not only is not a maniac but is the noblest and sublimest of men, possessing in full measure all those moral excellences that combine to make their possessor a perfect image of his Creator. He is a complete embodiment of all good moral qualities that a man is capable of possessing. All the high moral qualities are blended in his person in a perfect and harmonious whole. ‘A’ishah, the Prophet’s talented spouse, when once asked to shed some light on the Prophet’s morals, said, 'He possessed all those moral excellences which are mentioned in the Qur’an as the special marks of a true servant of God' (Bukhari).
Commentary:
This verse constitutes a further eloquent commentary on the charge of madness imputed to the Holy Prophet. It purports to say that the Prophet, not only is not a maniac but is the noblest and sublimest of men possessing in full measure all those moral excellences that combine to make their possessor a perfect image of his Creator. The Holy Prophet’s humanity was of the most perfect character. He was a complete embodiment of all good moral qualities that a man is capable of possessing. It is to this aspect of the Holy Prophet’s greatness that his talented wife, ‘A’ishah, referred, when, on being asked to shed some light on the Prophet’s habits and morals she said کان خلقه القران i.e. he possessed all those moral excellences which are mentioned in the Quran as the special marks of its true followers (Bukhari). See also 20:2 & 33:22.
1457
这节经文进一步雄辩地注释了强加于穆圣的所谓疯狂性的指控是非常愚蠢的。经文说, 穆圣不仅不是一个疯狂的人, 而且是一个最高贵、最崇高的人。他充分具有道德上的一切美德, 使他成为创造他的安拉的完美影像。他完整地体现了人能够具有的道德上一切美好的品质。所有这些高贵的道德品质融合在他身上成为一个完美而和谐的整体。有一次, 有人请穆圣的赋有天资的妻子阿依莎 (عَائِشَة, ‘A’ishah) 讲讲有关穆圣的品德, 她说: “他具有 «古兰经» 中所讲的作为安拉的真正仆人的特殊标志的道德上的一切美德。” («布哈里圣训实录»)
3
یہ تیسری شہادت آپ کے مجنون نہ ہونے کی بیان کی اور فرمایا کہ مجنون تو لغو کام کرتا ہے مگر محمد رسول اللہ صلی اللہ علیہ وسلم بہترین اخلاق دکھاتے ہیں پھر ان کو پاگل کس طرح کہا جاتا ہے۔
4311
Commentary:
This verse constitutes a further eloquent commentary on the charge of madness imputed to the Holy Prophet. It purports to say that the Prophet, not only is not a maniac but is the noblest and sublimest of men possessing in full measure all those moral excellences that combine to make their possessor a perfect image of his Creator. The Holy Prophet’s humanity was of the most perfect character. He was a complete embodiment of all good moral qualities that a man is capable of possessing. It is to this aspect of the Holy Prophet’s greatness that his talented wife, ‘A’ishah, referred, when, on being asked to shed some light on the Prophet’s habits and morals she said کان خلقه القران i.e. he possessed all those moral excellences which are mentioned in the Quran as the special marks of its true followers (Bukhari). See also 20:2 & 33:22.
3091
This verse constitutes a further eloquent commentary on the charge of madness, imputed to the Holy Prophet, as being foolish. The Prophet, it says, not only is not a maniac but is the noblest and sublimest of men, possessing in full measure all those moral excellences that combine to make their possessor a perfect image of his Creator. He is a complete embodiment of all good moral qualities that a man is capable of possessing. All the high moral qualities are blended in his person in a perfect and harmonious whole. ‘A’ishah, the Prophet’s talented spouse, when once asked to shed some light on the Prophet’s morals, said, 'He possessed all those moral excellences which are mentioned in the Qur’an as the special marks of a true servant of God' (Bukhari).
