Ruku 502 ع
Section 502 of 556 • 36 Verses
المعارج
Al-Ma'arij
The Ascending Stairways • makkah • 44 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
سَأَلَ سَآئِلٌۢ بِعَذَابٍ وَاقِعٍ
52:8; 56:2.
52:8; 56:2.
"The inquirer" in the verse is taken by some Commentators to refer to Nadr bin Al-Harith, or Abu Jahl. But it need not refer to any particular person. It may refer to all disbelievers because all of them repeatedly challenged the Holy Prophet to bring down upon them the threatened punishment (8:33; 21:39; 27:72; 32:29; 34:30; 36:49; 67:26).
52:8; 56:2.
Commentary:
"The inquirer" in the verse is taken by some commentators to refer to Nadr bin Al-Harith, or Abu Jahl. But it need not refer to any particular person. The disbelievers had repeatedly challenged the Holy Prophet to bring down upon them the threatened punishment (10:49; 21:39; 27:72; 32:29; 34:30; 36:49; 67:26). The demand was made in doubt and mockery. They had gone so far as to challenge the Prophet with the words, "O Allah, if this be indeed the truth from Thee, then rain down upon us stones from heaven or bring down upon us a grievous punishment" (8:33). The word "inquirer" may refer to all such questioners.
b
52:8; 56:2.
b
52:8; 56:2.
4367
Commentary:
"The inquirer" in the verse is taken by some commentators to refer to Nadr bin Al-Harith, or Abu Jahl. But it need not refer to any particular person. The disbelievers had repeatedly challenged the Holy Prophet to bring down upon them the threatened punishment (10:49; 21:39; 27:72; 32:29; 34:30; 36:49; 67:26). The demand was made in doubt and mockery. They had gone so far as to challenge the Prophet with the words, "O Allah, if this be indeed the truth from Thee, then rain down upon us stones from heaven or bring down upon us a grievous punishment" (8:33). The word "inquirer" may refer to all such questioners.
b
52:8; 56:2.
3119
"The inquirer" in the verse is taken by some Commentators to refer to Nadr bin Al-Harith, or Abu Jahl. But it need not refer to any particular person. It may refer to all disbelievers because all of them repeatedly challenged the Holy Prophet to bring down upon them the threatened punishment (8:33; 21:39; 27:72; 32:29; 34:30; 36:49; 67:26).
لِّلْكَٰفِرِينَ لَيْسَ لَهُۥ دَافِعٌ
52:9; 56:3.
52:9; 56:3.
52:9; 56:3.
c
52:9; 56:3.
c
52:9; 56:3.
c
52:9; 56:3.
مِّنَ ٱللَّهِ ذِى ٱلْمَعَارِجِ
安拉恩赐给为其献身者非常崇高的地位。
یعنی درجہ بدرجہ ترقی دینے والے خدا کی طرف سے۔
God grants to His votaries very exalted ranks.
Commentary:
The verse may mean that instead of demanding punishment the disbelievers should have accepted the Message of Islam and thus should have won the pleasure of God. Or it may mean that while the punishment that will overtake disbelievers will be highly destructive, the ascent of the believers to heights of spiritual perfection will also be without end. Or the verse may signify that as the attributes of God are manifested in stages, the punishment of disbelievers will also come in stages. The verse may also signify that the day when disbelievers will receive the most humiliating punishment in the form of the Fall of Mecca will be the most auspicious day in the Holy Prophet’s life—the day of his معراج (Ascension), when he will be at the height of his power.
1482
安拉恩赐给为其献身者非常崇高的地位。
1
یعنی درجہ بدرجہ ترقی دینے والے خدا کی طرف سے۔
4368
Commentary:
The verse may mean that instead of demanding punishment the disbelievers should have accepted the Message of Islam and thus should have won the pleasure of God. Or it may mean that while the punishment that will overtake disbelievers will be highly destructive, the ascent of the believers to heights of spiritual perfection will also be without end. Or the verse may signify that as the attributes of God are manifested in stages, the punishment of disbelievers will also come in stages. The verse may also signify that the day when disbelievers will receive the most humiliating punishment in the form of the Fall of Mecca will be the most auspicious day in the Holy Prophet’s life—the day of his معراج (Ascension), when he will be at the height of his power.
3119A
God grants to His votaries very exalted ranks.
