Ruku 531 ع
Section 531 of 556 • 31 Verses
الفجر
Al-Fajr
The Dawn • makkah • 30 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
وَٱلْفَجْرِ
“黎明” 可以表示穆圣移居麦地那, 麦加受迫害的黑夜由此结束。它也可以表示, 经过几个世纪的衰微和败落之后, 主许迈喜合的降临给穆斯林带来了希望的启示和光明未来的启示。
یعنی مدینہ کی ہجرت کی۔
"The Dawn" may signify the Holy Prophet’s Emigration to Medina with which ended the dark night of persecution at Mecca. It may also signify the advent of the Promised Messiah who was to bring a message of hope and of a bright future for Muslims after centuries of their decline and decadence.
Commentary:
"The Dawn" may mean the Holy Prophet’s Migration to Medina with which ended the ten dark nights or ten years of persecution of the Holy Prophet and his righteous and noble Companions at Mecca. "The Dawn" may also signify the advent of the Promised Messiah who brought a message of hope and of a bright future for Islam after ten dark centuries of its decline and decadence.
See also Introduction to the Surah.
1678
“黎明” 可以表示穆圣移居麦地那, 麦加受迫害的黑夜由此结束。它也可以表示, 经过几个世纪的衰微和败落之后, 主许迈喜合的降临给穆斯林带来了希望的启示和光明未来的启示。
1
یعنی مدینہ کی ہجرت کی۔
4706
Commentary:
"The Dawn" may mean the Holy Prophet’s Migration to Medina with which ended the ten dark nights or ten years of persecution of the Holy Prophet and his righteous and noble Companions at Mecca. "The Dawn" may also signify the advent of the Promised Messiah who brought a message of hope and of a bright future for Islam after ten dark centuries of its decline and decadence.
See also Introduction to the Surah.
3332
"The Dawn" may signify the Holy Prophet’s Emigration to Medina with which ended the dark night of persecution at Mecca. It may also signify the advent of the Promised Messiah who was to bring a message of hope and of a bright future for Muslims after centuries of their decline and decadence.
وَلَيَالٍ عَشْرٍ
“十夜” 可以代表穆斯林在麦加遭受残酷迫害的最后的黑夜的十年, 也可代表主许迈喜合降临之前穆斯林十个世纪的衰微和败落, 由此将结束他们在精神上和政治上堕落的黑暗时期, 并为伊斯兰教迎来了光辉前程的黎明。伊斯兰教衰微的这 “十夜” 或十世纪的含意也可以另外在 «古兰经» (32:6) 中查阅到。穆斯林的精神衰微的这十世纪 (或一千年) 出现在他们光辉灿烂的全盛时期的头三世纪之后。穆圣把这三个世纪称为伊斯兰教的最出色的三个世纪 (بُخَارِی كِتَابُ الرِّقَاق, Bukhari, Kitabur Riqaq)。这十世纪已经过去。伊斯兰教的衰微开始于伊斯兰教纪元第三世纪末期, 那时, 一方面是西班牙的一位乌买雅 (اُمَيَّة, Umayyah) 哈里发和罗马天主教皇签订了一项互助协约来反对巴格达的阿巴斯 (عَبَّاسِی, Abbasi) 王朝, 另一方面是巴格达的哈里发和罗马的凯撒建立了友好条约来反对西班牙的乌买雅哈里发。
اس سورۃ کے نزول کے بعد دس سال آنحضرت صلی اللہ علیہ وسلم مکّہ میں رہے جو تکلیف کے سال تھے اور رات کہلانے کے مستحق۔ اس کے بعد ہجرت ہوئی جس میں جفت یعنی شَفْع کا نظارہ بھی تھا اور وَتَرَ کا بھی۔ یعنی محمد رسول اللہ صلی اللہ علیہ وسلم اور ابوبکرؓ ہجرت میں شامل تھے اور خداتعالیٰ جو ایک ہے‘ آسمان سے ان کے ساتھ تھا۔ جیسے فرمایا فَقَدْ نَصَرَہُ اللّٰہُ اِذْ اَخْرَجَہُ الَّذِیْنَ کَفَرُوْا ثَانِیَ اثْنَیْنِ اِذْ ھُمَا فِی الْغَارِ (توبۃ: ۴۰) اس میں شَفْع کی طرف اشارہ تھا اور پھر فرمایا لَا تَحْزَنْ اِنَّ اللّٰہَ مَعَنَا (توبۃ: ۴۰) اس میں وتر