فَسَتُبْصِرُ وَيُبْصِرُونَ
یہ چوتھی شہادت دی کہ آپ پاگل نہیں اور فرمایا کہ کیا پاگل کو بھی خدا کی مدد ملتی ہے؟ پس اگر محمد رسول اللہ صلی اللہ علیہ وسلم کا انجام ایسا ہوا کہ دشمن اور دوست نے اس کو غیر معمولی قرار دیا تو اسے پاگل کہنے والا پاگل ہوگا یا وہ؟
4
یہ چوتھی شہادت دی کہ آپ پاگل نہیں اور فرمایا کہ کیا پاگل کو بھی خدا کی مدد ملتی ہے؟ پس اگر محمد رسول اللہ صلی اللہ علیہ وسلم کا انجام ایسا ہوا کہ دشمن اور دوست نے اس کو غیر معمولی قرار دیا تو اسے پاگل کہنے والا پاگل ہوگا یا وہ؟
بِأَييِّكُمُ ٱلْمَفْتُونُ
这节经文反击了指控穆圣的人们, 并用挑战性的语言对他们说, 时间会证明到底是穆圣还是他们害了疯狂症, 或者到底是穆圣宣称自己是安拉所派遣的使者出乎发热的头脑, 还是他们自己是这样地疯狂, 因而看不出时代的迹象而不肯相信穆圣。
The verse turns the tables upon the accusers of the Holy Prophet, and tells them in challenging words that time will show whether it was he or they who suffered from madness, or whether his claim to be God’s Messenger was the outpouring of a heated brain, or they themselves were so demented as not to read the signs of time and so refused to believe in him.
Commentary:
The verse turns tables upon the accusers of the Holy Prophet, and tells them in challenging words that time will show whether it was he or they who suffered from madness, or whether his claim to be God’s Messenger was the outpouring of a heated brain, or whether they themselves were so demented as not to read the signs of time and thus refuse to believe in him.
1458
这节经文反击了指控穆圣的人们, 并用挑战性的语言对他们说, 时间会证明到底是穆圣还是他们害了疯狂症, 或者到底是穆圣宣称自己是安拉所派遣的使者出乎发热的头脑, 还是他们自己是这样地疯狂, 因而看不出时代的迹象而不肯相信穆圣。
4312
Commentary:
The verse turns tables upon the accusers of the Holy Prophet, and tells them in challenging words that time will show whether it was he or they who suffered from madness, or whether his claim to be God’s Messenger was the outpouring of a heated brain, or whether they themselves were so demented as not to read the signs of time and thus refuse to believe in him.
3092
The verse turns the tables upon the accusers of the Holy Prophet, and tells them in challenging words that time will show whether it was he or they who suffered from madness, or whether his claim to be God’s Messenger was the outpouring of a heated brain, or they themselves were so demented as not to read the signs of time and so refused to believe in him.
إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِۦ وَهُوَ أَعْلَمُ بِٱلْمُهْتَدِينَ
16:126; 53:31.
16:126; 53:31.
16:126; 53:31.
c
16:126; 53:31.
a
16:126; 53:31.
a
16:126; 53:31.
فَلَا تُطِعِ ٱلْمُكَذِّبِينَ
وَدُّوا۟ لَوْ تُدْهِنُ فَيُدْهِنُونَ
17:74.
The verse may have special reference to the offers which the Quraish of Mecca made to the Holy Prophet in order to tempt him away from his fixed purpose; or it may possess general application, since Truth is as firm as rock while falsehood has no legs to stand upon and gives way to pressure or temptation and is ready to make compromises.
17:74; 56:82.
Important Words:
تدھن (thou shouldst be pliant) is derived from دھن which means, he was or became weak. أدھن فلانا means, he endeavoured to conciliate or make peace with such a one; he treated him with gentleness; he acted towards him with dishonesty or dissimulation; he pretended the contrary of what he concealed in his mind with regard to him; he strove to deceive him (Lane & Aqrab).
Commentary:
The verse may have special reference to the offers which the Quraish of Mecca had made to the Holy Prophet in order to tempt him away from his fixed purpose, or it may possess general application, since truth is as firm as rock while falsehood has no legs to stand upon and gives way to pressure or temptation and is ready to make compromises.
a
17:74.
