Ruku 512 ع
Section 512 of 556 • 31 Verses
القيامة
Al-Qiyamah
The Resurrection • makkah • 40 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
See 1:1.
a
1:1.
1533
见 1:1。
a
See 1:1.
a
1:1.
3175
See 1:1.
لَآ أُقْسِمُ بِيَوْمِ ٱلْقِيَٰمَةِ
La here may signify, 'It is not like what they think.' Sometimes it is used as an answer to some objection or in repudiation of what is said before (Lane).
Commentary:
For the nature, significance and philosophy of Quranic oaths see detailed notes on 91:2 and 37:2. One object of oaths, however, is to lay emphasis on the importance of the subject about which an oath is taken.
لا (nay) is used in different senses. Here it may signify, "it is not like what they think." Sometimes, it is used as an answer to some objection or in repudiation of what is said before. In this and the next verse it is used to refute the disbelievers’ assertion made in v. 4, about the impossibility of the Resurrection and also to emphasize the importance of the oath.
القیامة (the Resurrection) signifying a great and calamitous occurrence, may refer to three events: (a) The death of a person is called القیامة الصغریٰ i.e. the small resurrection. It is to this resurrection that reference is made in the famous hadith, viz. من مات فقد قامت قیامته i.e. he who dies, his resurrection has indeed taken place. (b) The moral death of a whole people or nation. This is called القامة الوسطی i.e. the Middle Resurrection. (c) The Final Resurrection. The word قیامة (resurrection) has been used in the Quran in all these three senses.
4457
Commentary:
For the nature, significance and philosophy of Quranic oaths see detailed notes on 91:2 and 37:2. One object of oaths, however, is to lay emphasis on the importance of the subject about which an oath is taken.
لا (nay) is used in different senses. Here it may signify, "it is not like what they think." Sometimes, it is used as an answer to some objection or in repudiation of what is said before. In this and the next verse it is used to refute the disbelievers’ assertion made in v. 4, about the impossibility of the Resurrection and also to emphasize the importance of the oath.
القیامة (the Resurrection) signifying a great and calamitous occurrence, may refer to three events: (a) The death of a person is called القیامة الصغریٰ i.e. the small resurrection. It is to this resurrection that reference is made in the famous hadith, viz. من مات فقد قامت قیامته i.e. he who dies, his resurrection has indeed taken place. (b) The moral death of a whole people or nation. This is called القامة الوسطی i.e. the Middle Resurrection. (c) The Final Resurrection. The word قیامة (resurrection) has been used in the Quran in all these three senses.
3176
La here may signify, 'It is not like what they think.' Sometimes it is used as an answer to some objection or in repudiation of what is said before (Lane).
وَلَآ أُقْسِمُ بِٱلنَّفْسِ ٱللَّوَّامَةِ
«古兰经» 提到了人的心灵的三个发展阶段。第一阶段叫做控制不了的心灵 (الَنَّفْسُ الْاَمَّارَة, Annafsul-Ammarah), 这时人的兽性占优势。第二阶段是自责的心灵(الَنَّفْسُ اللَّوَّامَة, Annafsul-Lawwamah) 阶段, 这时人的觉醒的良心责备他所干的恶行, 抑制他的感情和欲望。在这一阶段人性占统治地位。这是他的道德复生的开端, 因此在这里作为最后复生的引证。如果人不负责任, 不对他后世的行为负责, 那么, 为什么要为作恶而受良心责备? 然后人的心灵的第三个也是最高发展阶段, 就是安宁的心灵 (اَلنَّفْسُ الْمُطْمَئِنَّة, Annafsul-Mutma’innah) 阶段。人的心灵到了这个阶段实际上就可以免于失败, 不再犹豫, 并和造物主和平相处。
The Qur’an has mentioned three stages of development of the human soul. The first stage is called Nafs-e-Ammarah (the uncontrollable spirit), when the animal in man is predominant. The second stage is that of Nafs-e-Lawwamah (the self-accusing spirit), when man’s awakened conscience upbraids him for doing bad deeds and restrains his passions and appetites. At this stage the human in man gets the upper hand. It is the beginning of his moral resurrection and therefore has been cited here in evidence of the Final Resurrection. If man has no responsibility, and if he is not to account for his actions in an afterlife, then why this pricking of conscience at the doing of an evil deed? The third and the highest stage of development of the human soul, however, is that of Nafs-e-Mutma’innah (the soul at rest). At this stage the human soul becomes practically immune to failure or faltering and is at peace with its Creator.
Commentary:
The Quran has mentioned three stages of development of the human soul. The first stage is called النفس الامارة i.e. the uncontrollable spirit or the spirit prone to evil, when the animal in man is predominant.
The second stage is that of النفس اللوامة i.e. the self-accusing spirit, when man begins to be conscious of evil, that is, when his awakened conscience upbraids him for doing bad deeds and restrains his passions and appetites. In moments of weakness of the flesh, in this stage, he may falter or fall, but will not perish, every failure bringing with it a fresh reproach and repentance. The human in man gets the upper hand in him. It is the beginning of his spiritual resurrection. النفس اللوامةhas been cited here in evidence of the Final Resurrection. If man has no responsibility, if he has not to account for his deeds in an afterlife, why this pricking of conscience at the doing of an evil deed?
