Ruku 527 ع
Section 527 of 556 • 23 Verses
البروج
Al-Buruj
The Mansions of the Stars • makkah • 22 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
وَٱلسَّمَآءِ ذَاتِ ٱلْبُرُوجِ
بُرج آسمان کے ان فرضی مقامات کو کہتے ہیں جن میں فرض کیا جاتا ہے کہ سورج گذرتا ہے۔ پس اس جگہ کہا گیا ہے کہ مَیں بُرجوں والے آسمان کی شہادت پیش کرتا ہوں یعنی آسمان روحانی کے جو سورج ہیں ان کی ترقیات روحانی کو میں گواہی کے طور پر پیش کرتا ہوں۔ یعنی جُوں جُوں وہ اپنی سیر روحانی میں ترقی کریں گے۔ قرآن کریم کی سچائی کی گواہی دیتے چلے جائیں گے۔
15:17; 25:62.
Mujaddids, or twelve mansions in the spiritual firmament of Islam, who will keep its light burning after the Spiritual Sun will have set, i.e. after the first three best centuries of Islam will have passed, resulting in the spread of spiritual darkness over the whole world. These Reformers will bear witness to the truth of Islam, and of the Qur’an and to that of the Holy Prophet.
15:17; 25:62.
Important Words:
البروج (mansions of stars) is the plural of برج (burj) which is substantive noun from برج (baraja) which means, it was or became apparent, manifest or conspicuous or it was or became high or elevated. برج means, a tower; a sign of the Zodiac. بروج means, mansions (i.e. courses or stages) of the moon or the stars; or asterisms or constellations. See also 15:17 (Lane).
Commentary:
The verse purports to say that just as there are twelve mansions of stars in the physical heaven, similarly there will be twelve Divine Reformers or Mujaddids or twelve mansions in the spiritual firmament of Islam who will keep its light burning after the sun had set, i.e. after the first three best centuries of Islam will have passed resulting in the spread of spiritual darkness over the whole world. These Reformers will bear witness to the truth of Islam, the Quran and that of the Holy Prophet.
b
15:17; 25:62.
1653
مُجَدِّدِيْن (Mujaddidin) 即伊斯兰教精神穹苍的十二座星宫。精神上的太阳将落下, 就是说, 伊斯兰教最卓越的头三个世纪将过去而导致全世界一片精神黑暗, 但在这之后伊斯兰教将保持其熊熊光辉。这些复兴者将证明伊斯兰教的真理, 证明 «古兰经» 的真理和穆圣的真理。
1
بُرج آسمان کے ان فرضی مقامات کو کہتے ہیں جن میں فرض کیا جاتا ہے کہ سورج گذرتا ہے۔ پس اس جگہ کہا گیا ہے کہ مَیں بُرجوں والے آسمان کی شہادت پیش کرتا ہوں یعنی آسمان روحانی کے جو سورج ہیں ان کی ترقیات روحانی کو میں گواہی کے طور پر پیش کرتا ہوں۔ یعنی جُوں جُوں وہ اپنی سیر روحانی میں ترقی کریں گے۔ قرآن کریم کی سچائی کی گواہی دیتے چلے جائیں گے۔
b
15:17; 25:62.
4657
Important Words:
البروج (mansions of stars) is the plural of برج (burj) which is substantive noun from برج (baraja) which means, it was or became apparent, manifest or conspicuous or it was or became high or elevated. برج means, a tower; a sign of the Zodiac. بروج means, mansions (i.e. courses or stages) of the moon or the stars; or asterisms or constellations. See also 15:17 (Lane).
Commentary:
The verse purports to say that just as there are twelve mansions of stars in the physical heaven, similarly there will be twelve Divine Reformers or Mujaddids or twelve mansions in the spiritual firmament of Islam who will keep its light burning after the sun had set, i.e. after the first three best centuries of Islam will have passed resulting in the spread of spiritual darkness over the whole world. These Reformers will bear witness to the truth of Islam, the Quran and that of the Holy Prophet.
b
15:17; 25:62.
3307
Mujaddids, or twelve mansions in the spiritual firmament of Islam, who will keep its light burning after the Spiritual Sun will have set, i.e. after the first three best centuries of Islam will have passed, resulting in the spread of spiritual darkness over the whole world. These Reformers will bear witness to the truth of Islam, and of the Qur’an and to that of the Holy Prophet.