1459
这节经文可能特指麦加的古莱西人向穆圣提出的建议, 想诱使他放弃自己坚定的宗旨;或者它指一般而言, 因为真理总是坚如磐石, 而谬误的事物是站不住脚的, 经不起压力或诱惑而易于妥协。
b
17:74; 56:82.
4313
Important Words:
تدھن (thou shouldst be pliant) is derived from دھن which means, he was or became weak. أدھن فلانا means, he endeavoured to conciliate or make peace with such a one; he treated him with gentleness; he acted towards him with dishonesty or dissimulation; he pretended the contrary of what he concealed in his mind with regard to him; he strove to deceive him (Lane & Aqrab).
Commentary:
The verse may have special reference to the offers which the Quraish of Mecca had made to the Holy Prophet in order to tempt him away from his fixed purpose, or it may possess general application, since truth is as firm as rock while falsehood has no legs to stand upon and gives way to pressure or temptation and is ready to make compromises.
b
17:74.
3093
The verse may have special reference to the offers which the Quraish of Mecca made to the Holy Prophet in order to tempt him away from his fixed purpose; or it may possess general application, since Truth is as firm as rock while falsehood has no legs to stand upon and gives way to pressure or temptation and is ready to make compromises.
وَلَا تُطِعْ كُلَّ حَلَّافٍ مَّهِينٍ
یعنی گواہی کا طریق عقل اور شریعت نے مقرر کر دیا ہے۔ جو شخص خلافِ عقل طور پر اپنی بات کو سچا بنانے کے لئے قسمیں کھاتا ہے لیکن خدا کا فعل اسے ذلیل ہی کرتا جاتا ہے وہ لاکھ قسمیں کھائے اس کی بات کو نہیں ماننا چاہیے۔
1
یعنی گواہی کا طریق عقل اور شریعت نے مقرر کر دیا ہے۔ جو شخص خلافِ عقل طور پر اپنی بات کو سچا بنانے کے لئے قسمیں کھاتا ہے لیکن خدا کا فعل اسے ذلیل ہی کرتا جاتا ہے وہ لاکھ قسمیں کھائے اس کی بات کو نہیں ماننا چاہیے۔
هَمَّازٍ مَّشَّآءٍۭ بِنَمِيمٍ
104:2.
b
104:2.
a
49:12; 104:2.
4314
Important Words:
نمیم (slander) is derived from نم which means, he uttered calumny or excited discord. نمیم means, mischievous and malicious misrepresentation; calumny, slander (Lane & Aqrab).
c
104:2.
3094
The reference in this and the preceding three verses may particularly be to Walid bin Mughirah or Abu Jahl; or, for that matter, to every leader of falsehood.
مَّنَّاعٍ لِّلْخَيْرِ مُعْتَدٍ أَثِيمٍ
50:26.
50:26.
50:26.
c
50:26.
b
50:26.
a
50:26.
عُتُلٍّۭ بَعْدَ ذَٰلِكَ زَنِيمٍ
عُتُلٍّ کے معنے لغت میں سخت کلامی کرنے والے کے لکھے ہیں (اقرب) ہم نے اس جگہ بدلگام کا لفظ استعمال کیا ہے جو چھوٹا لفظ ہے اور وہی معنے دیتا ہے۔
قرآن مجید میں زَنِیْم کا لفظ ہے جس کے معنے ہوتے ہیں کہ وہ شخص جو کسی قوم کا فرد تو نہیں مگر اپنے آپ کو اس کی طرف منسوب کرتا ہے (مفردات) ہم نے اس کا ترجمہ ’’خدا کا بندہ ہو کر شیطان سے تعلق رکھتا ہے‘‘ کیا ہے۔ یعنی ہے تو وہ خدا کا مگر اپنے آپ کو منسوب بُتوں کی طرف کرتا ہے۔
Important Words:
عتل (ill-mannered) is derived from عتل (‘atala). عتله means, he dragged him or drove him along roughly. عتل means, a great eater who refuses to give; gross, coarse, rough or rude person; low, ignoble; mean (Lane).