تَعْرُجُ ٱلْمَلَٰٓئِكَةُ وَٱلرُّوحُ إِلَيْهِ فِى يَوْمٍ كَانَ مِقْدَارُهُۥ خَمْسِينَ أَلْفَ سَنَةٍ
即吉布利尔--------传达安拉言语的天使。
بعض حساب دان جنہوں نے حساب کے ذریعہ سے دنیا کی عمر کا اندازہ لگایا ہے۔ انہوں نے قریباً پچاس ہزار سال ہی دنیا کی ساری عمر قرار دی ہے پس اگر ان کا قیاس صحیح ہے تو اس کے معنے یہ ہیں کہ اس آیت میں دنیا کی ساری عمر کی طرف اشارہ ہے۔ صلحاء اور اولیاء نے حضرت آدمؑ سے لے کر رسول کریم صلی اللہ علیہ وسلم کے زمانہ تک پانچ ہزار سال کی عمر قرار دی ہے مگر اندازے الگ الگ حساب سے ہوتے ہیں۔ پس یہ اختلاف کوئی نہیں۔ آدم کی نسل سے سلسلہ انبیاء کی عمر ممکن ہے سات ہزار سال ہو اور طبقات الارض کے اندازے کے لحاظ سے دنیا کی عمر پچاس ہزار سال ہو پس یہ کوئی اختلاف نہیں۔
Ar-Ruh meaning human soul, the verse may signify that the development and progress of the human soul will know no end. Or, the verse may mean that Divine plans and programmes take thousands of years to mature. Or, the reference may be to a specific cycle of fifty thousand years in which some particular great change is decreed to take place, because Divine prophecies have their fixed periods, epochs and cycles in which they are fulfilled.
Important Words:
الروح (Spirit) means, the human soul; spirit; the vital principle; inspiration; revelation; Word of God; the Quran; angel Gabriel; joy; happiness; mercy of God, etc. (Lane & Aqrab).
Commentary:
الروح meaning human soul, the word may signify that development and progress of the human soul will know no end. Or the verse may mean that Divine plans and programmes take thousands of years to mature. Or, the words "fifty thousand years" may have reference to the age of the world as estimated by some geologists from a study of the layers of earth. Or the reference may be to a specific cycle of fifty thousand years in which a great change was decreed to take place, because Divine prophecies have their fixed periods, epochs and cycles in which they are fulfilled.
1483
即吉布利尔--------传达安拉言语的天使。
2
بعض حساب دان جنہوں نے حساب کے ذریعہ سے دنیا کی عمر کا اندازہ لگایا ہے۔ انہوں نے قریباً پچاس ہزار سال ہی دنیا کی ساری عمر قرار دی ہے پس اگر ان کا قیاس صحیح ہے تو اس کے معنے یہ ہیں کہ اس آیت میں دنیا کی ساری عمر کی طرف اشارہ ہے۔ صلحاء اور اولیاء نے حضرت آدمؑ سے لے کر رسول کریم صلی اللہ علیہ وسلم کے زمانہ تک پانچ ہزار سال کی عمر قرار دی ہے مگر اندازے الگ الگ حساب سے ہوتے ہیں۔ پس یہ اختلاف کوئی نہیں۔ آدم کی نسل سے سلسلہ انبیاء کی عمر ممکن ہے سات ہزار سال ہو اور طبقات الارض کے اندازے کے لحاظ سے دنیا کی عمر پچاس ہزار سال ہو پس یہ کوئی اختلاف نہیں۔
4369
Important Words:
الروح (Spirit) means, the human soul; spirit; the vital principle; inspiration; revelation; Word of God; the Quran; angel Gabriel; joy; happiness; mercy of God, etc. (Lane & Aqrab).
Commentary:
الروح meaning human soul, the word may signify that development and progress of the human soul will know no end. Or the verse may mean that Divine plans and programmes take thousands of years to mature. Or, the words "fifty thousand years" may have reference to the age of the world as estimated by some geologists from a study of the layers of earth. Or the reference may be to a specific cycle of fifty thousand years in which a great change was decreed to take place, because Divine prophecies have their fixed periods, epochs and cycles in which they are fulfilled.
3120
Ar-Ruh meaning human soul, the verse may signify that the development and progress of the human soul will know no end. Or, the verse may mean that Divine plans and programmes take thousands of years to mature. Or, the reference may be to a specific cycle of fifty thousand years in which some particular great change is decreed to take place, because Divine prophecies have their fixed periods, epochs and cycles in which they are fulfilled.
فَٱصْبِرْ صَبْرًا جَمِيلًا
15:86.
15:86.
15:86.