وَٱلْيَوْمِ ٱلْمَوْعُودِ
“受约的日子” 可以指主许的迈喜合将被唤起促发伊斯兰教的复兴。事实上, 在伊斯兰教的历史上有很多可以称为受约的日子, 即白德尔 (بَدْر, Badr) 战役之日、壕沟战役光荣地结束的日子、麦加攻克之日。但是典型的受约日, 是穆圣在伊历纪元14世纪作为他的代表再次降临的时刻, 那时伊斯兰教将获得新生, 并将战胜其他宗教。“受约的日子” 也可以指知行正道的人将得福会见他们的养主的那天。
یعنی وہ دن جبکہ انسان خدا کے فضل سے پھر اپنے ربّ کو پا لے گا۔
"The Promised Day" may signify the day when the Promised Messiah will be raised to bring about the renaissance of Islam. In fact, there have been many such days in the history of Islam which could be called the promised day namely, the day of the Battle of Badr, the day when the Battle of the Trench came to a glorious end and the day of the Fall of Mecca. But the Promised Day par excellence is the time of the Second Advent of the Holy Prophet in the person of his Deputy in the 14th century A.H., when Islam is to receive a new life and to prevail over all other religions. The "Promised Day" may also mean the day when the righteous will enjoy the bliss of meeting with their Lord.
Commentary:
"The Promised Day" here signifies the day when the Promised Messiah will be raised to bring about the renaissance of Islam. There have been many such days in the history of Islam which could be called the "Promised Day," namely, the day of the Battle of Badr, the day when the Battle of Ditch came to a glorious end, and the day of the Fall of Mecca. But the Promised Day par excellence was the time of the Second Coming of the Holy Prophet in the person of the Promised Messiah in the 14th Century A.H. when Islam was to receive a new life and to prevail over all other religions.
The verse may also signify the day when the righteous will enjoy the ecstasy of meeting with their Lord.
1654
“受约的日子” 可以指主许的迈喜合将被唤起促发伊斯兰教的复兴。事实上, 在伊斯兰教的历史上有很多可以称为受约的日子, 即白德尔 (بَدْر, Badr) 战役之日、壕沟战役光荣地结束的日子、麦加攻克之日。但是典型的受约日, 是穆圣在伊历纪元14世纪作为他的代表再次降临的时刻, 那时伊斯兰教将获得新生, 并将战胜其他宗教。“受约的日子” 也可以指知行正道的人将得福会见他们的养主的那天。
1
یعنی وہ دن جبکہ انسان خدا کے فضل سے پھر اپنے ربّ کو پا لے گا۔
4658
Commentary:
"The Promised Day" here signifies the day when the Promised Messiah will be raised to bring about the renaissance of Islam. There have been many such days in the history of Islam which could be called the "Promised Day," namely, the day of the Battle of Badr, the day when the Battle of Ditch came to a glorious end, and the day of the Fall of Mecca. But the Promised Day par excellence was the time of the Second Coming of the Holy Prophet in the person of the Promised Messiah in the 14th Century A.H. when Islam was to receive a new life and to prevail over all other religions.
The verse may also signify the day when the righteous will enjoy the ecstasy of meeting with their Lord.
3308
"The Promised Day" may signify the day when the Promised Messiah will be raised to bring about the renaissance of Islam. In fact, there have been many such days in the history of Islam which could be called the promised day namely, the day of the Battle of Badr, the day when the Battle of the Trench came to a glorious end and the day of the Fall of Mecca. But the Promised Day par excellence is the time of the Second Advent of the Holy Prophet in the person of his Deputy in the 14th century A.H., when Islam is to receive a new life and to prevail over all other religions. The "Promised Day" may also mean the day when the righteous will enjoy the bliss of meeting with their Lord.
وَشَاهِدٍ وَمَشْهُودٍ
每一个先知或复兴者都是一个见证人 (شَاهِد, Shahid), 因为他亲眼目睹安拉的存在, 他也是受见证的人 (مَشْهُوْد, Mashhud), 因为安拉假借他的双手显示征象和奇迹, 从而证明他的真理。但是就像经文所表明的, 这里的见证人就是主许迈喜合, 受见证人就是穆圣。这节经文的含意是: 主许迈喜合将以他的讲话、交谈、写作以及安拉假借他的双手显示的迹象来证明穆圣的真理。他在这个意义上还将证明: 穆圣说主许迈喜合和受道教长在伊历纪元14世纪降世的预言将得到应验。主许迈喜合也是受道教长, 因为穆圣亲身作证了他的真理。因此穆圣和主许迈喜合一位是见证人, 另一位是被见证人。
یعنی اس دن ایک ایسا انسان ظاہر ہوگا جو خداتعالیٰ سے الہام پاکر محمد رسول اللہ صلی اللہ علیہ وسلم کی سچائی کی گواہی دے گا اور دوسری طرف محمدرسول اللہ صلی اللہ علیہ وسلم کے کلام میں اس کی سچائی پر گواہی ہوگی۔ اس لئے وہ گواہ بھی ہوگا اور مشہود بھی ہوگا۔ یعنی جس پر گواہی دی گئی ہے۔