زنیم (of doubtful birth) is derived from زنم (zannama) and تزنیم is conjoining anyone with a people or party to which he does not belong. زنیم means, one adopted among a people to whom he does not belong, not being needed by them; base, ignoble, mean; the son of an adulteress or fornicatress (Lane & Aqrab).
Commentary:
The reference in this and the three verses preceding it may be to Walid bin Mughirah or Abu Jahl, etc. or to every leader of falsehood.
2
عُتُلٍّ کے معنے لغت میں سخت کلامی کرنے والے کے لکھے ہیں (اقرب) ہم نے اس جگہ بدلگام کا لفظ استعمال کیا ہے جو چھوٹا لفظ ہے اور وہی معنے دیتا ہے۔
3
قرآن مجید میں زَنِیْم کا لفظ ہے جس کے معنے ہوتے ہیں کہ وہ شخص جو کسی قوم کا فرد تو نہیں مگر اپنے آپ کو اس کی طرف منسوب کرتا ہے (مفردات) ہم نے اس کا ترجمہ ’’خدا کا بندہ ہو کر شیطان سے تعلق رکھتا ہے‘‘ کیا ہے۔ یعنی ہے تو وہ خدا کا مگر اپنے آپ کو منسوب بُتوں کی طرف کرتا ہے۔
4315
Important Words:
عتل (ill-mannered) is derived from عتل (‘atala). عتله means, he dragged him or drove him along roughly. عتل means, a great eater who refuses to give; gross, coarse, rough or rude person; low, ignoble; mean (Lane).
زنیم (of doubtful birth) is derived from زنم (zannama) and تزنیم is conjoining anyone with a people or party to which he does not belong. زنیم means, one adopted among a people to whom he does not belong, not being needed by them; base, ignoble, mean; the son of an adulteress or fornicatress (Lane & Aqrab).
Commentary:
The reference in this and the three verses preceding it may be to Walid bin Mughirah or Abu Jahl, etc. or to every leader of falsehood.
أَن كَانَ ذَا مَالٍ وَبَنِينَ
23:56; 74:13, 14.
23:56; 74:13, 14.
All sins, vices and opposition to Truth are born of conceit or false pride and are the moral maladies of one who manages to amass great wealth by questionable means, and wields great power and influence. Or, the verse may mean that a base and vile man should not be shown consideration or respect simply because he happens to possess wealth and influence.
23:56; 74:13-14.
Commentary:
The verse signifies that all sin, vice and opposition to Truth is born of conceit or false pride which are maladies of one who manages to amass great wealth and who wields great power and influence. Or, the verse, in conjunction with those preceding it, may mean that base and vile man should not be shown consideration or respect, simply because he happens to possess wealth and influence.
d
23:56; 74:13, 14.
c
23:56; 74:13-14.
4316
Commentary:
The verse signifies that all sin, vice and opposition to Truth is born of conceit or false pride which are maladies of one who manages to amass great wealth and who wields great power and influence. Or, the verse, in conjunction with those preceding it, may mean that base and vile man should not be shown consideration or respect, simply because he happens to possess wealth and influence.
b
23:56; 74:13, 14.
3095
All sins, vices and opposition to Truth are born of conceit or false pride and are the moral maladies of one who manages to amass great wealth by questionable means, and wields great power and influence. Or, the verse may mean that a base and vile man should not be shown consideration or respect simply because he happens to possess wealth and influence.
إِذَا تُتْلَىٰ عَلَيْهِ ءَايَٰتُنَا قَالَ أَسَٰطِيرُ ٱلْأَوَّلِينَ
8:32; 16:25; 83:14.
8:32; 16:25; 83:14.
8:32; 16:25; 83:14.
e
8:32; 16:25; 83:14.
a
8:32; 16:25; 83:14.
c
8:32; 16:25; 83:14.
