Ruku 515 ع
Section 515 of 556 • 9 Verses
إِنَّا نَحْنُ نَزَّلْنَا عَلَيْكَ ٱلْقُرْءَانَ تَنزِيلًا
«古兰经» 是逐步地一点一点地启示的, 时间长达二十三年。这个逐步的过程有着双重目的。它有助于信者学习、记忆、吸收, 并有助于信者遵照 «古兰经» 教义塑造他们的人生。这种逐步的过程, 其目的也是为了满足变化着的环境的日益增大的要求, 以及加强穆斯林的信仰和信念, 因为在中间阶段他们就有机会目睹 «古兰经» 较早时候所作的预言的实现。«古兰经» 的逐步启示也实现了以下 «圣经» 上的预言 («以赛亚书» 28:10-13): “他居然还想一课一课、一行一行、一个字一个字的教导我们呢! 假如你们不听我的话, 上帝要打发外国人, 用奇异的语言来教训你们。他给你们安宁和舒适, 你们却拒绝听从他。现在上主要一课一课、一行一行、一个字一个字的教训你们了。” («以赛亚书» 28:10-13)
The Qur’an was revealed gradually and piecemeal. Its revelation spread over a period of 23 years. This gradual process served a double purpose. It helped believers to learn, remember and assimilate it and to mould their lives in accordance with its teachings. The gradual process was also intended to meet the increasing needs of changing circumstances and to strengthen the belief and conviction of Muslims, since, during the interval they had the opportunities to witness fulfilment of prophecies made earlier in the Qur’an. The piecemeal revelation of the Qur’an also fulfilled the following biblical prophecy:
"For, it is precept upon precept; line upon line, here a little and there a little; for, with strange lips and another tongue will he speak to this people" (Isa. 28: 10).
Commentary:
The Quran was revealed gradually and piecemeal. Its revelation spread over a period of 23 years. This gradual process served two great purposes. It helped believers to learn, remember and assimilate it and to mould their lives in accordance with its teaching. The gradual process was also intended to meet the increasing needs of changing circumstances and to strengthen the belief and conviction of Muslims, since, during the interval, they had opportunities to witness fulfilment of prophecies made earlier in the Quran. The piecemeal revelation of the Quran also fulfilled the following Biblical prophecy, viz. "For it is precept upon precept; line upon line, here a little and there a little: for with strange lips and another tongue will he speak to this people" (Isaiah 28:11). The construction of the verse and the words used in the Biblical prophecy are expressive of Divine purpose in the gradual revelation of the Quran.
1554
«古兰经» 是逐步地一点一点地启示的, 时间长达二十三年。这个逐步的过程有着双重目的。它有助于信者学习、记忆、吸收, 并有助于信者遵照 «古兰经» 教义塑造他们的人生。这种逐步的过程, 其目的也是为了满足变化着的环境的日益增大的要求, 以及加强穆斯林的信仰和信念, 因为在中间阶段他们就有机会目睹 «古兰经» 较早时候所作的预言的实现。«古兰经» 的逐步启示也实现了以下 «圣经» 上的预言 («以赛亚书» 28:10-13): “他居然还想一课一课、一行一行、一个字一个字的教导我们呢! 假如你们不听我的话, 上帝要打发外国人, 用奇异的语言来教训你们。他给你们安宁和舒适, 你们却拒绝听从他。现在上主要一课一课、一行一行、一个字一个字的教训你们了。” («以赛亚书» 28:10-13)
4494
Commentary:
The Quran was revealed gradually and piecemeal. Its revelation spread over a period of 23 years. This gradual process served two great purposes. It helped believers to learn, remember and assimilate it and to mould their lives in accordance with its teaching. The gradual process was also intended to meet the increasing needs of changing circumstances and to strengthen the belief and conviction of Muslims, since, during the interval, they had opportunities to witness fulfilment of prophecies made earlier in the Quran. The piecemeal revelation of the Quran also fulfilled the following Biblical prophecy, viz. "For it is precept upon precept; line upon line, here a little and there a little: for with strange lips and another tongue will he speak to this people" (Isaiah 28:11). The construction of the verse and the words used in the Biblical prophecy are expressive of Divine purpose in the gradual revelation of the Quran.