Every Prophet or Divine Reformer is a Shahid, i.e. bearer of witness, because he is a living witness to the existence of God, and he is also Mashhud (to whom witness is borne) because God bears witness to his truth by showing Signs and miracles at his hands. But here, as the text shows, the Shahid is the Promised Messiah and Mashhud is the Holy Prophet, and the verse signifies that the Promised Messiah will bear witness to the truth of the Holy Prophet by his speeches, discourses and writings and by the Signs that God will show at his hands. He will also bear witness in the sense that in his person the prophecy of the Holy Prophet about the appearance of the Promised Messiah and Mahdi in the 14th century A.H. will be fulfilled. The Promised Messiah is also Mashhud in the sense that the Holy Prophet himself has borne witness to his truth. Thus the Holy Prophet and the Promised Messiah are both Shahids (bearers of witness) and Mashhuds (to whom witness is born
Commentary:
Every Prophet or Divine Reformer is شاھد i.e. bearer of witness, because he is a living witness to the existence of God, and he is also مشھود (about whom witness is borne) because God bears witness to his truth by showing signs and miracles at his hands, and by creating conditions and circumstances which establish the truth of his Message and mission. But here, as the text shows, the شاھد (bearer of witness) is the Promised Messiah and (about whom witness is borne) is the Holy Prophet, and the verse signifies that the Promised Messiah will bear witness to the truth of the Holy Prophet by his speeches, discourses and writings, and by the signs that God will show at his hands. The Promised Messiah will also bear witness to the truth of the Holy Prophet in the sense that in his person the prophecy of the Holy Prophet about the appearance of the Messiah and Mahdi in the 14th century A.H. will be fulfilled. The Promised Messiah will also be مشھودin the sense that the hadith of the Holy Prophet will bear witness to his truth. Thus the Holy Prophet and the Promised Messiah will both be شاھد (bearer of witness) and مشھود (about whom witness is borne).
1655
每一个先知或复兴者都是一个见证人 (شَاهِد, Shahid), 因为他亲眼目睹安拉的存在, 他也是受见证的人 (مَشْهُوْد, Mashhud), 因为安拉假借他的双手显示征象和奇迹, 从而证明他的真理。但是就像经文所表明的, 这里的见证人就是主许迈喜合, 受见证人就是穆圣。这节经文的含意是: 主许迈喜合将以他的讲话、交谈、写作以及安拉假借他的双手显示的迹象来证明穆圣的真理。他在这个意义上还将证明: 穆圣说主许迈喜合和受道教长在伊历纪元14世纪降世的预言将得到应验。主许迈喜合也是受道教长, 因为穆圣亲身作证了他的真理。因此穆圣和主许迈喜合一位是见证人, 另一位是被见证人。
2
یعنی اس دن ایک ایسا انسان ظاہر ہوگا جو خداتعالیٰ سے الہام پاکر محمد رسول اللہ صلی اللہ علیہ وسلم کی سچائی کی گواہی دے گا اور دوسری طرف محمدرسول اللہ صلی اللہ علیہ وسلم کے کلام میں اس کی سچائی پر گواہی ہوگی۔ اس لئے وہ گواہ بھی ہوگا اور مشہود بھی ہوگا۔ یعنی جس پر گواہی دی گئی ہے۔
4659
Commentary:
Every Prophet or Divine Reformer is شاھد i.e. bearer of witness, because he is a living witness to the existence of God, and he is also مشھود (about whom witness is borne) because God bears witness to his truth by showing signs and miracles at his hands, and by creating conditions and circumstances which establish the truth of his Message and mission. But here, as the text shows, the شاھد (bearer of witness) is the Promised Messiah and (about whom witness is borne) is the Holy Prophet, and the verse signifies that the Promised Messiah will bear witness to the truth of the Holy Prophet by his speeches, discourses and writings, and by the signs that God will show at his hands. The Promised Messiah will also bear witness to the truth of the Holy Prophet in the sense that in his person the prophecy of the Holy Prophet about the appearance of the Messiah and Mahdi in the 14th century A.H. will be fulfilled. The Promised Messiah will also be مشھودin the sense that the hadith of the Holy Prophet will bear witness to his truth. Thus the Holy Prophet and the Promised Messiah will both be شاھد (bearer of witness) and مشھود (about whom witness is borne).