سَنَسِمُهُۥ عَلَى ٱلْخُرْطُومِ
“在鼻子上烙印” 是比喻使他丢脸。
"Branding on the snout" is a metaphor for disgracing a person.
Commentary:
As, disbelievers, out of pride and a false sense of power reject the Divine Message, God will disgrace and humiliate them. "Branding on the snout" is a metaphor for disgracing a person.
1460
“在鼻子上烙印” 是比喻使他丢脸。
4317
Commentary:
As, disbelievers, out of pride and a false sense of power reject the Divine Message, God will disgrace and humiliate them. "Branding on the snout" is a metaphor for disgracing a person.
3096
"Branding on the snout" is a metaphor for disgracing a person.
إِنَّا بَلَوْنَٰهُمْ كَمَا بَلَوْنَآ أَصْحَٰبَ ٱلْجَنَّةِ إِذْ أَقْسَمُوا۟ لَيَصْرِمُنَّهَا مُصْبِحِينَ
卑鄙、贪婪而自负的不信者在这里被比作果园主人, 他吞没了园内所有的果实, 不愿与出劳力种植园子的人分享, 并骗取他们的正当权利。
اس جگہ اَصْحَابُ الْجَنَّۃِ یعنی باغ والوں سے مراد محمد رسول اللہ صلی اللہ علیہ وسلم اور ان کے مکہ والے رشتہ دار ہیں جن کے لئے خداتعالیٰ نے قرآن مجید کی جنت اتاری تھی لیکن انہوں نے بجائے اس جنت سے فائدہ اٹھانے کے لوگوں کو اس جنت سے محروم کرنے کی کوشش کرنی شروع کر دی اور آپس میں یہ معاہدہ کیا کہ ایسے وقت میں اس جنّت میں چلو جب کوئی اور آنے والا نہ ہو۔ یہی مکہ والے کرتے تھے یعنی جو شخص آپ کی باتیں سننے آتا تھا اس کے کانوں میں روئی ڈال دیتے تھے۔ یا جب آپ باتیں کرتے تھے تو اس میں شور مچا دیتے تھے تاکہ کوئی سنے نہیں اور ان سے فائدہ نہ اٹھائے جیسا کہ اللہ تعالیٰ فرماتا ہ
Here the base, greedy and conceited disbelievers have been compared to the owner of a garden who would devour all its fruit and would not share it with those who had also put in their labour in developing it and would defraud them of their just rights in it.
Commentary:
Here the base, greedy and conceited disbelievers have been compared to the owner of a garden who would devour all its fruit and would not allow any share to those who had also put in their labour in developing the gardens and would defraud them of their just rights.
1461
卑鄙、贪婪而自负的不信者在这里被比作果园主人, 他吞没了园内所有的果实, 不愿与出劳力种植园子的人分享, 并骗取他们的正当权利。
1
اس جگہ اَصْحَابُ الْجَنَّۃِ یعنی باغ والوں سے مراد محمد رسول اللہ صلی اللہ علیہ وسلم اور ان کے مکہ والے رشتہ دار ہیں جن کے لئے خداتعالیٰ نے قرآن مجید کی جنت اتاری تھی لیکن انہوں نے بجائے اس جنت سے فائدہ اٹھانے کے لوگوں کو اس جنت سے محروم کرنے کی کوشش کرنی شروع کر دی اور آپس میں یہ معاہدہ کیا کہ ایسے وقت میں اس جنّت میں چلو جب کوئی اور آنے والا نہ ہو۔ یہی مکہ والے کرتے تھے یعنی جو شخص آپ کی باتیں سننے آتا تھا اس کے کانوں میں روئی ڈال دیتے تھے۔ یا جب آپ باتیں کرتے تھے تو اس میں شور مچا دیتے تھے تاکہ کوئی سنے نہیں اور ان سے فائدہ نہ اٹھائے جیسا کہ اللہ تعالیٰ فرماتا ہ
4318
Commentary:
Here the base, greedy and conceited disbelievers have been compared to the owner of a garden who would devour all its fruit and would not allow any share to those who had also put in their labour in developing the gardens and would defraud them of their just rights.
