Ruku 521 ع
Section 521 of 556 • 20 Verses
ءَأَنتُمْ أَشَدُّ خَلْقًا أَمِ ٱلسَّمَآءُ ۚ بَنَىٰهَا
太阳系的复杂而完美无缺的创造, 真是说明了死后有复生的无可辩驳的证明, 那就是说, 伟大的安拉可以在无有之中创造这样一个广漠的宇宙, 也能使人在死去之后赋有新生, 而人只不过是死后新生命中一个斑点而已。这就是这一节和下面六节经文的大意。
The complex, but flawless and consummate, creation of the solar system, does indeed constitute an invincible argument in support of Life after death, viz. that the Great God, Who could bring into being from nothing such a vast universe, could also give man, who is but a mere speck in it, a new life after he is dead. This is the purport of the present and the following six verses.
Commentary:
The complex, but flawless and consummate, creation of the solar system, constitutes, indeed, an invincible argument about life after death, viz. that the Great God Who could bring into being from nothing such a vast universe could also give man, who is but a mere speck in it, a new life after he is dead. This is the purport of the present and the following six verses. The verses further point out that when God has created such a complete system for man’s physical needs. He could not have failed to make similar provision for his spiritual needs.
1592
太阳系的复杂而完美无缺的创造, 真是说明了死后有复生的无可辩驳的证明, 那就是说, 伟大的安拉可以在无有之中创造这样一个广漠的宇宙, 也能使人在死去之后赋有新生, 而人只不过是死后新生命中一个斑点而已。这就是这一节和下面六节经文的大意。
4564
Commentary:
The complex, but flawless and consummate, creation of the solar system, constitutes, indeed, an invincible argument about life after death, viz. that the Great God Who could bring into being from nothing such a vast universe could also give man, who is but a mere speck in it, a new life after he is dead. This is the purport of the present and the following six verses. The verses further point out that when God has created such a complete system for man’s physical needs. He could not have failed to make similar provision for his spiritual needs.
3245
The complex, but flawless and consummate, creation of the solar system, does indeed constitute an invincible argument in support of Life after death, viz. that the Great God, Who could bring into being from nothing such a vast universe, could also give man, who is but a mere speck in it, a new life after he is dead. This is the purport of the present and the following six verses.
رَفَعَ سَمْكَهَا فَسَوَّىٰهَا
c
21:33.
1593
سَمْك (Samk) 的意思是屋顶; 或屋子的天花板;或一物的高度、深度和宽度。(Lane)
a
21:33; 31:11.
4565
Commentary:
The verse points to the fact that it is due to the sun, the moon and other heavenly bodies that life exists on earth.
a
21:33.
3245A
Samk means, the roof; the ceiling of a house; height, depth and thickness of a thing (Lane).
وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَىٰهَا
d
78:11, 12.
1594
日夜是属于地球的自然现象, 在这节经中: 我们把它归因于太阳是因为太阳系的作用, 我们才有日夜。
b
17:13.
4566
Commentary:
The phenomenon of night and day, which pertains to the earth, has been attributed to the heaven because it is due to the working of the solar system that we have day and night.
b
78:11, 12.
3246
The phenomenon of night and day, which pertains to the earth, has been attributed to the heaven in this verse because it is due to the working of the solar system that we have day and night.
وَٱلْأَرْضَ بَعْدَ ذَٰلِكَ دَحَىٰهَآ
عربی زبان میں کبھی بَعْد ’’ساتھ‘‘ کے معنوں میں بھی استعمال ہوتا ہے (دیکھئے اقرب) اسی کے مطابق ترجمہ کیا گیا ہے۔ کیونکہ نظام شمسی جیسا کہ علمِ ہیئت سے ثابت ہے ایک وقت میں بنا ہے۔
20:54; 51:49.
Important Words:
دحاھا (spread it). دحا الله الارض means, God had spread, expanded or extended the earth. دحا الحجر بیدہ means, he threw or cast the stone with his hand. دحا البطن means, the belly was or became inflated (Lane).
