Ruku 522 ع
Section 522 of 556 • 43 Verses
عبس
Abasa
He Frowned • makkah • 42 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
عَبَسَ وَتَوَلَّىٰٓ
这节经文提到一段有名的历史事件。一天, 穆圣正和几个古莱西首领谈到有关信仰的问题, 这时阿布杜拉•彬•乌姆•马克图姆来了, 后者认为穆圣把宝贵的时间和精力浪费在绝不信者头子身上, 所以想转移他的注意, 就请求他开导一些信仰问题。穆圣不喜欢他插嘴, 显得不高兴, 不再答理阿布杜拉 (طَبَرِی, Tabari, بَيَان, Bayan)。这说明穆圣很焦虑古莱西人首领的精神健康, 因为他继续和他们交谈而不理会阿布杜拉的干扰。这件事也证明了他很关心盲人的敏感心, 因为他只不过转过脸去不向着他--------后者看不见的举动--------对于他不合时宜的鲁莽干扰, 连一句责备或不满的话都没有, 注意不损伤他的自尊心和敏感心, 因此这节经文鲜明地显示出穆圣的十分高尚的精神境界; 不是像有些注释家似乎会想到的那样, 带有责备或不满的意思, 而是嘱咐他, 并且实际上是通过他来嘱咐他的信徒应当关心贫贱者的敏感心。
تفصیل کے لئے دیکھئے تفسیر کبیر جلد ہشتم صفحہ ۱۴۹ تا ۱۵۷۔
The verse refers to a well-known historical incident. As the Holy Prophet was engaged one day in a talk with some of the Quraish chiefs about some matters of belief, there came up ‘Abdullah ibn Umm-e-Maktum and, thinking that the Holy Prophet’s precious time and energy were being wasted on the confirmed leaders of disbelief, he sought to divert his attention and asked to be enlightened on some religious questions. The Holy Prophet disliked the intrusion, and showed his displeasure by turning aside from ‘Abdullah (Tabari & Bayan). While it showed the Holy Prophet’s solicitude for the spiritual well- being of the Quraish leaders in that he continued his discourse with them and paid no heed to ‘Abdullah’s interruption, the incident constituted also an evidence of his great regard for the tender susceptibilities of the blind man, because he merely turned his face away from him—an act which the latter could not see—and did not say even a word of reproach or disapprobation to him for his inop
74:23.
Commentary:
The verse refers to a well-known historical incident. As the Holy Prophet was engaged one day in a talk with some of the Quraish Chiefs about some matters of belief, there came up ‘Abdullah bin Ummi Maktum and, thinking that the Holy Prophet’s precious time and energy were being wasted on the confirmed leaders of disbelief, he sought to divert his attention and asked to be enlightened on some religious questions. The Holy Prophet disliked the intrusion, and showed his displeasure by turning aside from ‘Abdullah (Tabari and Bayan). The incident, while it showed the Holy Prophet’s solicitude for the spiritual well-being of the Quraish leaders, in that he continued his discourse with them and paid no heed to ‘Abdullah’s interruption was evidence of his great regard for the tender susceptibilities of the poor blind man, inasmuch as the Prophet merely turned his face from ‘Abdullah, an act which the latter could not see, not saying even a word of reproach or disapprobation to him for his inopportune and rash interruption. The verse thus throws a flood of light on the moral stature of the Holy Prophet; and instead of implying a reproach or rebuke, as some commentators seem to think, enjoins him and, through him, his followers, to have due regard for the tender susceptibilities of the poor, the humble, and the downtrodden.
The words "he frowned and turned aside," according to most commentators of the Quran refer to the Holy Prophet, but more correctly they seem to refer to the arrogant attitude of the conceited Quraish leader with whom the Holy Prophet was engaged in conversation and who turned away his face disdainfully, thinking how a humble and lowly person could dare interfere in the talk he was having with the Prophet.
1598
这节经文提到一段有名的历史事件。一天, 穆圣正和几个古莱西首领谈到有关信仰的问题, 这时阿布杜拉•彬•乌姆•马克图姆来了, 后者认为穆圣把宝贵的时间和精力浪费在绝不信者头子身上, 所以想转移他的注意, 就请求他开导一些信仰问题。穆圣不喜欢他插嘴, 显得不高兴, 不再答理阿布杜拉 (طَبَرِی, Tabari, بَيَان, Bayan)。这说明穆圣很焦虑古莱西人首领的精神健康, 因为他继续和他们交谈而不理会阿布杜拉的干扰。这件事也证明了他很关心盲人的敏感心, 因为他只不过转过脸去不向着他--------后者看不见的举动--------对于他不合时宜的鲁莽干扰, 连一句责备或不满的话都没有, 注意不损伤他的自尊心和敏感心, 因此这节经文鲜明地显示出穆圣的十分高尚的精神境界; 不是像有些注释家似乎会想到的那样, 带有责备或不满的意思, 而是嘱咐他, 并且实际上是通过他来嘱咐他的信徒应当关心贫贱者的敏感心。
1
تفصیل کے لئے دیکھئے تفسیر کبیر جلد ہشتم صفحہ ۱۴۹ تا ۱۵۷۔
b
74:23.