Commentary:
Divine prophecies sometimes take thousands of years for their fulfilment. The Holy Prophetsa is enjoined to bear with patience the mockery and jibes of disbelievers because the hour of their punishment is delayed in order that they may have time to take heed, repent or make amends.
d
15:86.
a
15:86.
4370
Commentary:
Divine prophecies sometimes take thousands of years for their fulfilment. The Holy Prophetsa is enjoined to bear with patience the mockery and jibes of disbelievers because the hour of their punishment is delayed in order that they may have time to take heed, repent or make amends.
d
15:86.
إِنَّهُمْ يَرَوْنَهُۥ بَعِيدًا
وَنَرَىٰهُ قَرِيبًا
17:52; 78:41.
b
17:52; 78:41.
يَوْمَ تَكُونُ ٱلسَّمَآءُ كَٱلْمُهْلِ
وَتَكُونُ ٱلْجِبَالُ كَٱلْعِهْنِ
یعنی ایسی ایجادیں نکل آئیں گی جیسے ایٹم بم اور ہائیڈروجن بم کہ جن کے گرنے سے پہاڑوں جیسی مضبوط چیز بھی روئی کے گالوں کی طرح اڑ جائے گی۔
e
20:106; 70:10; 101:6.
1484
在这原子弹和氢弹时代, “山岳将像绒毛的火花” 是很可能发生的事。这些经节也可能是麦加坠落的比喻。
1
یعنی ایسی ایجادیں نکل آئیں گی جیسے ایٹم بم اور ہائیڈروجن بم کہ جن کے گرنے سے پہاڑوں جیسی مضبوط چیز بھی روئی کے گالوں کی طرح اڑ جائے گی۔
c
20:106; 70:10; 101:6.
4371
Commentary:
In this age of atom and hydrogen bombs, the flying of mountains like flakes of wool, is not an impossible occurrence.
These verses may also have metaphorical reference to the Fall of Mecca.
a
20:106; 70:10; 101:6.
3121
In this age of atom and hydrogen bombs the flying of mountains like flakes of wool is quite a possible occurrence.
وَلَا يَسْـَٔلُ حَمِيمٌ حَمِيمًا
44:42; 69:36.
44:42; 69:36.
44:42; 69:36; 37:35.
f
44:42; 69:36.
d
44:42; 69:36; 37:35.
b
44:42; 69:36.
يُبَصَّرُونَهُمْ ۚ يَوَدُّ ٱلْمُجْرِمُ لَوْ يَفْتَدِى مِنْ عَذَابِ يَوْمِئِذٍۭ بِبَنِيهِ
5:37; 13:19; 39:48.
5:37; 13:19; 39:48.
5:37; 13:19; 39:48.
Commentary:
What an awe-inspiring picture of the Day of Judgement is given in these verses! Face to face with a calamity man is prepared to part with everything, even to sacrifice his dearest and nearest ones if only by doing so he can save his own skin.
a
5:37; 13:19; 39:48.
e
5:37; 13:19; 39:48.
4372
Commentary:
What an awe-inspiring picture of the Day of Judgement is given in these verses! Face to face with a calamity man is prepared to part with everything, even to sacrifice his dearest and nearest ones if only by doing so he can save his own skin.
c
5:37; 13:19; 39:48.
وَصَٰحِبَتِهِۦ وَأَخِيهِ
31:34; 80:37.
31:34; 80:37.
31:34; 80:37.
b
31:34; 80:37.
a
31:34; 80:37.
d
31:34; 80:37.
وَفَصِيلَتِهِ ٱلَّتِى تُـْٔوِيهِ
وَمَن فِى ٱلْأَرْضِ جَمِيعًا ثُمَّ يُنجِيهِ
在这几节经文中, 把最后审判日描绘得多么令人畏惧啊!人面临灾难, 只要能保自己一命, 他就会什么都抛却, 哪怕牺牲他最亲近的一切。
What an awe-inspiring picture of the Day of Judgment is given in these verses! Face to face with a calamity man is prepared to part with everything, even to sacrifice his dearest and nearest ones, if only by doing so he can save his own skin.
1485
在这几节经文中, 把最后审判日描绘得多么令人畏惧啊!人面临灾难, 只要能保自己一命, 他就会什么都抛却, 哪怕牺牲他最亲近的一切。
3122
What an awe-inspiring picture of the Day of Judgment is given in these verses! Face to face with a calamity man is prepared to part with everything, even to sacrifice his dearest and nearest ones, if only by doing so he can save his own skin.