Commentary:
Besides the meaning given in the text the verse signifies that the earth became cast away from a bigger mass which shows that it was part of a larger planet from which it became separated in the very remote past.
a
20:54; 51:49.
1595
这节经文还有一个意思是, 地球是一个更大物质所遗下的东西。
1
عربی زبان میں کبھی بَعْد ’’ساتھ‘‘ کے معنوں میں بھی استعمال ہوتا ہے (دیکھئے اقرب) اسی کے مطابق ترجمہ کیا گیا ہے۔ کیونکہ نظام شمسی جیسا کہ علمِ ہیئت سے ثابت ہے ایک وقت میں بنا ہے۔
a
20:54; 51:49.
4567
Important Words:
دحاھا (spread it). دحا الله الارض means, God had spread, expanded or extended the earth. دحا الحجر بیدہ means, he threw or cast the stone with his hand. دحا البطن means, the belly was or became inflated (Lane).
Commentary:
Besides the meaning given in the text the verse signifies that the earth became cast away from a bigger mass which shows that it was part of a larger planet from which it became separated in the very remote past.
c
20:54; 51:49.
3247
Besides the meaning given in the text, the verse signifies that the earth became castaway from a bigger mass.
أَخْرَجَ مِنْهَا مَآءَهَا وَمَرْعَىٰهَا
20:54; 50:8.
20:54; 50:8.
20:54; 50:8.
b
20:54; 50:8.
b
20:54; 50:8.
d
20:54; 50:8.
وَٱلْجِبَالَ أَرْسَىٰهَا
50:8.
50:8.
50:8.
c
50:8.
c
50:8.
e
50:8.
مَتَٰعًا لَّكُمْ وَلِأَنْعَٰمِكُمْ
80:33.
80:33.
80:33.
d
80:33.
d
80:33.
f
80:33.
فَإِذَا جَآءَتِ ٱلطَّآمَّةُ ٱلْكُبْرَىٰ
74:36; 80:34.
74:36; 80:34.
74:36; 80:34.
Important Words:
الطامة (Calamity) is derived from طم. They say طم الوادی i.e. the torrent of the valley rose high and predominated. طم الامرmeans, the affair was or became great or formidable. طمت الفتنة means, the conflict was or became severe. طامة means, a calamity that predominates over others; a formidable thing; a vehement cry that overcomes everything. (Lane & Aqrab).
Commentary:
Besides the Final Resurrection the reference here may be to the Fall of Mecca which proved to be a great calamity for the Meccans.
e
74:36; 80:34.
e
74:36; 80:34.
4568
Important Words:
الطامة (Calamity) is derived from طم. They say طم الوادی i.e. the torrent of the valley rose high and predominated. طم الامرmeans, the affair was or became great or formidable. طمت الفتنة means, the conflict was or became severe. طامة means, a calamity that predominates over others; a formidable thing; a vehement cry that overcomes everything. (Lane & Aqrab).
Commentary:
Besides the Final Resurrection the reference here may be to the Fall of Mecca which proved to be a great calamity for the Meccans.
g
74:36; 80:34.
يَوْمَ يَتَذَكَّرُ ٱلْإِنسَٰنُ مَا سَعَىٰ
89:24.
89:24.
89:24.
f
89:24.
f
89:24.
h
89:24.
وَبُرِّزَتِ ٱلْجَحِيمُ لِمَن يَرَىٰ
26:92.
26:92.
26:92.
Commentary:
Hell has been mentioned twice, in the present verse and in v. 40 signifying the punishment of this world and of the Hereafter. This double punishment is mentioned in v. 26 above in the words نکال الاخرة و الاولی i.e. punishment of the Hereafter and of the present world.
g
26:92.
g
26:92.
4569
Commentary:
Hell has been mentioned twice, in the present verse and in v. 40 signifying the punishment of this world and of the Hereafter. This double punishment is mentioned in v. 26 above in the words نکال الاخرة و الاولی i.e. punishment of the Hereafter and of the present world.
i
26:92.