4571
Commentary:
The verse refers to a well-known historical incident. As the Holy Prophet was engaged one day in a talk with some of the Quraish Chiefs about some matters of belief, there came up ‘Abdullah bin Ummi Maktum and, thinking that the Holy Prophet’s precious time and energy were being wasted on the confirmed leaders of disbelief, he sought to divert his attention and asked to be enlightened on some religious questions. The Holy Prophet disliked the intrusion, and showed his displeasure by turning aside from ‘Abdullah (Tabari and Bayan). The incident, while it showed the Holy Prophet’s solicitude for the spiritual well-being of the Quraish leaders, in that he continued his discourse with them and paid no heed to ‘Abdullah’s interruption was evidence of his great regard for the tender susceptibilities of the poor blind man, inasmuch as the Prophet merely turned his face from ‘Abdullah, an act which the latter could not see, not saying even a word of reproach or disapprobation to him for his inopportune and rash interruption. The verse thus throws a flood of light on the moral stature of the Holy Prophet; and instead of implying a reproach or rebuke, as some commentators seem to think, enjoins him and, through him, his followers, to have due regard for the tender susceptibilities of the poor, the humble, and the downtrodden.
The words "he frowned and turned aside," according to most commentators of the Quran refer to the Holy Prophet, but more correctly they seem to refer to the arrogant attitude of the conceited Quraish leader with whom the Holy Prophet was engaged in conversation and who turned away his face disdainfully, thinking how a humble and lowly person could dare interfere in the talk he was having with the Prophet.
3250
The verse refers to a well-known historical incident. As the Holy Prophet was engaged one day in a talk with some of the Quraish chiefs about some matters of belief, there came up ‘Abdullah ibn Umm-e-Maktum and, thinking that the Holy Prophet’s precious time and energy were being wasted on the confirmed leaders of disbelief, he sought to divert his attention and asked to be enlightened on some religious questions. The Holy Prophet disliked the intrusion, and showed his displeasure by turning aside from ‘Abdullah (Tabari & Bayan). While it showed the Holy Prophet’s solicitude for the spiritual well- being of the Quraish leaders in that he continued his discourse with them and paid no heed to ‘Abdullah’s interruption, the incident constituted also an evidence of his great regard for the tender susceptibilities of the blind man, because he merely turned his face away from him—an act which the latter could not see—and did not say even a word of reproach or disapprobation to him for his inop
أَن جَآءَهُ ٱلْأَعْمَىٰ
وَمَا يُدْرِيكَ لَعَلَّهُۥ يَزَّكَّىٰٓ
这节经文中的代词 “你” 可以像下一节经文一样用来指穆圣, 代词 “他” 用来指那个古莱西人首领。
The pronoun "thee" in the verse may be applied, as is done in the text, to the Holy Prophet and the pronoun "he" to the Quraish leader.
Commentary:
The pronoun "thee" has been taken as applying to the Holy Prophet and the pronoun "he" to the Quraish leader with whom the Holy Prophet was holding conversation. But "thee" may more appropriately be applied lo those carping critics who, being hypersensitive, would not relish the attitude of the Holy Prophet on that occasion which was the only right and correct attitude for him to adopt.
1599
这节经文中的代词 “你” 可以像下一节经文一样用来指穆圣, 代词 “他” 用来指那个古莱西人首领。
4572
Commentary:
The pronoun "thee" has been taken as applying to the Holy Prophet and the pronoun "he" to the Quraish leader with whom the Holy Prophet was holding conversation. But "thee" may more appropriately be applied lo those carping critics who, being hypersensitive, would not relish the attitude of the Holy Prophet on that occasion which was the only right and correct attitude for him to adopt.
3251
The pronoun "thee" in the verse may be applied, as is done in the text, to the Holy Prophet and the pronoun "he" to the Quraish leader.
أَوْ يَذَّكَّرُ فَتَنفَعَهُ ٱلذِّكْرَىٰٓ
أَمَّا مَنِ ٱسْتَغْنَىٰ
Important Words:
استغنی (is disdainfully indifferent) is derived from غنی which means, he became rich. استغنی means, he wanted to be rich. استغنی عنه به means, he became indifferent after he got what he desired. The verse thus means, he desires wealth, or he is indifferent or careless (Lane & Aqrab).
Commentary:
See a collective note, on this and the following six verses, on v. 11 below.
4573
Important Words:
استغنی (is disdainfully indifferent) is derived from غنی which means, he became rich. استغنی means, he wanted to be rich. استغنی عنه به means, he became indifferent after he got what he desired. The verse thus means, he desires wealth, or he is indifferent or careless (Lane & Aqrab).
Commentary:
See a collective note, on this and the following six verses, on v. 11 below.
فَأَنتَ لَهُۥ تَصَدَّىٰ
Tasadda la-hu means, he addressed or applied or directed himself or his regard or attention or mind to him or it; he wanted; he inclined towards him or it (Lane),
Important Words:
تصدی (thou dost pay attention) is derived from صد . They say تصدی له i.e. he addressed or applied or directed himself or his regard or attention or mind to him or it; and he asked him or petitioned him for a thing that he wanted; he inclined towards him or it; he raised head towards him or it (Lane & Aqrab).
4574
Important Words:
تصدی (thou dost pay attention) is derived from صد . They say تصدی له i.e. he addressed or applied or directed himself or his regard or attention or mind to him or it; and he asked him or petitioned him for a thing that he wanted; he inclined towards him or it; he raised head towards him or it (Lane & Aqrab).
3252
Tasadda la-hu means, he addressed or applied or directed himself or his regard or attention or mind to him or it; he wanted; he inclined towards him or it (Lane),
وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ
这节经文有效地证实了穆圣对阿布杜拉•彬•乌姆•马克图姆的正确态度, 大意是说, 如果古莱西人首领不听取穆圣的话, 穆圣将撒手不管。他对阿布杜拉•彬•乌姆•马克图姆的态度似乎是冷淡的, 或对古莱西人首领的态度似乎是敬重的, 这些都不是出于个人利益的考虑。这完全是经典的命令: 对客人要和蔼有礼。
The verse constitutes an effective justification of the Holy Prophet’s attitude towards ‘Abdullah ibn Umm-e-Maktum. It purports to say that the Holy Prophet was not responsible if the Quraish leader did not benefit by his talk. His attitude of seeming indifference towards ‘Abdullah or of deference towards the Quraish leader proceeded from no consideration of any personal interest. It was solely dictated by the commandments of the Shari‘ah about behaving kindly and courteously towards one’s visitors.