"The Ten Nights" may represent the last ten dark years of severe persecution to which Muslims were subjected at Mecca, or the ten centuries of the decline and decadence of Muslims before the advent of the Promised Messiah, with which would end the dark period of their spiritual and political degradation, and which would usher in the dawn of a glorious future for Islam. An implied reference to these "Ten Nights" or ten centuries of the decline of Islam is also to be found elsewhere in the Qur’an (32:6). These ten centuries (or a thousand years) of the moral decadence of Muslims came after the first three centuries of the heyday of their glory and grandeur which have been called the best three centuries of Islam by the Holy Prophet (Bukhari. Kitabur-Riqaq), had passed. The decline of Islam began towards the end of the third century A.H., when, on the one hand, an Umayyad Caliph of Spain signed a pact of mutual assistance with the Pope against the Abbaside Empire of Baghdad and, on the other, the Cal
Commentary:
The word لیل meaning, a night, may signify one year after the Hijrah in the case of the Holy Prophet and one century in the case of the Promised Messiah. Thus "the Ten Nights" represent the ten dark years of severe persecution to which Muslims were subjected at Mecca before the Holy Prophet’s Migration to Medina which has been likened to the break of the dawn in the preceding verse. Or "the Ten Nights" may refer to the ten centuries of the decline and decadence of Islam before the advent of the Promised Messiah, with which ended a dark period of degradation, and which ushered in the dawn of a glorious future for Islam. An implied reference to these "Ten Nights" of the decline of Islam is also to be found in the Quranic verse: "He will plan the Divine Ordinance from the heavens unto the earth, then shall it go up to Him in a day the duration of which is thousand years according to what you reckon" (32:6). These ten centuries (or a thousand years) of the moral decadence of Muslims came after the first three centuries of the heyday of their glory and grandeur which have been called the best three centuries of Islam by the Holy Prophet (Bukhari, Kitabur-Riqaq). The decline of Islam began towards the end of the third century A.H. when on the one hand an Umayyad Caliph of Spain signed a pact of mutual assistance with the Pope against the Abbasid Empire of Baghdad and, on the other, the Caliph of Baghdad entered into a treaty of friendship with the Caesar of Rome against the Umayyad Caliph of Spain.
1679
“十夜” 可以代表穆斯林在麦加遭受残酷迫害的最后的黑夜的十年, 也可代表主许迈喜合降临之前穆斯林十个世纪的衰微和败落, 由此将结束他们在精神上和政治上堕落的黑暗时期, 并为伊斯兰教迎来了光辉前程的黎明。伊斯兰教衰微的这 “十夜” 或十世纪的含意也可以另外在 «古兰经» (32:6) 中查阅到。穆斯林的精神衰微的这十世纪 (或一千年) 出现在他们光辉灿烂的全盛时期的头三世纪之后。穆圣把这三个世纪称为伊斯兰教的最出色的三个世纪 (بُخَارِی كِتَابُ الرِّقَاق, Bukhari, Kitabur Riqaq)。这十世纪已经过去。伊斯兰教的衰微开始于伊斯兰教纪元第三世纪末期, 那时, 一方面是西班牙的一位乌买雅 (اُمَيَّة, Umayyah) 哈里发和罗马天主教皇签订了一项互助协约来反对巴格达的阿巴斯 (عَبَّاسِی, Abbasi) 王朝, 另一方面是巴格达的哈里发和罗马的凯撒建立了友好条约来反对西班牙的乌买雅哈里发。
2
اس سورۃ کے نزول کے بعد دس سال آنحضرت صلی اللہ علیہ وسلم مکّہ میں رہے جو تکلیف کے سال تھے اور رات کہلانے کے مستحق۔ اس کے بعد ہجرت ہوئی جس میں جفت یعنی شَفْع کا نظارہ بھی تھا اور وَتَرَ کا بھی۔ یعنی محمد رسول اللہ صلی اللہ علیہ وسلم اور ابوبکرؓ ہجرت میں شامل تھے اور خداتعالیٰ جو ایک ہے‘ آسمان سے ان کے ساتھ تھا۔ جیسے فرمایا فَقَدْ نَصَرَہُ اللّٰہُ اِذْ اَخْرَجَہُ الَّذِیْنَ کَفَرُوْا ثَانِیَ اثْنَیْنِ اِذْ ھُمَا فِی الْغَارِ (توبۃ: ۴۰) اس میں شَفْع کی طرف اشارہ تھا اور پھر فرمایا لَا تَحْزَنْ اِنَّ اللّٰہَ مَعَنَا (توبۃ: ۴۰) اس میں وتر
4707
Commentary:
The word لیل meaning, a night, may signify one year after the Hijrah in the case of the Holy Prophet and one century in the case of the Promised Messiah. Thus "the Ten Nights" represent the ten dark years of severe persecution to which Muslims were subjected at Mecca before the Holy Prophet’s Migration to Medina which has been likened to the break of the dawn in the preceding verse. Or "the Ten Nights" may refer to the ten centuries of the decline and decadence of Islam before the advent of the Promised Messiah, with which ended a dark period of degradation, and which ushered in the dawn of a glorious future for Islam. An implied reference to these "Ten Nights" of the decline of Islam is also to be found in the Quranic verse: "He will plan the Divine Ordinance from the heavens unto the earth, then shall it go up to Him in a day the duration of which is thousand years according to what you reckon" (32:6). These ten centuries (or a thousand years) of the moral decadence of Muslims came after the first three centuries of the heyday of their glory and grandeur which have been called the best three centuries of Islam by the Holy Prophet (Bukhari, Kitabur-Riqaq). The decline of Islam began towards the end of the third century A.H. when on the one hand an Umayyad Caliph of Spain signed a pact of mutual assistance with the Pope against the Abbasid Empire of Baghdad and, on the other, the Caliph of Baghdad entered into a treaty of friendship with the Caesar of Rome against the Umayyad Caliph of Spain.
3333
"The Ten Nights" may represent the last ten dark years of severe persecution to which Muslims were subjected at Mecca, or the ten centuries of the decline and decadence of Muslims before the advent of the Promised Messiah, with which would end the dark period of their spiritual and political degradation, and which would usher in the dawn of a glorious future for Islam. An implied reference to these "Ten Nights" or ten centuries of the decline of Islam is also to be found elsewhere in the Qur’an (32:6). These ten centuries (or a thousand years) of the moral decadence of Muslims came after the first three centuries of the heyday of their glory and grandeur which have been called the best three centuries of Islam by the Holy Prophet (Bukhari. Kitabur-Riqaq), had passed. The decline of Islam began towards the end of the third century A.H., when, on the one hand, an Umayyad Caliph of Spain signed a pact of mutual assistance with the Pope against the Abbaside Empire of Baghdad and, on the other, the Cal
وَٱلشَّفْعِ وَٱلْوَتْرِ
偶数的 (اَلشَّفْع, Ash-Shaf‘) 这字仍然是寓意, 可以指穆圣和阿布•伯克尔--------他永远忠诚的伙伴。他们二人就是一个偶数, 加上苦难时刻与他们同在一起的安拉就成了奇数 (اَلْوَتْر, Al-Watr)。在 «古兰经» 9:40中明显地提到了这个 “偶数和奇数”。或者说穆圣和主许迈喜合可以被看作一个偶数, 加上安拉就是奇数了。或者说“偶数的和奇数的” 的含意可以是: 穆圣和主许迈喜合是两位单独的人, 而主许迈喜合全神贯注于穆圣, 因此和他合而为一了。
Continuing the allegory the word Ash-Shaf‘ (the Even) may allude to the Holy Prophet and Abu Bakr—his ever faithful Companion. The two of them made the number even, and God Who was with them in the hour of tribulation was Al-Watr (the Odd). To this "Even and Odd" number, a pointed reference is to be found in 9:40. Or, the Holy Prophet and the Promised Messiah may be taken as making an even number and Allah an odd number, or "the Even and the Odd" may signify that whereas the Holy Prophet and the Promised Messiah were two separate individuals, the Promised Messiah was so completely lost in the Holy Prophet as to have become one with him.