كَلَّآ ۖ إِنَّهَا لَظَىٰ
نَزَّاعَةً لِّلشَّوَىٰ
74:30.
74:30.
74:30.
Important Words:
الشویٰ (extremities) is derived from شوی. (shawa). They say شوی اللحم i.e. he roasted meat. شوی means, the arms or hands and the legs or feet, or the fore and hind legs and the extremities collectively; (2) the head of a human being or the bone above the brain. It is also the plural of شواة, which means, the skin of the head in which grow the hair (Lane & Aqrab).
c
74:30.
b
74:30.
4373
Important Words:
الشویٰ (extremities) is derived from شوی. (shawa). They say شوی اللحم i.e. he roasted meat. شوی means, the arms or hands and the legs or feet, or the fore and hind legs and the extremities collectively; (2) the head of a human being or the bone above the brain. It is also the plural of شواة, which means, the skin of the head in which grow the hair (Lane & Aqrab).
e
74:30.
تَدْعُوا۟ مَنْ أَدْبَرَ وَتَوَلَّىٰ
وَجَمَعَ فَأَوْعَىٰٓ
9:34; 53:35; 104:3.
9:34; 53:35; 104:3.
d
9:34; 53:35; 104:3.
c
9:34; 53:35; 104:3.
4374
Commentary:
The hoarding of wealth, and not spending it in the service or promotion of good causes is very strongly condemned in these verses.
f
9:34; 53:35; 104:3.
۞ إِنَّ ٱلْإِنسَٰنَ خُلِقَ هَلُوعًا
人是生来就急躁、吝啬的。 خُلِقَ (Khuliqa) 的意义见 21:38; 30:55。
Man, by nature, is impatient and miserly. For this meaning of Khuliqa see 21:38; 30:55.
Important Words:
ھلوعًا (impatient & miserly) is derived from ھلع which means, he was or became agitated, restless, seized with abject discouragement; he became hungry. ھلوع means, one who becomes restless and easily agitated and discouraged when in difficulty; one who is greedy about wealth and miserly in spending it; one who is much grieved and loses patience when in trouble (Aqrab).
Commentary:
The words, "man is born impatient and miserly," mean that man by nature is impatient and miserly. For this meaning of خلقsee 21:38 & 30:55.
1486
人是生来就急躁、吝啬的。 خُلِقَ (Khuliqa) 的意义见 21:38; 30:55。
4375
Important Words:
ھلوعًا (impatient & miserly) is derived from ھلع which means, he was or became agitated, restless, seized with abject discouragement; he became hungry. ھلوع means, one who becomes restless and easily agitated and discouraged when in difficulty; one who is greedy about wealth and miserly in spending it; one who is much grieved and loses patience when in trouble (Aqrab).
Commentary:
The words, "man is born impatient and miserly," mean that man by nature is impatient and miserly. For this meaning of خلقsee 21:38 & 30:55.
3123
Man, by nature, is impatient and miserly. For this meaning of Khuliqa see 21:38; 30:55.
إِذَا مَسَّهُ ٱلشَّرُّ جَزُوعًا
11:10.
11:10.
33:20.
e
11:10.
a
33:20.
a
11:10.
وَإِذَا مَسَّهُ ٱلْخَيْرُ مَنُوعًا
إِلَّا ٱلْمُصَلِّينَ
ٱلَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ دَآئِمُونَ
23:10.
23:10.
f
23:10.
b
6:93; 23:10.
4376
Commentary:
Prayer is the best form of worship; it is an obligation which man owes to God, as the "giving of wealth to the poor" is his obligation to his fellow man. These two together constitute the quintessence of all religious teaching.
b
23:10.
وَٱلَّذِينَ فِىٓ أَمْوَٰلِهِمْ حَقٌّ مَّعْلُومٌ
51:20.
Commentary:
This verse shows that all things in the universe being the common property of all mankind, there can be no absolute ownership of anything vesting in any individual, with the poor having a rightful share in the wealth of the rich.
g
51:20.
1487
宇宙万物是全人类共同的财产, 没有授予任何个人以任何绝对的所有权; 贫困的人和富有的人同样有权分得一份财富。
c
51:20.
4376A
Commentary:
This verse shows that all things in the universe being the common property of all mankind, there can be no absolute ownership of anything vesting in any individual, with the poor having a rightful share in the wealth of the rich.
c
51:20.
3124
All things in the universe being the common property of the whole of mankind, there can be no absolute ownership of anything vesting in any individual; the poor have a share in the wealth of the rich as of right.