Commentary:
The verse seems to constitute an effective justification of the Holy Prophet’s attitude towards ‘Abdullah bin Ummi Maktum. It purports to say that it would have brought no good to the Holy Prophet if ‘Abdullah or, for that matter, the Quraish leader did or did not benefit by his talk. Thus the attitude of fancied indifference towards ‘Abdullah or of deference towards the Quraish leader shown by the Holy Prophet proceeded from no consideration of any personal interest. The Holy Prophet’s reaction was solely due to compliance with the commandments of the Shari‘ah about behaving kindly and courteously towards one’s guests and visitors.
1600
这节经文有效地证实了穆圣对阿布杜拉•彬•乌姆•马克图姆的正确态度, 大意是说, 如果古莱西人首领不听取穆圣的话, 穆圣将撒手不管。他对阿布杜拉•彬•乌姆•马克图姆的态度似乎是冷淡的, 或对古莱西人首领的态度似乎是敬重的, 这些都不是出于个人利益的考虑。这完全是经典的命令: 对客人要和蔼有礼。
4574A
Commentary:
The verse seems to constitute an effective justification of the Holy Prophet’s attitude towards ‘Abdullah bin Ummi Maktum. It purports to say that it would have brought no good to the Holy Prophet if ‘Abdullah or, for that matter, the Quraish leader did or did not benefit by his talk. Thus the attitude of fancied indifference towards ‘Abdullah or of deference towards the Quraish leader shown by the Holy Prophet proceeded from no consideration of any personal interest. The Holy Prophet’s reaction was solely due to compliance with the commandments of the Shari‘ah about behaving kindly and courteously towards one’s guests and visitors.
3253
The verse constitutes an effective justification of the Holy Prophet’s attitude towards ‘Abdullah ibn Umm-e-Maktum. It purports to say that the Holy Prophet was not responsible if the Quraish leader did not benefit by his talk. His attitude of seeming indifference towards ‘Abdullah or of deference towards the Quraish leader proceeded from no consideration of any personal interest. It was solely dictated by the commandments of the Shari‘ah about behaving kindly and courteously towards one’s visitors.
وَأَمَّا مَن جَآءَكَ يَسْعَىٰ
وَهُوَ يَخْشَىٰ
فَأَنتَ عَنْهُ تَلَهَّىٰ
经文6-11是指穆圣的, 副词 اَمَّا (Amma) 在第6节的意思是 “这怎么可能”, 即 “不可能”; 所以这几节经可以解释为: “你怎么竟然可能去注意他这个倨傲冷漠的人, 而忽视他这个敬畏安拉并匆匆到你身旁来的人。” 但这几节经也可以用来指古莱西人首领, 根据有些 «古兰经» 注解家的看法, 这位古莱西人首领皱着眉头转过身去, 因为盲人到先知那里来了。据此, 这几节经可以理解为带有讽刺的意味, 使穆圣的批评者清楚地认识到他们自己的心境, 并不指他们所说的穆圣的任何弱点。
Verses 6-11 are applied to the Holy Prophet, the particle Amma in the 6th verse signifies "how could it be that," i.e. 'it cannot be;' and these verses would be interpreted as: 'How could it be possible that thou shouldst pay attention to him who is disdainfully indifferent and should neglect him who fears God and comes to thee hastening.' But these verses may also be applied to the Quraish leader who, as some Commentators are of the view, frowned and turned aside because there came to the Prophet the blind man. In this case these verses would be understood as having been used ironically and as bringing home to the critics of the Holy Prophet their own state of mind, and not referring to any weakness imputed to the Holy Prophet.
Commentary:
If vv. 6-11 are taken to apply to the Holy Prophet, then the particle أما in the 6th verse would signify "how could it be that" i.e. it cannot be; and these verses would be interpreted as: "How could it be possible that thou shouldst pay attention to him who is disdainfully indifferent and should neglect him who fears God and comes to thee hastening." These verses again constitute an eloquent commentary on the Holy Prophet’s regard for the humble and the suppressed. But the verse under comment may be applied more fittingly to those critics who would find fault with the Holy Prophet’s attitude towards ‘Abdullah bin Ummi Maktum on that particular occasion but who themselves, in their conceit and pride, would behave arrogantly towards the poor and the lowly. Thus these verses have been used ironically; they bring home to the critics their own state of mind; and do not refer to any weakness of the Holy Prophet. The next verse also supports this interpretation.
1601
经文6-11是指穆圣的, 副词 اَمَّا (Amma) 在第6节的意思是 “这怎么可能”, 即 “不可能”; 所以这几节经可以解释为: “你怎么竟然可能去注意他这个倨傲冷漠的人, 而忽视他这个敬畏安拉并匆匆到你身旁来的人。” 但这几节经也可以用来指古莱西人首领, 根据有些 «古兰经» 注解家的看法, 这位古莱西人首领皱着眉头转过身去, 因为盲人到先知那里来了。据此, 这几节经可以理解为带有讽刺的意味, 使穆圣的批评者清楚地认识到他们自己的心境, 并不指他们所说的穆圣的任何弱点。
4575
Commentary:
If vv. 6-11 are taken to apply to the Holy Prophet, then the particle أما in the 6th verse would signify "how could it be that" i.e. it cannot be; and these verses would be interpreted as: "How could it be possible that thou shouldst pay attention to him who is disdainfully indifferent and should neglect him who fears God and comes to thee hastening." These verses again constitute an eloquent commentary on the Holy Prophet’s regard for the humble and the suppressed. But the verse under comment may be applied more fittingly to those critics who would find fault with the Holy Prophet’s attitude towards ‘Abdullah bin Ummi Maktum on that particular occasion but who themselves, in their conceit and pride, would behave arrogantly towards the poor and the lowly. Thus these verses have been used ironically; they bring home to the critics their own state of mind; and do not refer to any weakness of the Holy Prophet. The next verse also supports this interpretation.