3309
Every Prophet or Divine Reformer is a Shahid, i.e. bearer of witness, because he is a living witness to the existence of God, and he is also Mashhud (to whom witness is borne) because God bears witness to his truth by showing Signs and miracles at his hands. But here, as the text shows, the Shahid is the Promised Messiah and Mashhud is the Holy Prophet, and the verse signifies that the Promised Messiah will bear witness to the truth of the Holy Prophet by his speeches, discourses and writings and by the Signs that God will show at his hands. He will also bear witness in the sense that in his person the prophecy of the Holy Prophet about the appearance of the Promised Messiah and Mahdi in the 14th century A.H. will be fulfilled. The Promised Messiah is also Mashhud in the sense that the Holy Prophet himself has borne witness to his truth. Thus the Holy Prophet and the Promised Messiah are both Shahids (bearers of witness) and Mashhuds (to whom witness is born
قُتِلَ أَصْحَٰبُ ٱلْأُخْدُودِ
有些 «古兰经» 注释家认为这节经文是阐明也门的犹太王祖•努瓦什 (ذُوْنُوَاس, Dhu Nuwas) 将有些基督徒烧死的情况的。但有些注释家认为是阐明巴比伦的尼布甲尼国王 (Nebuchadnezzar) 把以色列民族的一些领袖投入熔炉的情况的 («但以理书» 3:19-22)。这节经文也许用来说明那些真理的敌人更贴切, 他们在宗教复兴者的每个时代都剧烈反对、迫害信者。这节经文的用意并不是指过去的事情真实性可疑。在 «古兰经» 中任何地方安拉都没有凭过去的事情作证。但在第三节经文中, 安拉凭 “受约的日子” 作证。在这节经文和下面几节经文中似乎是暗示主许迈喜合的信从者为了迎接那伟大的日子必须承受巨大的苦难。
یعنی سچے مذہبوں کے دشمن ہمیشہ مومنوں کو ہلاک کرنے کے لئے آگ بھڑکاتے رہتے ہیں لیکن ان کو ہلاک کرنے میں ناکام رہتے ہیں اور خود ہلاک ہو جاتے ہیں۔
By some Commentators of the Qur’an the verse is taken to refer to the burning to death of some Christians by the Jewish King, Dhu Nuwas of Yemen; by some others to the casting into a burning furnace of some Israelite leaders by King Nebuchadnezzar of Babylon (Dan. 3:19-22). The verse may more fittingly apply to those enemies of truth, who in the time of every Divine Reformer bitterly oppose and persecute believers. It is not intended here to refer to any past incident of doubtful authenticity. Nowhere in the Qur’an has God sworn by past incidents. In v. 3 God swears by the "Promised Day." In the present and the next few verses it seems to be hinted that the followers of the Promised Messiah will have to suffer great hardships to usher in that great day.
Commentary:
By some commentators of the Quran the verse is taken to refer to the burning to death of some Christians by the Jewish King, Dhu Nuwas of Yemen; by some others to the casting into a burning furnace of some Israelite leaders by King Nebuchadnezzar of Babylon (Dan. 3:19-22). The verse may also apply to those enemies of truth, who in the time of every Divine Reformer bitterly oppose and persecute believers. But as the context shows, the verse applies particularly to the enemies of the Promised Messiah and the persecutors and tormentors of his righteous followers. The word "trench" may possess a prophetical reference to the trenches of modern warfare.
It is not intended there to refer to any past incident of doubtful authenticity. Nowhere in the Quran has God sworn by past incidents. In v. 3. God swears by the "Promised Day." In the present and the next few verses it is hinted that the followers of the Promised Messiah will have to render great sacrifices to usher in that Great Day.
1656
有些 «古兰经» 注释家认为这节经文是阐明也门的犹太王祖•努瓦什 (ذُوْنُوَاس, Dhu Nuwas) 将有些基督徒烧死的情况的。但有些注释家认为是阐明巴比伦的尼布甲尼国王 (Nebuchadnezzar) 把以色列民族的一些领袖投入熔炉的情况的 («但以理书» 3:19-22)。这节经文也许用来说明那些真理的敌人更贴切, 他们在宗教复兴者的每个时代都剧烈反对、迫害信者。这节经文的用意并不是指过去的事情真实性可疑。在 «古兰经» 中任何地方安拉都没有凭过去的事情作证。但在第三节经文中, 安拉凭 “受约的日子” 作证。在这节经文和下面几节经文中似乎是暗示主许迈喜合的信从者为了迎接那伟大的日子必须承受巨大的苦难。
3
یعنی سچے مذہبوں کے دشمن ہمیشہ مومنوں کو ہلاک کرنے کے لئے آگ بھڑکاتے رہتے ہیں لیکن ان کو ہلاک کرنے میں ناکام رہتے ہیں اور خود ہلاک ہو جاتے ہیں۔
4660
Commentary:
By some commentators of the Quran the verse is taken to refer to the burning to death of some Christians by the Jewish King, Dhu Nuwas of Yemen; by some others to the casting into a burning furnace of some Israelite leaders by King Nebuchadnezzar of Babylon (Dan. 3:19-22). The verse may also apply to those enemies of truth, who in the time of every Divine Reformer bitterly oppose and persecute believers. But as the context shows, the verse applies particularly to the enemies of the Promised Messiah and the persecutors and tormentors of his righteous followers. The word "trench" may possess a prophetical reference to the trenches of modern warfare.