3097
Here the base, greedy and conceited disbelievers have been compared to the owner of a garden who would devour all its fruit and would not share it with those who had also put in their labour in developing it and would defraud them of their just rights in it.
وَلَا يَسْتَثْنُونَ
“果园” 的主人贪婪地吞没别人的劳动果实自肥, 排斥后者一起分享。他们十分肯定他们的劳动成果和收获不会碰到意外, 所以对安拉视若无睹, 不寻求真主的保护而说 “如果安拉愿意。”
The owners of the "garden" greedily devoured the fruit of the labour of others and fed fat on it, excluding the latter from sharing it with them. They were so sure of the successful outcome of their labours and so certain of gathering in their harvest without any mishap that they consigned God to complete oblivion, failing to Seek Divine protection by uttering the words, 'If God please.'
Important Words:
یستثنون (made no exception) is derived from ثنی . They say استثناہ i.e. he excluded it or excepted it. الاستثناء in the case of an oath means, saying انشاء اللّٰه i.e. if God please (Lane).
Commentary:
The owners of the "garden" greedily devoured the fruit of the labour of others and fed fat on it, excluding the latter from sharing it with them. Or, the verse may mean that they spent no part of their wealth for the benefit of their poor brethren. Or, it may signify that they were so sure of the successful outcome of their labours and were so certain of gathering in their harvest without any mishap that they completely forgot God, omitting to seek Divine protection by uttering the words "If God please."
1462
“果园” 的主人贪婪地吞没别人的劳动果实自肥, 排斥后者一起分享。他们十分肯定他们的劳动成果和收获不会碰到意外, 所以对安拉视若无睹, 不寻求真主的保护而说 “如果安拉愿意。”
4319
Important Words:
یستثنون (made no exception) is derived from ثنی . They say استثناہ i.e. he excluded it or excepted it. الاستثناء in the case of an oath means, saying انشاء اللّٰه i.e. if God please (Lane).
Commentary:
The owners of the "garden" greedily devoured the fruit of the labour of others and fed fat on it, excluding the latter from sharing it with them. Or, the verse may mean that they spent no part of their wealth for the benefit of their poor brethren. Or, it may signify that they were so sure of the successful outcome of their labours and were so certain of gathering in their harvest without any mishap that they completely forgot God, omitting to seek Divine protection by uttering the words "If God please."
3098
The owners of the "garden" greedily devoured the fruit of the labour of others and fed fat on it, excluding the latter from sharing it with them. They were so sure of the successful outcome of their labours and so certain of gathering in their harvest without any mishap that they consigned God to complete oblivion, failing to Seek Divine protection by uttering the words, 'If God please.'
فَطَافَ عَلَيْهَا طَآئِفٌ مِّن رَّبِّكَ وَهُمْ نَآئِمُونَ
3:118; 18:43.
3:118; 18:43.
a
3:118; 18:43.
a
3:118; 18:43.
4320
Commentary:
The verse means that Divine punishment overtook the "garden" in a sudden and swift sweep.
a
3:118; 18:43.
فَأَصْبَحَتْ كَٱلصَّرِيمِ
یعنی ان کفار کا انجام اس باغ کی تمثیل کے مطابق ہوگا اور اپنے اعمال کے نتیجہ سے یہ محروم رہیں گے۔
Important Words:
الصریم (cut down) is derived from صرم. They say صرمه i.e. he cut it, cut it through or severed it; or he ceased to associate with him. صریم means, cut off, cut through or severed; black land that does not grow anything; night; the dark night or a portion thereof. The words أصبحت کالصریم mean, it became burnt up and black like the night (Lane).
2
یعنی ان کفار کا انجام اس باغ کی تمثیل کے مطابق ہوگا اور اپنے اعمال کے نتیجہ سے یہ محروم رہیں گے۔
4321
Important Words:
الصریم (cut down) is derived from صرم. They say صرمه i.e. he cut it, cut it through or severed it; or he ceased to associate with him. صریم means, cut off, cut through or severed; black land that does not grow anything; night; the dark night or a portion thereof. The words أصبحت کالصریم mean, it became burnt up and black like the night (Lane).