Commentary:
Continuing the allegory the word الشفع (the Even) may allude to the Holy Prophet and Abu Bakr—his ever faithful Companion. The two of them made the number even, and God Who was with them in the hour of tribulation was الوتر (the Odd). To this "Even and Odd" number a pointed reference is to be found in the words "One of the two when they were both in the cave, when he said to his Companion, 'Grieve not, for Allah is with us' (9:40). Or the Holy Prophet and the Promised Messiah may be taken as making an even number and Allah an odd, because, while the Prophet in his first advent took refuge along with Abu Bakr in the Mount Thaur, Allah being with them; in his second advent, according to a revelation of the Promised Messiah, the Holy Prophet "took refuge in the fortress of India" (Tadhkirah), along with the Promised Messiah, Allah being the third of them. Or "the Even and the Odd" may signify that though the Holy Prophet and the Promised Messiah were two separate individuals, the Promised Messiah was completely lost in the Holy Prophet as to become one person with him.
1680
偶数的 (اَلشَّفْع, Ash-Shaf‘) 这字仍然是寓意, 可以指穆圣和阿布•伯克尔--------他永远忠诚的伙伴。他们二人就是一个偶数, 加上苦难时刻与他们同在一起的安拉就成了奇数 (اَلْوَتْر, Al-Watr)。在 «古兰经» 9:40中明显地提到了这个 “偶数和奇数”。或者说穆圣和主许迈喜合可以被看作一个偶数, 加上安拉就是奇数了。或者说“偶数的和奇数的” 的含意可以是: 穆圣和主许迈喜合是两位单独的人, 而主许迈喜合全神贯注于穆圣, 因此和他合而为一了。
4708
Commentary:
Continuing the allegory the word الشفع (the Even) may allude to the Holy Prophet and Abu Bakr—his ever faithful Companion. The two of them made the number even, and God Who was with them in the hour of tribulation was الوتر (the Odd). To this "Even and Odd" number a pointed reference is to be found in the words "One of the two when they were both in the cave, when he said to his Companion, 'Grieve not, for Allah is with us' (9:40). Or the Holy Prophet and the Promised Messiah may be taken as making an even number and Allah an odd, because, while the Prophet in his first advent took refuge along with Abu Bakr in the Mount Thaur, Allah being with them; in his second advent, according to a revelation of the Promised Messiah, the Holy Prophet "took refuge in the fortress of India" (Tadhkirah), along with the Promised Messiah, Allah being the third of them. Or "the Even and the Odd" may signify that though the Holy Prophet and the Promised Messiah were two separate individuals, the Promised Messiah was completely lost in the Holy Prophet as to become one person with him.
3334
Continuing the allegory the word Ash-Shaf‘ (the Even) may allude to the Holy Prophet and Abu Bakr—his ever faithful Companion. The two of them made the number even, and God Who was with them in the hour of tribulation was Al-Watr (the Odd). To this "Even and Odd" number, a pointed reference is to be found in 9:40. Or, the Holy Prophet and the Promised Messiah may be taken as making an even number and Allah an odd number, or "the Even and the Odd" may signify that whereas the Holy Prophet and the Promised Messiah were two separate individuals, the Promised Messiah was so completely lost in the Holy Prophet as to have become one with him.
وَٱلَّيْلِ إِذَا يَسْرِ
“夜” 可以代表迁都 (هِجْرَة, Hijrah) 的第一年穆圣的忧愁没有减少。虽然移居麦地那之后 “早晨” 给穆斯林带来了黎明, 然而他们没有完全脱险: 他们必须为另一夜忍受苦难, 即另一年苦难, 在这之后古莱西人在白德尔战役遭受了毁灭性的失败, «圣经»中先知以赛亚 (21:16) 的预言不折不扣地应验了: 于是主对我说: “在一年内, 像雇工合约的期限满了一样, 凯德尔 (قِيْدَار, Kedar) 那些部落的兴盛就要完结。”
اس میں بتایا ہے کہ جب مدینہ میں تکلیفوں والی رات آئے گی تو وہ جلد ختم ہو جائے گی جس کی طرف ’’چل پڑے‘‘ کے الفاظ سے اشارہ ہے۔
"The Night" may represent the first year of the Hijrah which did not see any abatement of the Holy Prophet’s worries. Though after the Emigration to Medina the "Morning" had dawned for the Muslims, yet they were not completely out of the wood; they had to suffer hardships for another night, i.e. another year of hardships after which in the Battle of Badr the Quraish suffered a crushing defeat and the Prophet Isaiah’s prophecy (21:16) was literally fulfilled: 'For thus hath the Lord said unto me, within a year, according to the years of an hireling and all the glory of Kedar shall fail.'