3254
Verses 6-11 are applied to the Holy Prophet, the particle Amma in the 6th verse signifies "how could it be that," i.e. 'it cannot be;' and these verses would be interpreted as: 'How could it be possible that thou shouldst pay attention to him who is disdainfully indifferent and should neglect him who fears God and comes to thee hastening.' But these verses may also be applied to the Quraish leader who, as some Commentators are of the view, frowned and turned aside because there came to the Prophet the blind man. In this case these verses would be understood as having been used ironically and as bringing home to the critics of the Holy Prophet their own state of mind, and not referring to any weakness imputed to the Holy Prophet.
كَلَّآ إِنَّهَا تَذْكِرَةٌ
20:4; 73:20; 74:55.
The verse means that the charge of indifference is not correct. Why at all the Holy Prophet should have adopted an attitude of sullen indifference towards a blind man when the Qur’an was meant equally for the rich and the poor? It was not only inconsistent with his own high moral stature but also against human reason to do so. What the Holy Prophet did on the specific occasion was demanded by the situation and, therefore, was the right thing for him to do.
20:4; 73:20; 74:55; 76:30.
Important Words:
کلا (nay) means, nay; by no means; on the contrary. The particle is also used to remonstrate with a person and to tell him that he is saying something which is not correct (Aqrab & Baqa).
Commentary:
The verse means that the charge of indifference is not correct. Moreover, why at all the Prophet should have adopted an attitude of sullen indifference towards a poor man when the Quran, being meant equally for the rich and the poor, it was not only inconsistent with his own high moral stature but also against human reason to do so? What the Prophet did on the specific occasion was dictated by the exigency of the occasion and was demanded by the situation and, therefore, was the right thing to do.
a
20:4; 73:20; 74:55.
1602
这节经文的意思是指责冷淡是不对的。«古兰经» 的态度对富人和穷人一视同仁, 为什么穆圣竟然对一个盲人抱着冷漠的态度? 这不仅与他自己崇高的精神境界不一致, 而且这样做也不合人的理智。在这样一个特殊的场合, 穆圣的表现是处境使然, 因此他这样做是对的。
a
20:4; 73:20; 74:55; 76:30.
4576
Important Words:
کلا (nay) means, nay; by no means; on the contrary. The particle is also used to remonstrate with a person and to tell him that he is saying something which is not correct (Aqrab & Baqa).
Commentary:
The verse means that the charge of indifference is not correct. Moreover, why at all the Prophet should have adopted an attitude of sullen indifference towards a poor man when the Quran, being meant equally for the rich and the poor, it was not only inconsistent with his own high moral stature but also against human reason to do so? What the Prophet did on the specific occasion was dictated by the exigency of the occasion and was demanded by the situation and, therefore, was the right thing to do.
a
20:4; 73:20; 74:55.
3255
The verse means that the charge of indifference is not correct. Why at all the Holy Prophet should have adopted an attitude of sullen indifference towards a blind man when the Qur’an was meant equally for the rich and the poor? It was not only inconsistent with his own high moral stature but also against human reason to do so. What the Holy Prophet did on the specific occasion was demanded by the situation and, therefore, was the right thing for him to do.
فَمَن شَآءَ ذَكَرَهُۥ
فِى صُحُفٍ مُّكَرَّمَةٍ
«古兰经» 是体现在各种启示经典中的一切永恒不灭的教义, 仿佛是一部天书的总集。这就是 “在这珍贵、崇高、纯洁的书页中” 这句经文的意义。这节经文还说, «古兰经» 要写成书的形式; 这部经典要受到尊敬、尊重, 要得到妥善保护与保存, 并防止任何的窜改和阻碍。
The Qur’an, being a compendium of all permanent and imperishable teachings embodied in various revealed Scriptures, constitutes, as it were, a collection of all heavenly Books. This is the significance of the words Contained in honoured Books. The verse further says that the Qur’an will be written in the form of a Book; it will be honoured and respected and will be protected and preserved against every kind of interpolation and interference.
Commentary:
The Quran being a compendium of all permanent and imperishable teachings which are embodied in various revealed Scriptures, constitutes, as it were, a collection of all heavenly Books. This is the significance of the words "Contained in honoured Books." The verse further says that the Quran will be written in the form of a Book, will be honoured and respected and will be protected and preserved against every kind of interpolation and interference.
1603
«古兰经» 是体现在各种启示经典中的一切永恒不灭的教义, 仿佛是一部天书的总集。这就是 “在这珍贵、崇高、纯洁的书页中” 这句经文的意义。这节经文还说, «古兰经» 要写成书的形式; 这部经典要受到尊敬、尊重, 要得到妥善保护与保存, 并防止任何的窜改和阻碍。
4577
Commentary:
The Quran being a compendium of all permanent and imperishable teachings which are embodied in various revealed Scriptures, constitutes, as it were, a collection of all heavenly Books. This is the significance of the words "Contained in honoured Books." The verse further says that the Quran will be written in the form of a Book, will be honoured and respected and will be protected and preserved against every kind of interpolation and interference.
3256
The Qur’an, being a compendium of all permanent and imperishable teachings embodied in various revealed Scriptures, constitutes, as it were, a collection of all heavenly Books. This is the significance of the words Contained in honoured Books. The verse further says that the Qur’an will be written in the form of a Book; it will be honoured and respected and will be protected and preserved against every kind of interpolation and interference.