The highest stage of development of the human soul, however, is that of النفس المطمئنة i.e. the spirit at rest. At this stage the human soul becomes practically immune to failure or faltering and is at peace with its Creator.
1534
«古兰经» 提到了人的心灵的三个发展阶段。第一阶段叫做控制不了的心灵 (الَنَّفْسُ الْاَمَّارَة, Annafsul-Ammarah), 这时人的兽性占优势。第二阶段是自责的心灵(الَنَّفْسُ اللَّوَّامَة, Annafsul-Lawwamah) 阶段, 这时人的觉醒的良心责备他所干的恶行, 抑制他的感情和欲望。在这一阶段人性占统治地位。这是他的道德复生的开端, 因此在这里作为最后复生的引证。如果人不负责任, 不对他后世的行为负责, 那么, 为什么要为作恶而受良心责备? 然后人的心灵的第三个也是最高发展阶段, 就是安宁的心灵 (اَلنَّفْسُ الْمُطْمَئِنَّة, Annafsul-Mutma’innah) 阶段。人的心灵到了这个阶段实际上就可以免于失败, 不再犹豫, 并和造物主和平相处。
4458
Commentary:
The Quran has mentioned three stages of development of the human soul. The first stage is called النفس الامارة i.e. the uncontrollable spirit or the spirit prone to evil, when the animal in man is predominant.
The second stage is that of النفس اللوامة i.e. the self-accusing spirit, when man begins to be conscious of evil, that is, when his awakened conscience upbraids him for doing bad deeds and restrains his passions and appetites. In moments of weakness of the flesh, in this stage, he may falter or fall, but will not perish, every failure bringing with it a fresh reproach and repentance. The human in man gets the upper hand in him. It is the beginning of his spiritual resurrection. النفس اللوامةhas been cited here in evidence of the Final Resurrection. If man has no responsibility, if he has not to account for his deeds in an afterlife, why this pricking of conscience at the doing of an evil deed?
The highest stage of development of the human soul, however, is that of النفس المطمئنة i.e. the spirit at rest. At this stage the human soul becomes practically immune to failure or faltering and is at peace with its Creator.
3177
The Qur’an has mentioned three stages of development of the human soul. The first stage is called Nafs-e-Ammarah (the uncontrollable spirit), when the animal in man is predominant. The second stage is that of Nafs-e-Lawwamah (the self-accusing spirit), when man’s awakened conscience upbraids him for doing bad deeds and restrains his passions and appetites. At this stage the human in man gets the upper hand. It is the beginning of his moral resurrection and therefore has been cited here in evidence of the Final Resurrection. If man has no responsibility, and if he is not to account for his actions in an afterlife, then why this pricking of conscience at the doing of an evil deed? The third and the highest stage of development of the human soul, however, is that of Nafs-e-Mutma’innah (the soul at rest). At this stage the human soul becomes practically immune to failure or faltering and is at peace with its Creator.
أَيَحْسَبُ ٱلْإِنسَٰنُ أَلَّن نَّجْمَعَ عِظَامَهُۥ
23:83; 37:54; 56:48; 79:11-13.
23:83; 37:54; 56:48; 79:11-13.
23:83; 37:54; 56:48; 79:12.
Commentary:
The objection of disbelievers, viz. when they are dead and reduced to bones and dust how would they be given a new life, is repeatedly mentioned and effectively answered in the Quran. See 17:50-52 and 36:78-80.
b
23:83; 37:54; 56:48; 79:11-13.
a
23:83; 37:54; 56:48; 79:12.
4459
Commentary:
The objection of disbelievers, viz. when they are dead and reduced to bones and dust how would they be given a new life, is repeatedly mentioned and effectively answered in the Quran. See 17:50-52 and 36:78-80.
b
23:83; 37:54; 56:48; 79:11-13.
بَلَىٰ قَٰدِرِينَ عَلَىٰٓ أَن نُّسَوِّىَ بَنَانَهُۥ
بَنَانْ (Banan) 代表人的能力和力量, 因为人可以用手指抓东西并保护自己。这个字也可以代表人的整个躯体, 正如东西的一部分有时代表它的全体。这节经文意思是: 安拉有能力恢复人的一切能力, 甚至恢复整个民族的能力, 即使这个民族的意志和宗旨完全死亡, 不复存在。
Banan represents man’s power and strength, as by means of his fingers he grasps an object and defends himself. The word may stand also for the whole human body as part of a thing sometimes represents the whole. The verse signifies that God has the power to restore all the powers of man, or even of a whole people when, to all intents and purposes, they are dead and defunct.
17:100; 36:78-80.
Important Words:
بنان (fingertips) is the plural of بنانة which is derived from بن which means, he remained or stayed in a place. بنان means, fingers; ends or extremities thereof; fingertips; toes; all the limbs or members of the body; any part or all the limbs; arms or hands or legs or feet (Lane & Aqrab).