فَتَنَادَوْا۟ مُصْبِحِينَ
أَنِ ٱغْدُوا۟ عَلَىٰ حَرْثِكُمْ إِن كُنتُمْ صَٰرِمِينَ
فَٱنطَلَقُوا۟ وَهُمْ يَتَخَٰفَتُونَ
أَن لَّا يَدْخُلَنَّهَا ٱلْيَوْمَ عَلَيْكُم مِّسْكِينٌ
这个譬喻中的富有的 “果园” 主人被比作那些自私、残忍而贪婪的人, 他们除了剥削别人的劳动外还非常吝啬, 不愿把他们的不义之财来满足穷苦的人们的需要。
The rich owners of the "garden" in the parable are compared to those selfish, cruel and greedy persons who, besides exploiting the labour of others, are so stingy that they would not spend any part of their ill-gotten gains to meet the needs of the needy and the poor.
Commentary:
The rich owners of the "garden" in the parable are compared to those selfish, cruel and greedy persons who, besides exploiting the labour of others, are so stingy that they do not spend any part of their ill-gotten gains for the needy and the poor.
1463
这个譬喻中的富有的 “果园” 主人被比作那些自私、残忍而贪婪的人, 他们除了剥削别人的劳动外还非常吝啬, 不愿把他们的不义之财来满足穷苦的人们的需要。
4322
Commentary:
The rich owners of the "garden" in the parable are compared to those selfish, cruel and greedy persons who, besides exploiting the labour of others, are so stingy that they do not spend any part of their ill-gotten gains for the needy and the poor.
3099
The rich owners of the "garden" in the parable are compared to those selfish, cruel and greedy persons who, besides exploiting the labour of others, are so stingy that they would not spend any part of their ill-gotten gains to meet the needs of the needy and the poor.
وَغَدَوْا۟ عَلَىٰ حَرْدٍ قَٰدِرِينَ
剥削他人的劳动的人们是一个孤立的阶级。他们谋图剥夺后者用血汗挣来的钱财。他们金迷纸醉, 而他们可怜的兄弟就在他们的眼前贫穷潦倒。
یعنی انہوں نے اس حال میں صبح کی کہ وہ اپنا مال اپنے لئے روکے رکھنے اور اس میں کسی کو شریک نہ بنانے کا فیصلہ کر چکے تھے۔
The exploiters of the labour of others are a class by themselves. They seek and scheme to debar the latter from the benefits of what they earn by the sweat of their brow. They revel in wealth, while their poor brethren grovel in dirt and squalor before their very eyes.
Important Words:
حرد (hardun) infinitive noun from حرد (harada) which means, (1) he tended, repaired, or betook himself; (2) he sought, pursued or desired: (3) he prevented, hindered, prohibited, debarred; (4) he separated himself from others or he forsook his people (Lane).
Commentary:
The exploiters of the labour of others are a class by themselves. They seek and scheme to debar the latter from the benefits of what they earn by the sweat of their brow. They revel in wealth, while the poor grovel in dirt and squalor before their very eyes.
1464
剥削他人的劳动的人们是一个孤立的阶级。他们谋图剥夺后者用血汗挣来的钱财。他们金迷纸醉, 而他们可怜的兄弟就在他们的眼前贫穷潦倒。
1
یعنی انہوں نے اس حال میں صبح کی کہ وہ اپنا مال اپنے لئے روکے رکھنے اور اس میں کسی کو شریک نہ بنانے کا فیصلہ کر چکے تھے۔
4323
Important Words:
حرد (hardun) infinitive noun from حرد (harada) which means, (1) he tended, repaired, or betook himself; (2) he sought, pursued or desired: (3) he prevented, hindered, prohibited, debarred; (4) he separated himself from others or he forsook his people (Lane).