It is not intended there to refer to any past incident of doubtful authenticity. Nowhere in the Quran has God sworn by past incidents. In v. 3. God swears by the "Promised Day." In the present and the next few verses it is hinted that the followers of the Promised Messiah will have to render great sacrifices to usher in that Great Day.
3310
By some Commentators of the Qur’an the verse is taken to refer to the burning to death of some Christians by the Jewish King, Dhu Nuwas of Yemen; by some others to the casting into a burning furnace of some Israelite leaders by King Nebuchadnezzar of Babylon (Dan. 3:19-22). The verse may more fittingly apply to those enemies of truth, who in the time of every Divine Reformer bitterly oppose and persecute believers. It is not intended here to refer to any past incident of doubtful authenticity. Nowhere in the Qur’an has God sworn by past incidents. In v. 3 God swears by the "Promised Day." In the present and the next few verses it seems to be hinted that the followers of the Promised Messiah will have to suffer great hardships to usher in that great day.
ٱلنَّارِ ذَاتِ ٱلْوَقُودِ
یعنی یہ آگ جو سچے مذہبوں کے خلاف یا ان کے لیڈروں کے خلاف بھڑکائی جاتی ہے معمولی آگ نہیں ہوتی بلکہ باربار دشمنی کے ایندھن سے اس کو بھڑکایا جاتا ہے۔
یہ لفظ دو طرح آتا ہے‘ ایک وُقُوْدٌ (واؤ کی پیش کے ساتھ) جس کے معنے ہیں آگ بھڑکانا اور ایک وَقُوْدٌ (واؤ کی زبر کے ساتھ) جس کے معنے ایندھن کے ہیں اسی لئے ہم نے اس کے معنے یہ کئے ہیں کہ اس میں باربار ایندھن ڈالا جائے گا۔ ورنہ جلنے والی تو ہر آگ ہوتی ہے۔ یہ کہنا کہ ایندھن والی آگ ہوگی اس کے معنے یہی ہیں کہ اس میں باربار ایندھن ڈالا جائے گا۔
4
یعنی یہ آگ جو سچے مذہبوں کے خلاف یا ان کے لیڈروں کے خلاف بھڑکائی جاتی ہے معمولی آگ نہیں ہوتی بلکہ باربار دشمنی کے ایندھن سے اس کو بھڑکایا جاتا ہے۔
5
یہ لفظ دو طرح آتا ہے‘ ایک وُقُوْدٌ (واؤ کی پیش کے ساتھ) جس کے معنے ہیں آگ بھڑکانا اور ایک وَقُوْدٌ (واؤ کی زبر کے ساتھ) جس کے معنے ایندھن کے ہیں اسی لئے ہم نے اس کے معنے یہ کئے ہیں کہ اس میں باربار ایندھن ڈالا جائے گا۔ ورنہ جلنے والی تو ہر آگ ہوتی ہے۔ یہ کہنا کہ ایندھن والی آگ ہوگی اس کے معنے یہی ہیں کہ اس میں باربار ایندھن ڈالا جائے گا۔
إِذْ هُمْ عَلَيْهَا قُعُودٌ
第5-9节经文提到了那些真理的敌人, 他们在整个时代引燃起迫害走正道的信者的火焰, 并继续不断地煽风点火。在第11节经中有关于他们的结局的预言。
یعنی سچائی کے دشمن اس آگ کے پاس رہتے ہیں تا کہ ذرا وہ کم ہو تو اس میں وہ اور ایندھن ڈال دیں۔
In vv. 5-9 mention is made of those enemies of truth who kindle the fire of persecution against righteous believers in all ages and constantly keep it ablaze. Their end is predicted in v. 11.
Commentary:
These verses (vv. 5-8) show that all the forces of darkness will combine to oppose and persecute the Promised Messiah and his righteous followers, and that the persecution will be severe and continuous. In fact, in these verses a description is given of those enemies of truth who kindle the fire of persecution against righteous believers in all ages and constantly keep it ablaze. Their end is predicted in v. 11.
1657
第5-9节经文提到了那些真理的敌人, 他们在整个时代引燃起迫害走正道的信者的火焰, 并继续不断地煽风点火。在第11节经中有关于他们的结局的预言。
6
یعنی سچائی کے دشمن اس آگ کے پاس رہتے ہیں تا کہ ذرا وہ کم ہو تو اس میں وہ اور ایندھن ڈال دیں۔
4661
Commentary:
These verses (vv. 5-8) show that all the forces of darkness will combine to oppose and persecute the Promised Messiah and his righteous followers, and that the persecution will be severe and continuous. In fact, in these verses a description is given of those enemies of truth who kindle the fire of persecution against righteous believers in all ages and constantly keep it ablaze. Their end is predicted in v. 11.