لِّلسَّآئِلِ وَٱلْمَحْرُومِ
مَحْرُوْم (Mahrum--------不求乞者) 这字的意思是: 那些由于有某种残疾的人或出于自尊感的人不请求施舍。这也包括动物在内。
جیسے جانور وغیرہ یا باوضع غریب۔
The word Mahrum means, those who, because of some physical infirmity or from a sense of dignity, would not ask for alms. It includes animals also.
Important Words:
المحروم may signify those persons who from a sense of dignity or from some infirmity would not ask for alms. The word includes animals also in its signification.
1488
مَحْرُوْم (Mahrum--------不求乞者) 这字的意思是: 那些由于有某种残疾的人或出于自尊感的人不请求施舍。这也包括动物在内。
1
جیسے جانور وغیرہ یا باوضع غریب۔
4377
Important Words:
المحروم may signify those persons who from a sense of dignity or from some infirmity would not ask for alms. The word includes animals also in its signification.
3125
The word Mahrum means, those who, because of some physical infirmity or from a sense of dignity, would not ask for alms. It includes animals also.
وَٱلَّذِينَ يُصَدِّقُونَ بِيَوْمِ ٱلدِّينِ
对后世没有真正的和充满活力的信仰, 就不可能有真正的责任感。这个信仰是伊斯兰教信仰安拉的存在之后的第二大信仰。
There could be no real sense of responsibility without a true and living belief in the Hereafter. This belief is the second cardinal belief of Islam, next to belief in the existence of God.
37:53-54.
Commentary:
There can be no real sense of responsibility without a true and living belief in the Hereafter when man shall have to render account of his actions to his Lord and Creator. Belief in the Hereafter is the second cardinal belief of Islam, next to belief in the existence of God.
1489
对后世没有真正的和充满活力的信仰, 就不可能有真正的责任感。这个信仰是伊斯兰教信仰安拉的存在之后的第二大信仰。
d
37:53-54.
4378
Commentary:
There can be no real sense of responsibility without a true and living belief in the Hereafter when man shall have to render account of his actions to his Lord and Creator. Belief in the Hereafter is the second cardinal belief of Islam, next to belief in the existence of God.
3125A
There could be no real sense of responsibility without a true and living belief in the Hereafter. This belief is the second cardinal belief of Islam, next to belief in the existence of God.
وَٱلَّذِينَ هُم مِّنْ عَذَابِ رَبِّهِم مُّشْفِقُونَ
إِنَّ عَذَابَ رَبِّهِمْ غَيْرُ مَأْمُونٍ
وَٱلَّذِينَ هُمْ لِفُرُوجِهِمْ حَٰفِظُونَ
23:7.
23:7.
23:6.
a
23:7.
a
23:6.
d
23:7.
إِلَّا عَلَىٰٓ أَزْوَٰجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَٰنُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ
23:7.
23:7.
b
23:7.
b
23:7.
4379
Commentary:
For a detailed explanation of this verse see 23:7 and 24:34.
e
23:7.
فَمَنِ ٱبْتَغَىٰ وَرَآءَ ذَٰلِكَ فَأُو۟لَٰٓئِكَ هُمُ ٱلْعَادُونَ
23:8.
23:8.
23:8.
c
23:8.
c
23:8.
a
23:8.
وَٱلَّذِينَ هُمْ لِأَمَٰنَٰتِهِمْ وَعَهْدِهِمْ رَٰعُونَ
23:9.
23:9.
23:9.
d
23:9.
d
23:9.
b
23:9.
وَٱلَّذِينَ هُم بِشَهَٰدَٰتِهِمْ قَآئِمُونَ
وَٱلَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ يُحَافِظُونَ
أُو۟لَٰٓئِكَ فِى جَنَّٰتٍ مُّكْرَمُونَ
18:108; 23:12.
18:108; 23:12.
18:108; 23:12.
Commentary:
These verses (vv. 24-33) mention those seven special marks of a true believer the possession of which leaves nothing to be desired and renders him fully deserving of the highest reward—the love and pleasure of God—which in the Quran is termed as الفردوس (23:12) or الجنة (the Garden). See also 23:12.
e
18:108; 23:12.
e
18:108; 23:12.
4380
Commentary:
These verses (vv. 24-33) mention those seven special marks of a true believer the possession of which leaves nothing to be desired and renders him fully deserving of the highest reward—the love and pleasure of God—which in the Quran is termed as الفردوس (23:12) or الجنة (the Garden). See also 23:12.
c
18:108; 23:12.