مَّرْفُوعَةٍ مُّطَهَّرَةٍۭ
بِأَيْدِى سَفَرَةٍ
跟以上14-15节经中提到的 «古兰经» 的三个显著的特点相对照, 这一节和上一节经文中提到了得到 «古兰经» 启示的人同样有三个明显个性。得到 «古兰经» 启示的人不仅高尚、善良、而且走遍天涯海角解释、传播真主的启示。
یعنی صحابہؓ قرآن مجید کو لے کر دور دور پھیل جائیں گے۔
Important Words:
سفرة (writers) is derived from سفر which means, he travelled. They say سفر الکتاب i.e. he wrote the book. سفر الصبح means, the morning shone forth (Lane & Aqrab).
1604
跟以上14-15节经中提到的 «古兰经» 的三个显著的特点相对照, 这一节和上一节经文中提到了得到 «古兰经» 启示的人同样有三个明显个性。得到 «古兰经» 启示的人不仅高尚、善良、而且走遍天涯海角解释、传播真主的启示。
1
یعنی صحابہؓ قرآن مجید کو لے کر دور دور پھیل جائیں گے۔
4578
Important Words:
سفرة (writers) is derived from سفر which means, he travelled. They say سفر الکتاب i.e. he wrote the book. سفر الصبح means, the morning shone forth (Lane & Aqrab).
كِرَامٍۭ بَرَرَةٍ
یعنی قرآن مجید کی برکت سے صحابہؓ بڑی بڑی عزتیں پائیں گے اور نیکیوں میں ترقی کریں گے۔
As against three prominent characteristics of the Qur’an mentioned in the preceding verses (14, 15) three equally marked qualities of the bearers of its Message have been mentioned in this and the preceding verse. The bearers of the Quranic Message are not only noble and virtuous but they travel far and wide to explain and spread it.
Commentary:
As against three prominent characteristics of the Quran mentioned in the preceding vv. 12-15 above, three equally marked qualities of the bearers of its Message have been mentioned in this and the preceding verse. The bearers of the Quranic Message are not only noble and virtuous but travel far and wide to explain and spread it.
2
یعنی قرآن مجید کی برکت سے صحابہؓ بڑی بڑی عزتیں پائیں گے اور نیکیوں میں ترقی کریں گے۔
4579
Commentary:
As against three prominent characteristics of the Quran mentioned in the preceding vv. 12-15 above, three equally marked qualities of the bearers of its Message have been mentioned in this and the preceding verse. The bearers of the Quranic Message are not only noble and virtuous but travel far and wide to explain and spread it.
3257
As against three prominent characteristics of the Qur’an mentioned in the preceding verses (14, 15) three equally marked qualities of the bearers of its Message have been mentioned in this and the preceding verse. The bearers of the Quranic Message are not only noble and virtuous but they travel far and wide to explain and spread it.
قُتِلَ ٱلْإِنسَٰنُ مَآ أَكْفَرَهُۥ
不信者真是忘恩负义, 他们竟然拒绝一部像 «古兰经» 这样伟大而高尚的经典。只要他们肯接受启示, 他们就会从邪恶道德的泥潭中升到精神光辉的高峰。
یعنی کافر انسان ہلاکت کا مستحق ہے۔ کیونکہ اس نے بڑی ناشکر گذاری سے کام لیا ہے۔
How ungrateful are disbelievers that they should reject such a great and noble Book as the Qur’an, which has been revealed to raise them from the dust and squalor of moral turpitude to the heights of spiritual glory, if only they should accept its Message.
Commentary:
How ungrateful are disbelievers, says the verse, that they should reject such a great and noble Book as the Quran which has been revealed to raise them from the dust and squalor of moral turpitude to the heights of spiritual glory.
1605
不信者真是忘恩负义, 他们竟然拒绝一部像 «古兰经» 这样伟大而高尚的经典。只要他们肯接受启示, 他们就会从邪恶道德的泥潭中升到精神光辉的高峰。
3
یعنی کافر انسان ہلاکت کا مستحق ہے۔ کیونکہ اس نے بڑی ناشکر گذاری سے کام لیا ہے۔
4580
Commentary:
How ungrateful are disbelievers, says the verse, that they should reject such a great and noble Book as the Quran which has been revealed to raise them from the dust and squalor of moral turpitude to the heights of spiritual glory.
3258
How ungrateful are disbelievers that they should reject such a great and noble Book as the Qur’an, which has been revealed to raise them from the dust and squalor of moral turpitude to the heights of spiritual glory, if only they should accept its Message.
مِنْ أَىِّ شَىْءٍ خَلَقَهُۥ
مِن نُّطْفَةٍ خَلَقَهُۥ فَقَدَّرَهُۥ
18:38; 35:12; 36:78; 40:68.
18:38; 35:12; 36:78; 40:68.
18:38; 35:12; 36:78; 40:68.
Commentary:
The verse draws pointed attention to the very humble beginning of man, so that it may be brought home to him that God having created him from such an insignificant thing as a sperm drop, did not endow him with an infinite capacity for progress or did not reveal the Quran for his guidance, for nothing. Man has been created to pursue a noble ideal and achieve a great goal.
a
18:38; 35:12; 36:78; 40:68.
a
18:38; 35:12; 36:78; 40:68.
4581
Commentary:
The verse draws pointed attention to the very humble beginning of man, so that it may be brought home to him that God having created him from such an insignificant thing as a sperm drop, did not endow him with an infinite capacity for progress or did not reveal the Quran for his guidance, for nothing. Man has been created to pursue a noble ideal and achieve a great goal.
a
18:38; 35:12; 36:78; 40:68.