فَأَمَّا مَن طَغَىٰ
وَءَاثَرَ ٱلْحَيَوٰةَ ٱلدُّنْيَا
فَإِنَّ ٱلْجَحِيمَ هِىَ ٱلْمَأْوَىٰ
وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِۦ وَنَهَى ٱلنَّفْسَ عَنِ ٱلْهَوَىٰ
h
55:47.
1596
害怕作为罪人站在他养主面前的人或害怕他养主的威严的人。
a
23:58; 55:47.
4570
Commentary:
The verse means: (1) who fears to stand before his Lord as a guilty person; (2) who fears the Majesty of his Lord.
a
55:47.
3248
(1) Who fears to stand before his Lord as a guilty person; or (2) who fears the Majesty of his Lord.
فَإِنَّ ٱلْجَنَّةَ هِىَ ٱلْمَأْوَىٰ
يَسْـَٔلُونَكَ عَنِ ٱلسَّاعَةِ أَيَّانَ مُرْسَىٰهَا
7:188; 33:64; 51:13.
7:188; 33:64; 51:13.
7:188; 33:64; 51:13.
i
7:188; 33:64; 51:13.
b
7:188; 33:64; 51:13.
b
7:188; 33:64; 51:13.
فِيمَ أَنتَ مِن ذِكْرَىٰهَآ
إِلَىٰ رَبِّكَ مُنتَهَىٰهَآ
إِنَّمَآ أَنتَ مُنذِرُ مَن يَخْشَىٰهَا
كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوٓا۟ إِلَّا عَشِيَّةً أَوْ ضُحَىٰهَا
10:46; 30:56; 46:36.
It is not the time, the place, the manner or the form of the punishment that matters. What matters is that disbelievers should realize that when Divine punishment comes, it will be so swift, sudden and severe that they will feel as if the period of their prosperity and enjoyment in the world was of a very short duration—only an evening or a morning.
10:46; 30:56; 46:36; 79:47.
Commentary:
It is disbelievers’ way that whenever they are warned that they will be overtaken by Divine punishment if they rejected the Divine Message they impudently demand from their Prophet, half mockingly and half in doubt, that he should let them know the exact time when the punishment will take place. In verses 43-46 they are told that knowledge of the time when they would render themselves deserving of God’s punishment is within God’s own special prerogative; the Prophet’s duty is only to administer a warning to them. But, says the verse, it is not the time, or the place or the manner or the form of the punishment that matters. What matters is that disbelievers should realize that when Divine punishment comes, it will be so swift, sudden and severe that they will feel as if the period of their prosperity and enjoyment was of a very short duration, and that the punishment had come too soon. This seems to be the purport of vv. 43-47.
a
10:46; 30:56; 46:36.
1597
有关系的并不是惩罚的时间、地点、方式和形式。有关系的是, 不信者应当认识到, 当真主的惩罚来临的时候, 是那么的神速、突然而严厉, 所以他们只感觉到他们在人世的富贵和享乐十分短促--------旦夕而已。
c
10:46; 30:56; 46:36; 79:47.
4570A
Commentary:
It is disbelievers’ way that whenever they are warned that they will be overtaken by Divine punishment if they rejected the Divine Message they impudently demand from their Prophet, half mockingly and half in doubt, that he should let them know the exact time when the punishment will take place. In verses 43-46 they are told that knowledge of the time when they would render themselves deserving of God’s punishment is within God’s own special prerogative; the Prophet’s duty is only to administer a warning to them. But, says the verse, it is not the time, or the place or the manner or the form of the punishment that matters. What matters is that disbelievers should realize that when Divine punishment comes, it will be so swift, sudden and severe that they will feel as if the period of their prosperity and enjoyment was of a very short duration, and that the punishment had come too soon. This seems to be the purport of vv. 43-47.
c
10:46; 30:56; 46:36.
3249
It is not the time, the place, the manner or the form of the punishment that matters. What matters is that disbelievers should realize that when Divine punishment comes, it will be so swift, sudden and severe that they will feel as if the period of their prosperity and enjoyment in the world was of a very short duration—only an evening or a morning.