Commentary:
At another place in the Quran (36:78-80), the objection of disbelievers about life after death has been answered by stating that the Almighty Creator Who has created man from a mere sperm drop has the power to restore him to life after he is dead, but in the present verse the restoration of his fingertips has been adduced as an argument to refute the same objection. In fact, the word بنان represents man’s power and strength, as by means of his hand he grasps an object and defends himself. In fact man’s hands, i.e. his fingers, are the most important members of his body. The word بنان as given under Important Words may stand for the whole human body. Thus the verse signifies that God has the power to restore all the powers of man, or even of a whole people when, to all intents and purposes, they are dead and defunct.
1535
بَنَانْ (Banan) 代表人的能力和力量, 因为人可以用手指抓东西并保护自己。这个字也可以代表人的整个躯体, 正如东西的一部分有时代表它的全体。这节经文意思是: 安拉有能力恢复人的一切能力, 甚至恢复整个民族的能力, 即使这个民族的意志和宗旨完全死亡, 不复存在。
b
17:100; 36:78-80.
4460
Important Words:
بنان (fingertips) is the plural of بنانة which is derived from بن which means, he remained or stayed in a place. بنان means, fingers; ends or extremities thereof; fingertips; toes; all the limbs or members of the body; any part or all the limbs; arms or hands or legs or feet (Lane & Aqrab).
Commentary:
At another place in the Quran (36:78-80), the objection of disbelievers about life after death has been answered by stating that the Almighty Creator Who has created man from a mere sperm drop has the power to restore him to life after he is dead, but in the present verse the restoration of his fingertips has been adduced as an argument to refute the same objection. In fact, the word بنان represents man’s power and strength, as by means of his hand he grasps an object and defends himself. In fact man’s hands, i.e. his fingers, are the most important members of his body. The word بنان as given under Important Words may stand for the whole human body. Thus the verse signifies that God has the power to restore all the powers of man, or even of a whole people when, to all intents and purposes, they are dead and defunct.
3178
Banan represents man’s power and strength, as by means of his fingers he grasps an object and defends himself. The word may stand also for the whole human body as part of a thing sometimes represents the whole. The verse signifies that God has the power to restore all the powers of man, or even of a whole people when, to all intents and purposes, they are dead and defunct.
بَلْ يُرِيدُ ٱلْإِنسَٰنُ لِيَفْجُرَ أَمَامَهُۥ
يَسْـَٔلُ أَيَّانَ يَوْمُ ٱلْقِيَٰمَةِ
78:2; 79:43.
78:2; 79:43.
c
78:2; 79:43.
c
78:2; 79:43.
4461
Commentary:
The question seems to have been asked in derision or doubt. In fact, doubt about the Hereafter gives rise to a mocking attitude on the disbelievers’ part.
a
78:2; 79:43.
فَإِذَا بَرِقَ ٱلْبَصَرُ
Important Words:
برق (is dazzled) means, he feared so that he was astonished or amazed or stupefied at seeing the gleam of lightning; he was frightened, or he became perplexed or unable to see his right course. برق بصرہ means, his eye became dazzled or it became weak. برقت قدماہ means, his feet became weak (Lane & Aqrab).
Commentary:
The metaphor "when the eye is dazzled," signifies, "when the opponents of truth are completely confused and baffled".
4462
Important Words:
برق (is dazzled) means, he feared so that he was astonished or amazed or stupefied at seeing the gleam of lightning; he was frightened, or he became perplexed or unable to see his right course. برق بصرہ means, his eye became dazzled or it became weak. برقت قدماہ means, his feet became weak (Lane & Aqrab).
Commentary:
The metaphor "when the eye is dazzled," signifies, "when the opponents of truth are completely confused and baffled".
وَخَسَفَ ٱلْقَمَرُ
Commentary:
"Moon" being a symbol of the political power of the Arabs, the verse may mean: when the power of the Arabs will break and their glory will depart. Or the darkening of the moon may mean the darkening of both the sun and the moon, as the moon borrows its light from the sun, so that when the moon is darkened it means that the sun also has become dark.
4463
Commentary:
"Moon" being a symbol of the political power of the Arabs, the verse may mean: when the power of the Arabs will break and their glory will depart. Or the darkening of the moon may mean the darkening of both the sun and the moon, as the moon borrows its light from the sun, so that when the moon is darkened it means that the sun also has become dark.