ثُمَّ ٱلسَّبِيلَ يَسَّرَهُۥ
یعنی اس کی ترقی کے راستہ کو جو قرآن مجید ہے عمل کے لئے آسان بنایا ہے۔
4
یعنی اس کی ترقی کے راستہ کو جو قرآن مجید ہے عمل کے لئے آسان بنایا ہے۔
ثُمَّ أَمَاتَهُۥ فَأَقْبَرَهُۥ
چونکہ یہاں ثُمَّ ہے‘ جو بعض دفعہ ترتیب مع التراخی پر دلالت کرتا ہے۔ اس لئے ہم نے بریکٹ میں ’’عمر طبعی‘‘ کے الفاظ بڑھا دئے ہیں تاکہ عربی کا صحیح ترجمہ ہو جائے۔
اس سے مراد یہ ہے کہ دنیا میں تو انسان کو اس کے رشتہ دار قبر میں رکھتے ہیں۔ لیکن اصل قبر انسان کی وہ ہے جہاں اللہ تعالیٰ انسان کی روح کو رکھتا ہے۔ اس لئے ہم نے ’’موعود‘‘ کا لفظ اس جگہ بڑھا دیا ہے۔
After its departure from its physical habitat the human soul acquires a new body and an abode according to the nature of the actions which man might have done during his life on earth. That is man’s real sepulchre. It is not the pit in which his body is placed by his relatives but an abode of happiness or misery according to his spiritual condition.
Commentary:
The natural powers with which man has been endowed signify that a very high spiritual destiny awaits him. But the physical body of man is too dense for an immeasurable and unending spiritual progress. To achieve his high destiny, God has decreed death for man, so that when the human soul is freed from the trammels of its physical tabernacle it should travel on the path leading to the goal of its infinite progress.
The 'grave' in this verse does not mean the tomb to which a dead body is consigned, but the state of the soul after death.
5
چونکہ یہاں ثُمَّ ہے‘ جو بعض دفعہ ترتیب مع التراخی پر دلالت کرتا ہے۔ اس لئے ہم نے بریکٹ میں ’’عمر طبعی‘‘ کے الفاظ بڑھا دئے ہیں تاکہ عربی کا صحیح ترجمہ ہو جائے۔
6
اس سے مراد یہ ہے کہ دنیا میں تو انسان کو اس کے رشتہ دار قبر میں رکھتے ہیں۔ لیکن اصل قبر انسان کی وہ ہے جہاں اللہ تعالیٰ انسان کی روح کو رکھتا ہے۔ اس لئے ہم نے ’’موعود‘‘ کا لفظ اس جگہ بڑھا دیا ہے۔
4582
Commentary:
The natural powers with which man has been endowed signify that a very high spiritual destiny awaits him. But the physical body of man is too dense for an immeasurable and unending spiritual progress. To achieve his high destiny, God has decreed death for man, so that when the human soul is freed from the trammels of its physical tabernacle it should travel on the path leading to the goal of its infinite progress.
The 'grave' in this verse does not mean the tomb to which a dead body is consigned, but the state of the soul after death.
3259
After its departure from its physical habitat the human soul acquires a new body and an abode according to the nature of the actions which man might have done during his life on earth. That is man’s real sepulchre. It is not the pit in which his body is placed by his relatives but an abode of happiness or misery according to his spiritual condition.
ثُمَّ إِذَا شَآءَ أَنشَرَهُۥ
یہ آیت بھی بتاتی ہے کہ یہاں قبر سے مراد اس دنیا کی قبر نہیں بلکہ اُخروی قبر ہے اور معنے یہ ہیں کہ اللہ تعالیٰ انسان کو اگلے جہان میں ایک دوسری زندگی بخشے گا۔
Commentary:
Man’s humble and insignificant beginning, his having been endowed with marvellous natural powers, his death—all this shows (says the verse) that death is not the end of man but that there is a life beyond.
1
یہ آیت بھی بتاتی ہے کہ یہاں قبر سے مراد اس دنیا کی قبر نہیں بلکہ اُخروی قبر ہے اور معنے یہ ہیں کہ اللہ تعالیٰ انسان کو اگلے جہان میں ایک دوسری زندگی بخشے گا۔
4583
Commentary:
Man’s humble and insignificant beginning, his having been endowed with marvellous natural powers, his death—all this shows (says the verse) that death is not the end of man but that there is a life beyond.
كَلَّا لَمَّا يَقْضِ مَآ أَمَرَهُۥ
یعنی تم یہ سمجھتے ہو کہ مرنے کے بعد کوئی زندگی انسان کو نہیں ملے گی۔
مطلب یہ ہے کہ جب انسان نے خداتعالیٰ کی بھیجی ہوئی شریعت پر عمل نہیں کیا تو یہ کس طرح ہو سکتا ہے کہ اس کا محاسبہ نہ کیا جائے۔ اور محاسبہ کی صورت میں ضروری ہے کہ اس کو مرنے کے بعد زندہ کیا جائے۔
Commentary:
Though God endowed man with great natural faculties and revealed Himself to him through His Messengers and heavenly Scriptures, yet unregenerate man fails to carry out the purpose of his creation which the Quran has summarized in the words: ما خلقت الجن و الانس الا لیعبدون i.e. man has been created to develop divine attributes and imbue himself with divine personality.