Commentary:
"The Night" may represent the first year of the Hijrah which did not see any abatement of the Holy Prophet’s anxieties and in which the Quraish of Mecca marched to the battlefield of Badr with a powerful army to give Islam a coup de gracefrom which it should never recover. It was in the Battle of Badr, about one year after the Hijrah, that the Quraish suffered an ignominious defeat and this literally fulfilled Prophet Isaiah’s prophecy: "For thus hath the Lord said unto me, within a year, according to the years of an hireling, all the glory of Kedar shall fail." (Isa. 21:16) Thus though after the Migration to Medina the 'morning' had dawned for the Muslims, still they were not completely out of the wood; they had to suffer hardships for another night, i.e. a year. Or the verse may signify that after the advent of the Promised Messiah which heralded the break of the Dawn for Islam, its difficulties would not altogether disappear. One night of darkness—one century of difficulties—seems to lie ahead; after which Islam would march forward on a uniform course of success. Thus the Surah embodies a double prophecy which was made at a time when the prospects for Islam appeared to be very bleak indeed. It was remarkably fulfilled first, in the first phase of the chequered career of Islam, and it is at present in the process of being fulfilled in the shape of the renaissance being wrought at the hands of the Promised Messiah, the Founder of the Ahmadiyya Movement.
1681
“夜” 可以代表迁都 (هِجْرَة, Hijrah) 的第一年穆圣的忧愁没有减少。虽然移居麦地那之后 “早晨” 给穆斯林带来了黎明, 然而他们没有完全脱险: 他们必须为另一夜忍受苦难, 即另一年苦难, 在这之后古莱西人在白德尔战役遭受了毁灭性的失败, «圣经»中先知以赛亚 (21:16) 的预言不折不扣地应验了: 于是主对我说: “在一年内, 像雇工合约的期限满了一样, 凯德尔 (قِيْدَار, Kedar) 那些部落的兴盛就要完结。”
3
اس میں بتایا ہے کہ جب مدینہ میں تکلیفوں والی رات آئے گی تو وہ جلد ختم ہو جائے گی جس کی طرف ’’چل پڑے‘‘ کے الفاظ سے اشارہ ہے۔
4709
Commentary:
"The Night" may represent the first year of the Hijrah which did not see any abatement of the Holy Prophet’s anxieties and in which the Quraish of Mecca marched to the battlefield of Badr with a powerful army to give Islam a coup de gracefrom which it should never recover. It was in the Battle of Badr, about one year after the Hijrah, that the Quraish suffered an ignominious defeat and this literally fulfilled Prophet Isaiah’s prophecy: "For thus hath the Lord said unto me, within a year, according to the years of an hireling, all the glory of Kedar shall fail." (Isa. 21:16) Thus though after the Migration to Medina the 'morning' had dawned for the Muslims, still they were not completely out of the wood; they had to suffer hardships for another night, i.e. a year. Or the verse may signify that after the advent of the Promised Messiah which heralded the break of the Dawn for Islam, its difficulties would not altogether disappear. One night of darkness—one century of difficulties—seems to lie ahead; after which Islam would march forward on a uniform course of success. Thus the Surah embodies a double prophecy which was made at a time when the prospects for Islam appeared to be very bleak indeed. It was remarkably fulfilled first, in the first phase of the chequered career of Islam, and it is at present in the process of being fulfilled in the shape of the renaissance being wrought at the hands of the Promised Messiah, the Founder of the Ahmadiyya Movement.
3335
"The Night" may represent the first year of the Hijrah which did not see any abatement of the Holy Prophet’s worries. Though after the Emigration to Medina the "Morning" had dawned for the Muslims, yet they were not completely out of the wood; they had to suffer hardships for another night, i.e. another year of hardships after which in the Battle of Badr the Quraish suffered a crushing defeat and the Prophet Isaiah’s prophecy (21:16) was literally fulfilled: 'For thus hath the Lord said unto me, within a year, according to the years of an hireling and all the glory of Kedar shall fail.'
هَلْ فِى ذَٰلِكَ قَسَمٌ لِّذِى حِجْرٍ
Important Words:
حجر (understanding) is inf. noun from حجر which means, he prevented, he hindered, debarred, withheld. They say فلان فی حجر فلان i.e. such a one is in the protection of such a one. حجر means, the anterior pudendum of a man and of a woman; relationship; understanding, intelligence or reason. ذو حجر means, a person who possesses understanding (Lane & Aqrab).