وَجُمِعَ ٱلشَّمْسُ وَٱلْقَمَرُ
经文 “日月被集合在一起” 可以表示整个太阳系将彻底瓦解。这节经文的意思也可指阿拉伯人的政权和伊朗帝国的政权的垮台, 月亮是前者政权的象征, 太阳是后者的象征。这里也可以指月蚀和日蚀。根据圣训, 月蚀和日蚀将在受道教长 (مَهْدِی, Mahdi) 来临的时候在斋月里发生 (بَيْهَقِی, Baihaqī), 这是一个不同寻常的自然现象。这是够奇怪的, 1894 年斋月中日蚀和月蚀都发生了, 当时阿哈默底亚运动的创始人已宣称自己是主许迈喜合和受道教长。
یہ آخری زمانہ میں ظاہر ہونے والی ایک اہم پیشگوئی کی طرف اشارہ ہے۔ یعنی رمضان کے مہینہ میں سورج اور چاند کو گرہن لگنے کی طرف۔
The expression, 'the sun and the moon are brought together,' may signify that the whole solar system will be completely disrupted. Or, the verse may signify the destruction of the political power of the Arabs and of the Iranian empire, the moon being the symbol of the political power of the former and the sun that of the latter. Or, the reference may be to the lunar and solar eclipses which, according to a Hadith, were to occur in the time of the Promised Mahdi in the month of Ramadan (Baihaqi), it being quite an unusual natural phenomenon. Strangely enough, both the sun and the moon were eclipsed in the month of Ramadan in 1894 when the Founder of the Ahmadiyya Movement had already made the claim that he was the Promised Messiah and Mahdi.
Commentary:
The expression, "the sun and the moon are brought together" may signify that the whole solar system will be completely disrupted. Or the words may signify the destruction of the political power of the Arabs and of the Iranian dynasty, the moon being the symbol of the political power of the former and the sun that of the latter. Or the reference may be to the lunar and solar eclipses—a highly unusual phenomenon, which, according to a hadith was to occur in the time of the Promised Mahdi. The hadith is to the following effect: ان لمھدینا اٰیتین لم تکونا منذ خلق السموات و الارض الخ i.e. For our Mahdi there are two signs which have never been witnessed since the time when the heavens and the earth were created, viz. that the moon will be eclipsed on the first night and the sun on the second day in the month of Ramadan(Baihaqi). This meant that the day of the final triumph of Islam and that of the defeat and destruction of the forces of evil will dawn with the Mahdi’s appearance in the world. Strangely enough, both the sun and the moon were eclipsed in the month of Ramadan in 1894 after Ahmad, the Founder of the Ahmadiyya Movement had made the claim that he was the Promised Messiah and Mahdi.
1536
经文 “日月被集合在一起” 可以表示整个太阳系将彻底瓦解。这节经文的意思也可指阿拉伯人的政权和伊朗帝国的政权的垮台, 月亮是前者政权的象征, 太阳是后者的象征。这里也可以指月蚀和日蚀。根据圣训, 月蚀和日蚀将在受道教长 (مَهْدِی, Mahdi) 来临的时候在斋月里发生 (بَيْهَقِی, Baihaqī), 这是一个不同寻常的自然现象。这是够奇怪的, 1894 年斋月中日蚀和月蚀都发生了, 当时阿哈默底亚运动的创始人已宣称自己是主许迈喜合和受道教长。
1
یہ آخری زمانہ میں ظاہر ہونے والی ایک اہم پیشگوئی کی طرف اشارہ ہے۔ یعنی رمضان کے مہینہ میں سورج اور چاند کو گرہن لگنے کی طرف۔
4464
Commentary:
The expression, "the sun and the moon are brought together" may signify that the whole solar system will be completely disrupted. Or the words may signify the destruction of the political power of the Arabs and of the Iranian dynasty, the moon being the symbol of the political power of the former and the sun that of the latter. Or the reference may be to the lunar and solar eclipses—a highly unusual phenomenon, which, according to a hadith was to occur in the time of the Promised Mahdi. The hadith is to the following effect: ان لمھدینا اٰیتین لم تکونا منذ خلق السموات و الارض الخ i.e. For our Mahdi there are two signs which have never been witnessed since the time when the heavens and the earth were created, viz. that the moon will be eclipsed on the first night and the sun on the second day in the month of Ramadan(Baihaqi). This meant that the day of the final triumph of Islam and that of the defeat and destruction of the forces of evil will dawn with the Mahdi’s appearance in the world. Strangely enough, both the sun and the moon were eclipsed in the month of Ramadan in 1894 after Ahmad, the Founder of the Ahmadiyya Movement had made the claim that he was the Promised Messiah and Mahdi.
3179
The expression, 'the sun and the moon are brought together,' may signify that the whole solar system will be completely disrupted. Or, the verse may signify the destruction of the political power of the Arabs and of the Iranian empire, the moon being the symbol of the political power of the former and the sun that of the latter. Or, the reference may be to the lunar and solar eclipses which, according to a Hadith, were to occur in the time of the Promised Mahdi in the month of Ramadan (Baihaqi), it being quite an unusual natural phenomenon. Strangely enough, both the sun and the moon were eclipsed in the month of Ramadan in 1894 when the Founder of the Ahmadiyya Movement had already made the claim that he was the Promised Messiah and Mahdi.
يَقُولُ ٱلْإِنسَٰنُ يَوْمَئِذٍ أَيْنَ ٱلْمَفَرُّ
80:35.
80:35.
80:35.
a
80:35.
a
80:35.
b
80:35.