2
یعنی تم یہ سمجھتے ہو کہ مرنے کے بعد کوئی زندگی انسان کو نہیں ملے گی۔
3
مطلب یہ ہے کہ جب انسان نے خداتعالیٰ کی بھیجی ہوئی شریعت پر عمل نہیں کیا تو یہ کس طرح ہو سکتا ہے کہ اس کا محاسبہ نہ کیا جائے۔ اور محاسبہ کی صورت میں ضروری ہے کہ اس کو مرنے کے بعد زندہ کیا جائے۔
4584
Commentary:
Though God endowed man with great natural faculties and revealed Himself to him through His Messengers and heavenly Scriptures, yet unregenerate man fails to carry out the purpose of his creation which the Quran has summarized in the words: ما خلقت الجن و الانس الا لیعبدون i.e. man has been created to develop divine attributes and imbue himself with divine personality.
فَلْيَنظُرِ ٱلْإِنسَٰنُ إِلَىٰ طَعَامِهِۦٓ
أَنَّا صَبَبْنَا ٱلْمَآءَ صَبًّا
71:12; 78:15.
71:12; 78:15.
71:12; 78:15.
b
71:12; 78:15.
a
71:12; 78:15.
a
71:12; 78:15.
ثُمَّ شَقَقْنَا ٱلْأَرْضَ شَقًّا
یعنی دانہ اگانے کے قابل بنایا ہے۔
4
یعنی دانہ اگانے کے قابل بنایا ہے۔
فَأَنۢبَتْنَا فِيهَا حَبًّا
78:16.
78:16.
78:16.
c
78:16.
b
78:16.
b
78:16.
وَعِنَبًا وَقَضْبًا
وَزَيْتُونًا وَنَخْلًا
وَحَدَآئِقَ غُلْبًا
78:17.
پہلے الگ الگ قسم کے پھل گِنے تھے‘ پھر بتایا کہ انسانی دستکاری کا کمال الگ الگ درختوں سے نہیں کھلتا بلکہ باغات سے کھلتا ہے۔ سو ہم نے باغات بنانے کی عقل بھی انسان کو بخشی اور چونکہ وہ عقل ہم نے بخشی ہے اس لئے باغات کا بنانا ہماری طرف منسوب ہے۔
78:17.
78:17.
a
78:17.
5
پہلے الگ الگ قسم کے پھل گِنے تھے‘ پھر بتایا کہ انسانی دستکاری کا کمال الگ الگ درختوں سے نہیں کھلتا بلکہ باغات سے کھلتا ہے۔ سو ہم نے باغات بنانے کی عقل بھی انسان کو بخشی اور چونکہ وہ عقل ہم نے بخشی ہے اس لئے باغات کا بنانا ہماری طرف منسوب ہے۔
a
78:17.
c
78:17.
وَفَٰكِهَةً وَأَبًّا
یہاں اَبّ کا لفظ ہے جس کے معنے لُغت میں ان تمام خود رو بوٹیوں کے ہوتے ہیں جن کو انسان نہیں کھاتا (فتح البیان) اسی لئے ہم نے اس کا ترجمہ ’’خشک گھاس اور جھاڑیاں‘‘ کر دیا ہے۔
یہ سارے الفاظ چونکہ حَدَائِقَ غُلْبًا کے ماتحت ہیں اس لئے فَاکِھَۃً کے معنے ہوں گے قسم قسم کے پھل‘ جو باغ کا ہی حصہ ہوتے ہیں اور اَبًّا کے معنے ہوں گے قسم قسم کی خود رو جھاڑیاں‘ اور یہ بھی حَدَائِقَ غُلْـبًا کے تابع ہے کیونکہ بعض جنگلی پودے ایسے ہوتے ہیں کہ جن کو بڑے بڑے خوشنما پھول لگتے ہیں اور اُن سے بڑی اعلیٰ درجہ کی خوشبو آتی ہے جیسے ہائیمو سائیمس کا پودا ہے کہ اس پر ہزاروں ہزار پھول لگے ہوئے ہوتے ہیں اور وہ بڑی خوشبو دیتے ہیں۔ خوشبو دار ویزلین جو بازاروں میں بکتی ہے اس میں اسی کی خوشبو ملائی جاتی ہے۔
6
یہاں اَبّ کا لفظ ہے جس کے معنے لُغت میں ان تمام خود رو بوٹیوں کے ہوتے ہیں جن کو انسان نہیں کھاتا (فتح البیان) اسی لئے ہم نے اس کا ترجمہ ’’خشک گھاس اور جھاڑیاں‘‘ کر دیا ہے۔
7
یہ سارے الفاظ چونکہ حَدَائِقَ غُلْبًا کے ماتحت ہیں اس لئے فَاکِھَۃً کے معنے ہوں گے قسم قسم کے پھل‘ جو باغ کا ہی حصہ ہوتے ہیں اور اَبًّا کے معنے ہوں گے قسم قسم کی خود رو جھاڑیاں‘ اور یہ بھی حَدَائِقَ غُلْـبًا کے تابع ہے کیونکہ بعض جنگلی پودے ایسے ہوتے ہیں کہ جن کو بڑے بڑے خوشنما پھول لگتے ہیں اور اُن سے بڑی اعلیٰ درجہ کی خوشبو آتی ہے جیسے ہائیمو سائیمس کا پودا ہے کہ اس پر ہزاروں ہزار پھول لگے ہوئے ہوتے ہیں اور وہ بڑی خوشبو دیتے ہیں۔ خوشبو دار ویزلین جو بازاروں میں بکتی ہے اس میں اسی کی خوشبو ملائی جاتی ہے۔
مَّتَٰعًا لَّكُمْ وَلِأَنْعَٰمِكُمْ
79:34.
یعنی انسانی لگائے ہوئے درختوں کے پھل یا خودرو پودوں کے پھل یا ان پر لگنے والے پھولوں کو تو انسان استعمال کرتا ہے لیکن ان کے پتے اور گرے ہوئے پھل جانور بھی کھاتے ہیں۔ پس یہ سب کچھ انسانوں اور جانوروں ں کے فائدہ کے لئے پیدا کیا گیا ہے۔
79:34.