3311
In vv. 5-9 mention is made of those enemies of truth who kindle the fire of persecution against righteous believers in all ages and constantly keep it ablaze. Their end is predicted in v. 11.
وَهُمْ عَلَىٰ مَا يَفْعَلُونَ بِٱلْمُؤْمِنِينَ شُهُودٌ
真理的敌人在自己内心深处知道, 他们的反对是残忍和不公平的, 在他们残暴下的牺牲者是无罪的。
یعنی گو مجددوں اور کامل مومنوں کی مخالفت کرنے والے لوگ ان کو دکھ دیتے ہیں۔ مگر ان کا دل گواہی دیتا ہے کہ وہ ظلم کرتے ہیں۔ اور کئی دفعہ ان کے منہ سے نکل جاتا ہے کہ یہ تو بہت بُری بات ہے۔
The enemies of truth know in their heart of hearts that their opposition is cruel and unjustified and that the victims of their tyranny are innocent.
Commentary:
The enemies of truth know in their heart of hearts that their opposition is cruel and unjustified and that the victims of their tyranny are innocent.
1658
真理的敌人在自己内心深处知道, 他们的反对是残忍和不公平的, 在他们残暴下的牺牲者是无罪的。
7
یعنی گو مجددوں اور کامل مومنوں کی مخالفت کرنے والے لوگ ان کو دکھ دیتے ہیں۔ مگر ان کا دل گواہی دیتا ہے کہ وہ ظلم کرتے ہیں۔ اور کئی دفعہ ان کے منہ سے نکل جاتا ہے کہ یہ تو بہت بُری بات ہے۔
4662
Commentary:
The enemies of truth know in their heart of hearts that their opposition is cruel and unjustified and that the victims of their tyranny are innocent.
3312
The enemies of truth know in their heart of hearts that their opposition is cruel and unjustified and that the victims of their tyranny are innocent.
وَمَا نَقَمُوا۟ مِنْهُمْ إِلَّآ أَن يُؤْمِنُوا۟ بِٱللَّهِ ٱلْعَزِيزِ ٱلْحَمِيدِ
7:127.
یہ آیت اس دعویٰ کی دلیل ہے جو پہلی آیت میں بیان ہوا ہے۔ یعنی ان کی مخالفت کسی بنیاد پر نہیں ہوتی بلکہ صرف حسد کی وجہ سے ہوتی ہے۔
5:60; 7:127.
Commentary:
The verse is full of pathos. The only fault of the believers is that they believe in One, Merciful and Almighty God. Is belief in God really such a heinous crime that its holders should be subjected to cruel persecution? These verses may also refer to the persecution of the early Muslims at Mecca. They had done nothing to excite the enmity of their compatriots except that they had given up worshipping idols of wood and stone and instead had believed in God, the Maker of the heavens and earth.
a
7:127.
8
یہ آیت اس دعویٰ کی دلیل ہے جو پہلی آیت میں بیان ہوا ہے۔ یعنی ان کی مخالفت کسی بنیاد پر نہیں ہوتی بلکہ صرف حسد کی وجہ سے ہوتی ہے۔
a
5:60; 7:127.
4663
Commentary:
The verse is full of pathos. The only fault of the believers is that they believe in One, Merciful and Almighty God. Is belief in God really such a heinous crime that its holders should be subjected to cruel persecution? These verses may also refer to the persecution of the early Muslims at Mecca. They had done nothing to excite the enmity of their compatriots except that they had given up worshipping idols of wood and stone and instead had believed in God, the Maker of the heavens and earth.
a
7:127.
3313
The verse is full of pathos. Is belief in God really such a heinous crime, it asks, that its holders should be subjected to cruel persecution?
ٱلَّذِى لَهُۥ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۚ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ شَهِيدٌ
14:3.
یعنی ان کی مخالفت جتنے جتنے بغض اور کینہ کے نتیجہ میں ہوگی اس کے مطابق ان کو سزا ملے گی۔
14:3.
14:3.
Commentary:
The verse at once holds a message of comfort for the believers and a severe warning to their persecutors. Let the disbelievers, it says, vent their spleen against God’s holy men and persecute them to their heart’s content. God is witness to all their inhumanities and barbarities, and the time is fast approaching when they will be punished for their evil deeds and the kingdom of the earth will be given over to the persecuted believers.
b
14:3.
1
یعنی ان کی مخالفت جتنے جتنے بغض اور کینہ کے نتیجہ میں ہوگی اس کے مطابق ان کو سزا ملے گی۔
b
14:3.