كَلَّا لَا وَزَرَ
Important Words:
وزر (refuge) is derived from أوزر. They say أوزر الشیء i.e. he protected, guarded the thing; concealed it or took it away. أوزر الرجل means, he gave asylum to the man. وزر (wazarun) means, place of refuge; a high mountain; a mountain where one takes refuge (Lane & Aqrab).
4465
Important Words:
وزر (refuge) is derived from أوزر. They say أوزر الشیء i.e. he protected, guarded the thing; concealed it or took it away. أوزر الرجل means, he gave asylum to the man. وزر (wazarun) means, place of refuge; a high mountain; a mountain where one takes refuge (Lane & Aqrab).
إِلَىٰ رَبِّكَ يَوْمَئِذٍ ٱلْمُسْتَقَرُّ
يُنَبَّؤُا۟ ٱلْإِنسَٰنُ يَوْمَئِذٍۭ بِمَا قَدَّمَ وَأَخَّرَ
经文的意思是: 人已做了不应该做的恶行和应该做而没有做成的善举, 即他没有做的和他做的罪行。
The words mean: The evil actions which man did but which he should not have done, and the good ones which he should have done but failed to do, i.e. his sins of omission and commission.
Commentary:
The words "that which he has sent forward and has left behind," may mean, the evil deeds which man did but which he should not have done and the good deeds which he should have done but he failed to do, i.e. his sins of omission and commission.
1537
经文的意思是: 人已做了不应该做的恶行和应该做而没有做成的善举, 即他没有做的和他做的罪行。
4466
Commentary:
The words "that which he has sent forward and has left behind," may mean, the evil deeds which man did but which he should not have done and the good deeds which he should have done but he failed to do, i.e. his sins of omission and commission.
3180
The words mean: The evil actions which man did but which he should not have done, and the good ones which he should have done but failed to do, i.e. his sins of omission and commission.
بَلِ ٱلْإِنسَٰنُ عَلَىٰ نَفْسِهِۦ بَصِيرَةٌ
وَلَوْ أَلْقَىٰ مَعَاذِيرَهُۥ
لَا تُحَرِّكْ بِهِۦ لِسَانَكَ لِتَعْجَلَ بِهِۦٓ
مطلب یہ ہے کہ اس کے جلدنازل ہونے کے لئے دعا نہ کر کیونکہ یہ تو ایک ازلی تقدیر ہے یہ ہو نہیں سکتا کہ وقت آجائے اور خداتعالیٰ نازل نہ کرے۔
Commentary:
Bukhari reports that in the beginning when a certain portion of the Quran was revealed to the Holy Prophet, in his anxiety lest he should forget it, he would start hurriedly repeating it. It is this practice that the Prophet was enjoined in this verse to give up, because, as stated in the following three verses, God had taken upon Himself not only to safeguard the text of the Quran from being tampered with but also to see that it was collected in the form of an immaculately arranged Book (see General Introduction) and that its Message was conveyed and explained to the whole world (15:10). Or the meaning may be that, because the preceding verses referred to a day of reckoning for disbelievers, the Holy Prophet was naturally anxious that the revelation bearing upon the promised punishment should come soon. He is here told that he need have no anxiety on that score, as it was God’s own responsibility, when a revelation should descend and what form the punishment should take, and that the Quran should be collected, read and explained to the world. It may be convenient to set out here three quotations: "There is otherwise every security, internal and external, that we possess the text (of the Quran) which Muhammad himself gave forth and used" (Muir). "Efforts of European scholars to prove the existence of later interpolations in the Quran have failed" (Enc. Brit.). "The Quran is perhaps the most read book in the world. Certainly it is the most often memorized, and possibly it exerts the greatest influence on those who read it" (The Religions of Man).
Besides the meaning given in the text, the verse has also been interpreted as follows: "It is Our responsibility that We should explain the Quranic revelation through your tongue" (Ruhul-Ma‘ani). This speaks volumes for the inviolability of the Holy Prophet’s Sunnah and its indispensability as a safe and sure guide, next only to the Quran itself. For a detailed exposition, however, of this and the preceding verse see General Introduction and 15:10.
1
مطلب یہ ہے کہ اس کے جلدنازل ہونے کے لئے دعا نہ کر کیونکہ یہ تو ایک ازلی تقدیر ہے یہ ہو نہیں سکتا کہ وقت آجائے اور خداتعالیٰ نازل نہ کرے۔
4467
Commentary:
Bukhari reports that in the beginning when a certain portion of the Quran was revealed to the Holy Prophet, in his anxiety lest he should forget it, he would start hurriedly repeating it. It is this practice that the Prophet was enjoined in this verse to give up, because, as stated in the following three verses, God had taken upon Himself not only to safeguard the text of the Quran from being tampered with but also to see that it was collected in the form of an immaculately arranged Book (see General Introduction) and that its Message was conveyed and explained to the whole world (15:10). Or the meaning may be that, because the preceding verses referred to a day of reckoning for disbelievers, the Holy Prophet was naturally anxious that the revelation bearing upon the promised punishment should come soon. He is here told that he need have no anxiety on that score, as it was God’s own responsibility, when a revelation should descend and what form the punishment should take, and that the Quran should be collected, read and explained to the world. It may be convenient to set out here three quotations: "There is otherwise every security, internal and external, that we possess the text (of the Quran) which Muhammad himself gave forth and used" (Muir). "Efforts of European scholars to prove the existence of later interpolations in the Quran have failed" (Enc. Brit.). "The Quran is perhaps the most read book in the world. Certainly it is the most often memorized, and possibly it exerts the greatest influence on those who read it" (The Religions of Man).