79:34.
Commentary:
These verses (v. 25-33) contain a beautiful description of the consummate arrangement that God has made for the physical sustenance of man, and from it the moral is drawn that when God has made so complete and full a provision for man’s temporary and limited life, He could not have omitted to make a similar provision for his everlasting spiritual life, and further that if there was no life after death, God would not have made such consummate arrangement.
b
79:34.
1
یعنی انسانی لگائے ہوئے درختوں کے پھل یا خودرو پودوں کے پھل یا ان پر لگنے والے پھولوں کو تو انسان استعمال کرتا ہے لیکن ان کے پتے اور گرے ہوئے پھل جانور بھی کھاتے ہیں۔ پس یہ سب کچھ انسانوں اور جانوروں ں کے فائدہ کے لئے پیدا کیا گیا ہے۔
b
79:34.
4585
Commentary:
These verses (v. 25-33) contain a beautiful description of the consummate arrangement that God has made for the physical sustenance of man, and from it the moral is drawn that when God has made so complete and full a provision for man’s temporary and limited life, He could not have omitted to make a similar provision for his everlasting spiritual life, and further that if there was no life after death, God would not have made such consummate arrangement.
d
79:34.
فَإِذَا جَآءَتِ ٱلصَّآخَّةُ
79:35.
79:35.
c
79:35.
c
79:35.
4586
Commentary:
The word الصاخة (the deafening shout) signifies that as disbelievers turned a deaf ear to Quranic teaching, the punishment that will be inflicted upon them will take the form of "a deafening shout."
e
79:35.
يَوْمَ يَفِرُّ ٱلْمَرْءُ مِنْ أَخِيهِ
44:42.
44:42.
44:42.
d
44:42.
d
44:42.
f
44:42.
وَأُمِّهِۦ وَأَبِيهِ
وَصَٰحِبَتِهِۦ وَبَنِيهِ
70:13.
70:13.
e
70:13.
e
70:13.
a
70:13.
3259A
What an alarming picture of the Day of Reckoning!
لِكُلِّ ٱمْرِئٍ مِّنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ
人处于苦难和悲伤之中就连他的至亲都容易忘掉。他自己的麻烦也够他操心的了。
In time of tribulation and sorrow a man is apt to forget even his nearest relations. He has his own enough troubles to keep him busy.
Commentary:
In time of tribulation and sorrow a man is apt to forget even his nearest relations. He has his own troubles to keep him occupied. Such will be the condition of disbelievers on the Day of Resurrection. The advent of the Holy Prophet has also been likened to "Resurrection" in the Quran, as also the advent of every great Divine Reformer. With the advent of a Divine Messenger a wide gulf intervenes between believers and disbelievers, however closely related they may be. It is to this unpalatable truth that Jesus referred when he said:
I have come to set a man against his father, a daughter against her mother, young wife against her mother-in-law. (Matt. 10:35).
1606
人处于苦难和悲伤之中就连他的至亲都容易忘掉。他自己的麻烦也够他操心的了。
4587
Commentary:
In time of tribulation and sorrow a man is apt to forget even his nearest relations. He has his own troubles to keep him occupied. Such will be the condition of disbelievers on the Day of Resurrection. The advent of the Holy Prophet has also been likened to "Resurrection" in the Quran, as also the advent of every great Divine Reformer. With the advent of a Divine Messenger a wide gulf intervenes between believers and disbelievers, however closely related they may be. It is to this unpalatable truth that Jesus referred when he said:
I have come to set a man against his father, a daughter against her mother, young wife against her mother-in-law. (Matt. 10:35).
3260
In time of tribulation and sorrow a man is apt to forget even his nearest relations. He has his own enough troubles to keep him busy.
وُجُوهٌ يَوْمَئِذٍ مُّسْفِرَةٌ
3:107; 10:27.
3:107; 10:27.
3:107; 10:27.
f
3:107; 10:27.
a
3:107; 10:27.
b
3:107; 10:27.
ضَاحِكَةٌ مُّسْتَبْشِرَةٌ
وَوُجُوهٌ يَوْمَئِذٍ عَلَيْهَا غَبَرَةٌ
68:44; 75:25; 88:3, 4.
68:44; 75:25; 88:3, 4.
68:44; 75:25; 88:3-4.
g
68:44; 75:25; 88:3, 4.
b
68:44; 75:25; 88:3-4.
c
68:44; 75:25; 88:3, 4.
تَرْهَقُهَا قَتَرَةٌ
14:51; 23:105.
14:51; 23:105.
14:51; 23:105.
h
14:51; 23:105.
c
14:51; 23:105.
d
14:51; 23:105.
أُو۟لَٰٓئِكَ هُمُ ٱلْكَفَرَةُ ٱلْفَجَرَةُ
Important Words:
کفرة is plural of کافر which being act. part. from کفر means: (1) one who disbelieves in the Divine Message; (2) one who conceals a thing (Aqrab).
فجرة is plural of فاجر which is act. part. from فجر and means: (1) one who turns away from truth; (2) a false swearer of oaths; (3) a rejecter and disbeliever of Divine commandments; (4) a shameless fellow; and (5) one whose affair has become spoilt (Lane & Aqrab).
4588
Important Words:
کفرة is plural of کافر which being act. part. from کفر means: (1) one who disbelieves in the Divine Message; (2) one who conceals a thing (Aqrab).
فجرة is plural of فاجر which is act. part. from فجر and means: (1) one who turns away from truth; (2) a false swearer of oaths; (3) a rejecter and disbeliever of Divine commandments; (4) a shameless fellow; and (5) one whose affair has become spoilt (Lane & Aqrab).