4664
Commentary:
The verse at once holds a message of comfort for the believers and a severe warning to their persecutors. Let the disbelievers, it says, vent their spleen against God’s holy men and persecute them to their heart’s content. God is witness to all their inhumanities and barbarities, and the time is fast approaching when they will be punished for their evil deeds and the kingdom of the earth will be given over to the persecuted believers.
b
14:3.
إِنَّ ٱلَّذِينَ فَتَنُوا۟ ٱلْمُؤْمِنِينَ وَٱلْمُؤْمِنَٰتِ ثُمَّ لَمْ يَتُوبُوا۟ فَلَهُمْ عَذَابُ جَهَنَّمَ وَلَهُمْ عَذَابُ ٱلْحَرِيقِ
مومنوں میں مرد بھی ہوتے ہیں اور عورتیں بھی۔ ان کے ساتھ جو کچھ سلوک کفار کیا کرتے ہیں اس کی تفصیل پہلے آچکی ہے اس لئے اس کے دہرانے کی ضرورت نہیں۔
2
مومنوں میں مرد بھی ہوتے ہیں اور عورتیں بھی۔ ان کے ساتھ جو کچھ سلوک کفار کیا کرتے ہیں اس کی تفصیل پہلے آچکی ہے اس لئے اس کے دہرانے کی ضرورت نہیں۔
إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ لَهُمْ جَنَّٰتٌ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ ۚ ذَٰلِكَ ٱلْفَوْزُ ٱلْكَبِيرُ
قرآن کریم میں باربار جنتوں کے متعلق آتا ہے کہ ان کے نیچے نہریں بہتی ہیں حالانکہ جو نہریں باغوں میں بہتی ہیں وہ ان کے نیچے نہیں بہتیں۔ سو یاد رکھنا چاہیے کہ دنیا کے باغات کے اندر جو نہریں بہتی ہیں وہ گورنمنٹ یا کسی بڑے زمیندار کے ماتحت ہوتی ہیں مگر اللہ تعالیٰ فرماتا ہے کہ جنتوں میں بہنے والی نہریں ان جنتوں میں رہنے والوں کے قبضہ میں ہوں گی اور وہ درختوں کے بھی اور پانیوں کے بھی کامل مالک ہوں گے۔
11:24; 31:9; 41:9; 98:8-9.
3
قرآن کریم میں باربار جنتوں کے متعلق آتا ہے کہ ان کے نیچے نہریں بہتی ہیں حالانکہ جو نہریں باغوں میں بہتی ہیں وہ ان کے نیچے نہیں بہتیں۔ سو یاد رکھنا چاہیے کہ دنیا کے باغات کے اندر جو نہریں بہتی ہیں وہ گورنمنٹ یا کسی بڑے زمیندار کے ماتحت ہوتی ہیں مگر اللہ تعالیٰ فرماتا ہے کہ جنتوں میں بہنے والی نہریں ان جنتوں میں رہنے والوں کے قبضہ میں ہوں گی اور وہ درختوں کے بھی اور پانیوں کے بھی کامل مالک ہوں گے۔
a
11:24; 31:9; 41:9; 98:8-9.
إِنَّ بَطْشَ رَبِّكَ لَشَدِيدٌ
11:103; 22:3.
اس لئے اس سے بچتے رہنے کی کوشش کرنی چاہیے۔
11:103; 22:3.
11:103; 22:3.
a
11:103; 22:3.
4
اس لئے اس سے بچتے رہنے کی کوشش کرنی چاہیے۔
b
11:103; 22:3.
a
11:103; 22:3.
إِنَّهُۥ هُوَ يُبْدِئُ وَيُعِيدُ
29:20; 30:12.
یعنی گناہ پر مصر رہے تو عذاب بھی باربار آتا ہے۔
b
29:20; 30:12.
5
یعنی گناہ پر مصر رہے تو عذاب بھی باربار آتا ہے۔
c
29:20; 30:12.
4665
Commentary:
The verse means that God will punish the cruel and tyrannical persecutors of believers, in this world and in the life to come.
b
29:20; 30:12.
3314
God will punish the cruel and tyrannical persecutors of believers in this world and in the life to come.