Besides the meaning given in the text, the verse has also been interpreted as follows: "It is Our responsibility that We should explain the Quranic revelation through your tongue" (Ruhul-Ma‘ani). This speaks volumes for the inviolability of the Holy Prophet’s Sunnah and its indispensability as a safe and sure guide, next only to the Quran itself. For a detailed exposition, however, of this and the preceding verse see General Introduction and 15:10.
إِنَّ عَلَيْنَا جَمْعَهُۥ وَقُرْءَانَهُۥ
15:10.
据«布哈里圣训实录» 记载, 当初给穆圣启示一部分 «古兰经» 时, 他焦急之中担心自己记不住, 所以立刻匆匆背诵。上一节经文中说, 穆圣得到命令不要这么做, 因为在以下三节经文中说到, 安拉要亲自担当起来, 保护 «古兰经» 经文不受窜改的事情, 而且使经文将在毫无瑕疵的书本形式中加以汇集。(参看 “Introduction to the study of the Holy Quran”) 并向全世界传播、解释 «古兰经» 的启示 (15:10)。这几节经文的意思也可以是这样: 因为上几节经文提到为不信者指定的清算的一天, 穆圣自然急于希望应许惩罚的启示很快到来。他在这里获知, 在这一点上他不必焦急, 因为有关启示什么时候该到来, 以及惩罚该采取什么形式, 这都是安拉的责任, 他还被告知, «古兰经» 应该被汇集、诵读, 并向全世界阐释, 在这一点上也不必焦急。除了这节经文本文的含意外, 还可以作这样的解释: “这是我们的责任, 我们应该通过你的口舌解释 «古兰经» 中的启示” (رُوْحُ الْمَعَانِی, Ruhul-Ma‘ani)。这就强调了穆圣的圣行的神圣不可侵犯的性质, 并强调了这是安全可靠的引导所绝不可缺少的, 其重要性仅次于 «古兰经» 本身。
15:10.
Bukhari reports that in the beginning when a certain portion of the Qur’an was revealed to the Holy Prophet, in his anxiety lest he should forget it, he would start hurriedly repeating it. It is this practice that the Prophet was enjoined in the preceding verse to give up, since as stated in the following three verses, God has taken upon Himself not only to safeguard the text of the Qur’an from being tampered with, but also to see that it was collected in the form of an immaculately arranged Book (see "Introduction to the Study of the Holy Qur’an") and also that its Message was conveyed and explained to the whole world (15:10). Or, the significance of the verses may be that, because the preceding verses referred to a day of reckoning for disbelievers, the Holy Prophet was naturally anxious that the revelation bearing upon the promised punishment should come soon. He is here told that he need have no anxiety on that score, as it was God’s responsibility when a relevant revelation should come and wha
b
15:10.
1538
据«布哈里圣训实录» 记载, 当初给穆圣启示一部分 «古兰经» 时, 他焦急之中担心自己记不住, 所以立刻匆匆背诵。上一节经文中说, 穆圣得到命令不要这么做, 因为在以下三节经文中说到, 安拉要亲自担当起来, 保护 «古兰经» 经文不受窜改的事情, 而且使经文将在毫无瑕疵的书本形式中加以汇集。(参看 “Introduction to the study of the Holy Quran”) 并向全世界传播、解释 «古兰经» 的启示 (15:10)。这几节经文的意思也可以是这样: 因为上几节经文提到为不信者指定的清算的一天, 穆圣自然急于希望应许惩罚的启示很快到来。他在这里获知, 在这一点上他不必焦急, 因为有关启示什么时候该到来, 以及惩罚该采取什么形式, 这都是安拉的责任, 他还被告知, «古兰经» 应该被汇集、诵读, 并向全世界阐释, 在这一点上也不必焦急。除了这节经文本文的含意外, 还可以作这样的解释: “这是我们的责任, 我们应该通过你的口舌解释 «古兰经» 中的启示” (رُوْحُ الْمَعَانِی, Ruhul-Ma‘ani)。这就强调了穆圣的圣行的神圣不可侵犯的性质, 并强调了这是安全可靠的引导所绝不可缺少的, 其重要性仅次于 «古兰经» 本身。
a
15:10.
4468
See previous note 4467.
a
15:10.