3200
The Qur’an was revealed gradually and piecemeal. Its revelation spread over a period of 23 years. This gradual process served a double purpose. It helped believers to learn, remember and assimilate it and to mould their lives in accordance with its teachings. The gradual process was also intended to meet the increasing needs of changing circumstances and to strengthen the belief and conviction of Muslims, since, during the interval they had the opportunities to witness fulfilment of prophecies made earlier in the Qur’an. The piecemeal revelation of the Qur’an also fulfilled the following biblical prophecy:
"For, it is precept upon precept; line upon line, here a little and there a little; for, with strange lips and another tongue will he speak to this people" (Isa. 28: 10).
فَٱصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تُطِعْ مِنْهُمْ ءَاثِمًا أَوْ كَفُورًا
وَٱذْكُرِ ٱسْمَ رَبِّكَ بُكْرَةً وَأَصِيلًا
3:42; 48:10.
3:42; 48:10.
3:42; 48:10.
a
3:42; 48:10.
a
3:42; 48:10.
b
3:42; 48:10.
وَمِنَ ٱلَّيْلِ فَٱسْجُدْ لَهُۥ وَسَبِّحْهُ لَيْلًا طَوِيلًا
17:80; 50:41; 52:50.
17:80; 50:41; 52:50.
17:80; 50:41; 52:50; 73:3-5.
b
17:80; 50:41; 52:50.
b
17:80; 50:41; 52:50; 73:3-5.
c
17:80; 50:41; 52:50.
إِنَّ هَٰٓؤُلَآءِ يُحِبُّونَ ٱلْعَاجِلَةَ وَيَذَرُونَ وَرَآءَهُمْ يَوْمًا ثَقِيلًا
17:19.
17:19.
17:19.
Commentary:
The verse purports to say that the hopes and fears of disbelievers are confined to this world. They have no thought for the Hereafter. They want to see promises of prosperity and progress made to Muslims and of those of punishment to themselves fulfilled here and now. But God is not in a hurry to punish. The Holy Prophet is enjoined to pay no heed to their demand for punishment but to prepare himself and his followers morally and spiritually by Night Prayer and glorification of God.
"Heavy day" may mean the Resurrection Day or the Day when disbelievers are punished in this life.
c
17:19.
c
17:19.
4495
Commentary:
The verse purports to say that the hopes and fears of disbelievers are confined to this world. They have no thought for the Hereafter. They want to see promises of prosperity and progress made to Muslims and of those of punishment to themselves fulfilled here and now. But God is not in a hurry to punish. The Holy Prophet is enjoined to pay no heed to their demand for punishment but to prepare himself and his followers morally and spiritually by Night Prayer and glorification of God.
"Heavy day" may mean the Resurrection Day or the Day when disbelievers are punished in this life.
a
17:19.
نَّحْنُ خَلَقْنَٰهُمْ وَشَدَدْنَآ أَسْرَهُمْ ۖ وَإِذَا شِئْنَا بَدَّلْنَآ أَمْثَٰلَهُمْ تَبْدِيلًا
56:62.
56:62.
God has created man in the best make (95:5) that he may develop and manifest in himself Divine attributes. So if the disbelievers refused to benefit by the Quranic teaching they will be replaced by another people who will.
56:62.
Commentary:
This verse, in conjunction with the verses preceding it, means that Truth will spread gradually, either that there will come about a great moral revolution in the lives of the people or if they refused to benefit by the Quranic teaching they will be replaced by another people who will carry out the Divine will and plan. God is not in a hurry to punish them because He "has created man in the best make" (95:5) that he may develop and manifest in himself Divine attributes and not that he may incur His displeasure and be punished.
d
56:62.
a
56:62.
4496
Commentary:
This verse, in conjunction with the verses preceding it, means that Truth will spread gradually, either that there will come about a great moral revolution in the lives of the people or if they refused to benefit by the Quranic teaching they will be replaced by another people who will carry out the Divine will and plan. God is not in a hurry to punish them because He "has created man in the best make" (95:5) that he may develop and manifest in himself Divine attributes and not that he may incur His displeasure and be punished.
b
56:62.