Commentary:
The exploiters of the labour of others are a class by themselves. They seek and scheme to debar the latter from the benefits of what they earn by the sweat of their brow. They revel in wealth, while the poor grovel in dirt and squalor before their very eyes.
3100
The exploiters of the labour of others are a class by themselves. They seek and scheme to debar the latter from the benefits of what they earn by the sweat of their brow. They revel in wealth, while their poor brethren grovel in dirt and squalor before their very eyes.
فَلَمَّا رَأَوْهَا قَالُوٓا۟ إِنَّا لَضَآلُّونَ
بَلْ نَحْنُ مَحْرُومُونَ
Commentary:
Sooner or later nemesis overtakes these exploiters and their contrivances to deprive others of the fruit of their labour fail altogether in their purpose.
4324
Commentary:
Sooner or later nemesis overtakes these exploiters and their contrivances to deprive others of the fruit of their labour fail altogether in their purpose.
قَالَ أَوْسَطُهُمْ أَلَمْ أَقُل لَّكُمْ لَوْلَا تُسَبِّحُونَ
قَالُوا۟ سُبْحَٰنَ رَبِّنَآ إِنَّا كُنَّا ظَٰلِمِينَ
فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَلَٰوَمُونَ
قَالُوا۟ يَٰوَيْلَنَآ إِنَّا كُنَّا طَٰغِينَ
عَسَىٰ رَبُّنَآ أَن يُبْدِلَنَا خَيْرًا مِّنْهَآ إِنَّآ إِلَىٰ رَبِّنَا رَٰغِبُونَ
یعنی انجام دیکھ کر مکہ کے کچھ لوگ تائب ہو جائیں گے۔ چنانچہ ایسا ہی ہوا اور ان کو انعام بھی ملے۔
Commentary:
The parable of the owners of the "garden" may apply also to the leaders of the Quraish who had made life very miserable for the poor Muslims. They were sternly warned that all their designs against Islam would come to nought and all their efforts would prove abortive and they would be deprived of all their gardens and "fruit." But those who turn to God with true repentance would be rewarded many times more than what they will lose.
2
یعنی انجام دیکھ کر مکہ کے کچھ لوگ تائب ہو جائیں گے۔ چنانچہ ایسا ہی ہوا اور ان کو انعام بھی ملے۔
4325
Commentary:
The parable of the owners of the "garden" may apply also to the leaders of the Quraish who had made life very miserable for the poor Muslims. They were sternly warned that all their designs against Islam would come to nought and all their efforts would prove abortive and they would be deprived of all their gardens and "fruit." But those who turn to God with true repentance would be rewarded many times more than what they will lose.
كَذَٰلِكَ ٱلْعَذَابُ ۖ وَلَعَذَابُ ٱلْءَاخِرَةِ أَكْبَرُ ۚ لَوْ كَانُوا۟ يَعْلَمُونَ
13:35; 39:27.
Commentary:
The verse speaks of two kinds of punishment. The punishment referred to in the preceding several verses in the words "such is the punishment" is the chastisement which overtook the opponents of Islam in this life. Those of them who repented were received in God’s grace and were blessed with worldly gifts many times more than what they had lost. But those who persisted in their opposition to Truth and died in disbelief, will have a great punishment in the Hereafter.
a
13:35; 39:27.
1465
剥削者迟早会遭到公正的惩罚, 他们想要掠取他人劳动果实的邪恶目的迟早要完全失败。
a
13:35; 39:27.
4326
Commentary:
The verse speaks of two kinds of punishment. The punishment referred to in the preceding several verses in the words "such is the punishment" is the chastisement which overtook the opponents of Islam in this life. Those of them who repented were received in God’s grace and were blessed with worldly gifts many times more than what they had lost. But those who persisted in their opposition to Truth and died in disbelief, will have a great punishment in the Hereafter.
a
13:35; 39:27.
3101
Sooner or later nemesis overtakes the exploiters and their contrivances to deprive others of the fruit of their labour fail altogether in their evil purpose.