3181
Bukhari reports that in the beginning when a certain portion of the Qur’an was revealed to the Holy Prophet, in his anxiety lest he should forget it, he would start hurriedly repeating it. It is this practice that the Prophet was enjoined in the preceding verse to give up, since as stated in the following three verses, God has taken upon Himself not only to safeguard the text of the Qur’an from being tampered with, but also to see that it was collected in the form of an immaculately arranged Book (see "Introduction to the Study of the Holy Qur’an") and also that its Message was conveyed and explained to the whole world (15:10). Or, the significance of the verses may be that, because the preceding verses referred to a day of reckoning for disbelievers, the Holy Prophet was naturally anxious that the revelation bearing upon the promised punishment should come soon. He is here told that he need have no anxiety on that score, as it was God’s responsibility when a relevant revelation should come and wha
فَإِذَا قَرَأْنَٰهُ فَٱتَّبِعْ قُرْءَانَهُۥ
ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُۥ
كَلَّا بَلْ تُحِبُّونَ ٱلْعَاجِلَةَ
87:17.
87:17.
a
87:17.
a
87:17.
4469
Commentary
The particle کلا besides meaning, "your assertion that Resurrection will not take place is false," has been taken to mean, "it is as certain as anything that the Resurrection shall take place (Kabir)."
b
87:17.
وَتَذَرُونَ ٱلْءَاخِرَةَ
وُجُوهٌ يَوْمَئِذٍ نَّاضِرَةٌ
88:9.
88:9.
88:9.
b
88:9.
b
88:9.
c
88:9.
إِلَىٰ رَبِّهَا نَاظِرَةٌ
走正道的信者仰望他们的养主, 期望他们的善举得到回赐, 或者他们将被赐予特殊的精神慧眼, 目睹安拉。目睹安拉的意思是: 在人的灵魂面前安拉常德的特别现象的显示, 而不受尘世衣饰的阻挡。
The righteous believers will look to their Lord, expecting to be rewarded for their good deeds, or they will be endowed with special spiritual eyes to see God. The sight of God will be a special Divine manifestation which will be unfolded to the human soul, untrammelled by its earthly raiment.
Commentary:
The verse means that the righteous believers will look to their Lord, expecting to be rewarded for the good deeds they had done in this world. Or the meaning may be that they will be endowed with special spiritual eyes to see God; but it does not mean that God has a body and that He can be seen with our physical eyes. "Eyes cannot reach Him and He reaches the eyes and He is Incomprehensible" (6:104). The sight of God will be a special Divine manifestation, which will be unfolded to the human soul untrammelled by its earthly raiment.
1539
走正道的信者仰望他们的养主, 期望他们的善举得到回赐, 或者他们将被赐予特殊的精神慧眼, 目睹安拉。目睹安拉的意思是: 在人的灵魂面前安拉常德的特别现象的显示, 而不受尘世衣饰的阻挡。
4470
Commentary:
The verse means that the righteous believers will look to their Lord, expecting to be rewarded for the good deeds they had done in this world. Or the meaning may be that they will be endowed with special spiritual eyes to see God; but it does not mean that God has a body and that He can be seen with our physical eyes. "Eyes cannot reach Him and He reaches the eyes and He is Incomprehensible" (6:104). The sight of God will be a special Divine manifestation, which will be unfolded to the human soul untrammelled by its earthly raiment.
3182
The righteous believers will look to their Lord, expecting to be rewarded for their good deeds, or they will be endowed with special spiritual eyes to see God. The sight of God will be a special Divine manifestation which will be unfolded to the human soul, untrammelled by its earthly raiment.
وَوُجُوهٌ يَوْمَئِذٍۭ بَاسِرَةٌ
68:44; 80:41; 88:3, 4.
68:44; 80:41; 88:3, 4.
68:44; 80:41; 88:3-4.
Important Words:
باسرة (dismal) is derived from بسر which means, he frowned; contracted his face; he grinned; he was gloomy or dismal. بسر وجھه means, he frowned or he contracted his face excessively or he looked with intense dislike or hatred (Lane & Aqrab).
c
68:44; 80:41; 88:3, 4.
a
68:44; 80:41; 88:3-4.
4470A
Important Words:
باسرة (dismal) is derived from بسر which means, he frowned; contracted his face; he grinned; he was gloomy or dismal. بسر وجھه means, he frowned or he contracted his face excessively or he looked with intense dislike or hatred (Lane & Aqrab).
a
68:44; 80:41; 88:3, 4.
تَظُنُّ أَن يُفْعَلَ بِهَا فَاقِرَةٌ
The Arabs say, Faqarat-hud-Dahiyatu, i.e. the calamity broke the vertebrae of his back (Lane).
Important Words:
فاقرة (back-breaking) is derived from فقر which means, he stigmatized a man. فقر البعیر means, he made an incision in the nose of the camel. فقرته الداھیة, means, the calamity broke the vertebrae of his back. فاقرة means, an act that breaks the vertebrae of the back; a back-breaking calamity. They say عمل به الفاقرة i.e. he did to him that which broke his back (Lane & Aqrab).
Commentary:
The Fall of Mecca broke the back of the Quraishite power.
4471
Important Words:
فاقرة (back-breaking) is derived from فقر which means, he stigmatized a man. فقر البعیر means, he made an incision in the nose of the camel. فقرته الداھیة, means, the calamity broke the vertebrae of his back. فاقرة means, an act that breaks the vertebrae of the back; a back-breaking calamity. They say عمل به الفاقرة i.e. he did to him that which broke his back (Lane & Aqrab).