3201
God has created man in the best make (95:5) that he may develop and manifest in himself Divine attributes. So if the disbelievers refused to benefit by the Quranic teaching they will be replaced by another people who will.
إِنَّ هَٰذِهِۦ تَذْكِرَةٌ ۖ فَمَن شَآءَ ٱتَّخَذَ إِلَىٰ رَبِّهِۦ سَبِيلًا
73:20; 74:55; 80:12.
73:20; 74:55; 80:12.
20:4; 73:20; 74:55; 80:12.
e
73:20; 74:55; 80:12.
b
20:4; 73:20; 74:55; 80:12.
c
73:20; 74:55; 80:12.
وَمَا تَشَآءُونَ إِلَّآ أَن يَشَآءَ ٱللَّهُ ۚ إِنَّ ٱللَّهَ كَانَ عَلِيمًا حَكِيمًا
18:25; 74:57; 81:30.
اور یہ ممکن نہیں کہ اس کا علم ایک شخص کو مستحق ہدایت قرار دے لیکن وہ اس کو گمراہ ہونے دے۔
18:25; 74:57; 81:30.
18:25; 74:57; 81:30.
Commentary:
Besides the meaning given in the text, the verse may also mean: (1) It is God’s Will that you should exercise your will "to take a way unto your Lord," and so be admitted into His mercy. (2) You cannot "take the way unto your Lord" unless you subordinate and conform your will to the will of God. (3) You should have subordinated your will to the will of God, but you seem not to have done so.
f
18:25; 74:57; 81:30.
1
اور یہ ممکن نہیں کہ اس کا علم ایک شخص کو مستحق ہدایت قرار دے لیکن وہ اس کو گمراہ ہونے دے۔
c
18:25; 74:57; 81:30.
4497
Commentary:
Besides the meaning given in the text, the verse may also mean: (1) It is God’s Will that you should exercise your will "to take a way unto your Lord," and so be admitted into His mercy. (2) You cannot "take the way unto your Lord" unless you subordinate and conform your will to the will of God. (3) You should have subordinated your will to the will of God, but you seem not to have done so.
d
18:25; 74:57; 81:30.
يُدْخِلُ مَن يَشَآءُ فِى رَحْمَتِهِۦ ۚ وَٱلظَّٰلِمِينَ أَعَدَّ لَهُمْ عَذَابًا أَلِيمًۢا
48:26.
Besides the meaning given in the text, the verse may mean: (1) It is God’s wish that you should exercise your will to take a way unto your Lord and so be admitted into His mercy. (2) You cannot take the way unto your Lord unless you subordinate and conform your will to the Will of God. (3) You should have subordinated your will to the Will of God, but you seem not to have done so.
The verse may also mean that God admits into His mercy him who himself wishes to be admitted into His mercy by obeying Divine commandments.
48:26.
Commentary:
The verse may also mean that God admits into His mercy him who himself wishes to be admitted into God’s mercy by obeying Divine commandments; من being the subject of the verb یشاء.
g
48:26.
1555
这节经文除了本文的意义之外还意味着: (1) 这是安拉的愿望, 要你用自己的意志接近你的养主, 以便进入他的仁慈中。(2) 你无法接近你的养主, 除非你服从并使你的意志符合安拉的意志。(3) 你本该使你的意志符合安拉的意志, 但你似乎做得不够。
d
48:26.
4498
Commentary:
The verse may also mean that God admits into His mercy him who himself wishes to be admitted into God’s mercy by obeying Divine commandments; من being the subject of the verb یشاء.
e
48:26.
3202
Besides the meaning given in the text, the verse may mean: (1) It is God’s wish that you should exercise your will to take a way unto your Lord and so be admitted into His mercy. (2) You cannot take the way unto your Lord unless you subordinate and conform your will to the Will of God. (3) You should have subordinated your will to the Will of God, but you seem not to have done so.
3203
The verse may also mean that God admits into His mercy him who himself wishes to be admitted into His mercy by obeying Divine commandments.