وَهُوَ ٱلْغَفُورُ ٱلْوَدُودُ
یعنی خداتعالیٰ کے عذاب دینے سے یہ نہیں سمجھنا چاہیے کہ اللہ تعالیٰ رحم سے خالی ہے کیونکہ تمام قرآن مجید اس بات سے بھرا پڑا ہے کہ اللہ تعالیٰ کفار پر بھی کبھی اس دنیا میں اور کبھی اگلے جہان میں رحم کرتا ہے۔
6
یعنی خداتعالیٰ کے عذاب دینے سے یہ نہیں سمجھنا چاہیے کہ اللہ تعالیٰ رحم سے خالی ہے کیونکہ تمام قرآن مجید اس بات سے بھرا پڑا ہے کہ اللہ تعالیٰ کفار پر بھی کبھی اس دنیا میں اور کبھی اگلے جہان میں رحم کرتا ہے۔
ذُو ٱلْعَرْشِ ٱلْمَجِيدُ
عرش سے مراد خداتعالیٰ کا تخت حکومت ہے اور عرش کا مالک ہونے سے مراد یہ ہے کہ خداتعالیٰ ایسے قانونوں کے ساتھ دنیا میں حکومت کرتا ہے کہ جن سے اس کی اعلیٰ شان ظاہر ہوتی ہے۔ ظلم اور جبر ثابت نہیں ہوتا۔
Commentary:
The word عرش (Throne) signifying regal might, power and sovereignty (Lane), the verse means that God has the power to punish evildoers and to confer the kingdom of the earth on His righteous servants. He can do what He likes.
1
عرش سے مراد خداتعالیٰ کا تخت حکومت ہے اور عرش کا مالک ہونے سے مراد یہ ہے کہ خداتعالیٰ ایسے قانونوں کے ساتھ دنیا میں حکومت کرتا ہے کہ جن سے اس کی اعلیٰ شان ظاہر ہوتی ہے۔ ظلم اور جبر ثابت نہیں ہوتا۔
4666
Commentary:
The word عرش (Throne) signifying regal might, power and sovereignty (Lane), the verse means that God has the power to punish evildoers and to confer the kingdom of the earth on His righteous servants. He can do what He likes.
فَعَّالٌ لِّمَا يُرِيدُ
2:254; 22:15.
d
2:254; 22:15.
هَلْ أَتَىٰكَ حَدِيثُ ٱلْجُنُودِ
10:91; 28:40-41; 51:41.
e
10:91; 28:40-41; 51:41.
فِرْعَوْنَ وَثَمُودَ
Commentary:
The believers are again comforted by this verse and the disbelievers warned. Both of them are told that not only will the followers of the Holy Prophet or, for that matter, the followers of the Promised Messiah, be subjected to persecution, but during the ages the votaries of Satan have harried and harassed men of God and in the long run were themselves destroyed. The cases of Pharaoh’s hosts and of the tribe of Thamud are cited as instances of Divine retribution. These two peoples of antiquity possessed great power and ruled over vast dominions. For the might, majesty and material resources of Pharaoh and the tribe of Thamud see 43:52-55 and 11:62.
4667
Commentary:
The believers are again comforted by this verse and the disbelievers warned. Both of them are told that not only will the followers of the Holy Prophet or, for that matter, the followers of the Promised Messiah, be subjected to persecution, but during the ages the votaries of Satan have harried and harassed men of God and in the long run were themselves destroyed. The cases of Pharaoh’s hosts and of the tribe of Thamud are cited as instances of Divine retribution. These two peoples of antiquity possessed great power and ruled over vast dominions. For the might, majesty and material resources of Pharaoh and the tribe of Thamud see 43:52-55 and 11:62.
بَلِ ٱلَّذِينَ كَفَرُوا۟ فِى تَكْذِيبٍ
84:23.
a
84:23.
وَٱللَّهُ مِن وَرَآئِهِم مُّحِيطٌۢ
17:60.
17:60.
c
17:60.
c
17:60.
بَلْ هُوَ قُرْءَانٌ مَّجِيدٌ
50:2; 56:78.
یہ معنے ہم نے لفظ قُرْاٰنٌ کے کیے ہیں۔ جس کے معنے ہیں وہ چیز جو ہمیشہ پڑھی جائے۔
50:2; 56:78.
d
50:2; 56:78.
2
یہ معنے ہم نے لفظ قُرْاٰنٌ کے کیے ہیں۔ جس کے معنے ہیں وہ چیز جو ہمیشہ پڑھی جائے۔
b
50:2; 56:78.
4668
Commentary:
The verse challenges disbelievers to do their worst to discredit the Quran. The Quran however, will continue to be read and held in high esteem all over the world.
d
50:2; 56:78.
فِى لَوْحٍ مَّحْفُوظٍۭ
یعنی قیامت تک قائم رہے گا۔
e
41:43; 56:79.
1659
这节经文构成了一个挑战性的预言: «古兰经» 要受到保护, 不准每一种干扰和歪曲。另见注释654。关于81-85章, 见《大版本的注释本》。
3
یعنی قیامت تک قائم رہے گا۔
c
41:43; 56:79.
4669
Commentary:
The verse constitutes a challenging prophecy about the Quran being guarded against every kind of interference and distortion. See also 15:l0.
e
41:43; 56:79.
3315
The verse constitutes a challenging prophecy about the Qur’an being guarded against every kind of interference and distortion. See also {1482}. For Chapters 81-85 see "The Larger Edition of the Commentary."