Commentary:
The Fall of Mecca broke the back of the Quraishite power.
3183
The Arabs say, Faqarat-hud-Dahiyatu, i.e. the calamity broke the vertebrae of his back (Lane).
كَلَّآ إِذَا بَلَغَتِ ٱلتَّرَاقِىَ
56:84.
56:84.
56:84.
Important Words:
التراقی (throat) is the plural of ترقوة meaning, the collarbone. They say بلغت روحه التراقی i.e. he was about to die. راقی means, the uppermost parts of the chest or parts of the throat next of the chest (Lane & Aqrab).
d
56:84.
b
56:84.
4472
Important Words:
التراقی (throat) is the plural of ترقوة meaning, the collarbone. They say بلغت روحه التراقی i.e. he was about to die. راقی means, the uppermost parts of the chest or parts of the throat next of the chest (Lane & Aqrab).
b
56:84.
وَقِيلَ مَنْ ۜ رَاقٍ
这节经文的意思是: (a) 谁将与临死者的灵魂一道上升--------是将他带到天园的仁慈天使, 还是将他带往火狱的惩罚天使? (b) 那位可以避开已临近的死亡或可以解脱临死者痛苦的术士在哪里?
The verse means, (a) who will ascend with the soul of the dying man, the angel of mercy, who will take him to Paradise, or the angel of punishment, who will drag him to Hell? (b) Where is the wizard or charmer who will avert the approaching death, or relieve the dying man of his agony?
Important Words:
راق (wizard) is derived from رقی. They say رقی الجبل i.e. he ascended the mountain. رقاه (raqqa) means, he charmed him or fascinated him by uttering a spell. راق means, one who charms; a charmer; one who ascends (Lane & Aqrab).
Commentary:
The verse may mean: (a) Who will ascend with the soul of the dying man, the angel of mercy who will take him to Paradise or the angel of punishment who will drag him to Hell? (b) Where is the wizard or charmer who will avert the approaching death or relieve the dying man of his agony?
1540
这节经文的意思是: (a) 谁将与临死者的灵魂一道上升--------是将他带到天园的仁慈天使, 还是将他带往火狱的惩罚天使? (b) 那位可以避开已临近的死亡或可以解脱临死者痛苦的术士在哪里?
4473
Important Words:
راق (wizard) is derived from رقی. They say رقی الجبل i.e. he ascended the mountain. رقاه (raqqa) means, he charmed him or fascinated him by uttering a spell. راق means, one who charms; a charmer; one who ascends (Lane & Aqrab).
Commentary:
The verse may mean: (a) Who will ascend with the soul of the dying man, the angel of mercy who will take him to Paradise or the angel of punishment who will drag him to Hell? (b) Where is the wizard or charmer who will avert the approaching death or relieve the dying man of his agony?
3184
The verse means, (a) who will ascend with the soul of the dying man, the angel of mercy, who will take him to Paradise, or the angel of punishment, who will drag him to Hell? (b) Where is the wizard or charmer who will avert the approaching death, or relieve the dying man of his agony?
وَظَنَّ أَنَّهُ ٱلْفِرَاقُ
وَٱلْتَفَّتِ ٱلسَّاقُ بِٱلسَّاقِ
实际上是胫骨 (سَاق, Saq) 这个字可比喻为灾难或痛苦。这节经文的意思是: 死去的灵魂的痛苦接踵而来--------将至亲好友撇在身后的痛苦、死亡的痛苦和后世等待着不信者的惩罚。
The word, Saq, literally meaning shank, metaphorically signifies a calamity or affliction. See {2177}. The verse signifies that one affliction will be joined to another for the departed soul—the agony of leaving his near and dear ones behind will be joined to the agony of death and the punishment awaiting the disbeliever in the next world.
Commentary:
The word الساق literally meaning shank, metaphorically signifies a calamity or affliction (27:45 & 68:43). The verse signifies that one affliction will be joined to another for the departed soul; the agony of leaving his near and dear ones behind will be joined to the agony of death and the punishment awaiting the disbeliever in the next world.
1541
实际上是胫骨 (سَاق, Saq) 这个字可比喻为灾难或痛苦。这节经文的意思是: 死去的灵魂的痛苦接踵而来--------将至亲好友撇在身后的痛苦、死亡的痛苦和后世等待着不信者的惩罚。
4474
Commentary:
The word الساق literally meaning shank, metaphorically signifies a calamity or affliction (27:45 & 68:43). The verse signifies that one affliction will be joined to another for the departed soul; the agony of leaving his near and dear ones behind will be joined to the agony of death and the punishment awaiting the disbeliever in the next world.
3185
The word, Saq, literally meaning shank, metaphorically signifies a calamity or affliction. See {2177}. The verse signifies that one affliction will be joined to another for the departed soul—the agony of leaving his near and dear ones behind will be joined to the agony of death and the punishment awaiting the disbeliever in the next world.
إِلَىٰ رَبِّكَ يَوْمَئِذٍ ٱلْمَسَاقُ