Commentary:
The prophecy contained in the above verses constitutes an invincible argument in support of the Divine origin of the Quran.
4710
Important Words:
حجر (understanding) is inf. noun from حجر which means, he prevented, he hindered, debarred, withheld. They say فلان فی حجر فلان i.e. such a one is in the protection of such a one. حجر means, the anterior pudendum of a man and of a woman; relationship; understanding, intelligence or reason. ذو حجر means, a person who possesses understanding (Lane & Aqrab).
Commentary:
The prophecy contained in the above verses constitutes an invincible argument in support of the Divine origin of the Quran.
أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ
阿德 (عَاد, ‘Ad) 在当时是一个十分强大的种族: 他们在物质资源和财富方面超过了同时代的民族。
‘Ad were a very powerful people in their time. They excelled their contemporary nations in material means and resources.
Commentary:
The ‘Ad were a powerful and prosperous people of antiquity. They defied their Prophet Hud and were destroyed. For a detailed note on ‘Ad and Thamud see 11:62.
1682
阿德 (عَاد, ‘Ad) 在当时是一个十分强大的种族: 他们在物质资源和财富方面超过了同时代的民族。
4711
Commentary:
The ‘Ad were a powerful and prosperous people of antiquity. They defied their Prophet Hud and were destroyed. For a detailed note on ‘Ad and Thamud see 11:62.
3336
‘Ad were a very powerful people in their time. They excelled their contemporary nations in material means and resources.
إِرَمَ ذَاتِ ٱلْعِمَادِ
Important Words:
العماد (lofty buildings) is the plural of عمود and عمادة which are both derived from عمد . They say عمده i.e. he supported it. اعتمدت علیه means, I relied upon him in such a case. عماد means, lofty buildings. ذات العماد means, possessing lofty buildings supported by columns or possessing tallness; possessor of tents. فلان رفیع العماد means, such a one is a person of exalted nobility. ھو عماد القوم means, he is the support of his people (Lane & Aqrab).
4712
Important Words:
العماد (lofty buildings) is the plural of عمود and عمادة which are both derived from عمد . They say عمده i.e. he supported it. اعتمدت علیه means, I relied upon him in such a case. عماد means, lofty buildings. ذات العماد means, possessing lofty buildings supported by columns or possessing tallness; possessor of tents. فلان رفیع العماد means, such a one is a person of exalted nobility. ھو عماد القوم means, he is the support of his people (Lane & Aqrab).
ٱلَّتِى لَمْ يُخْلَقْ مِثْلُهَا فِى ٱلْبِلَٰدِ
Commentary:
The verse signifies that ‘Ad were a very powerful people in their time. They excelled their contemporary nations in material means and resources.
4713
Commentary:
The verse signifies that ‘Ad were a very powerful people in their time. They excelled their contemporary nations in material means and resources.
وَثَمُودَ ٱلَّذِينَ جَابُوا۟ ٱلصَّخْرَ بِٱلْوَادِ
7:75; 26:150.
7:75; 26:150.
a
7:75; 26:150.
a
7:75; 26:150.
4714
Commentary:
See 7:75 & 11:62.
a
7:75; 26:150.
وَفِرْعَوْنَ ذِى ٱلْأَوْتَادِ
یعنی ایسے انسانوں کا جو پہاڑ کہلانے کے مستحق تھے اور مصر کے نظام کو اپنے زور اور طاقت سے قائم رکھے ہوئے تھے۔
Commentary:
See 38:13.
1
یعنی ایسے انسانوں کا جو پہاڑ کہلانے کے مستحق تھے اور مصر کے نظام کو اپنے زور اور طاقت سے قائم رکھے ہوئے تھے۔
4714A
Commentary:
See 38:13.
ٱلَّذِينَ طَغَوْا۟ فِى ٱلْبِلَٰدِ
28:5.
یہ مفہوم اَلْ سے نکالا گیا ہے کیونکہ اَلْ کا لفظ خاص چیز کی طرف اشارہ کرتا ہے۔
28:5.
28:5.
b
28:5.
2
یہ مفہوم اَلْ سے نکالا گیا ہے کیونکہ اَلْ کا لفظ خاص چیز کی طرف اشارہ کرتا ہے۔
a
28:5.
b
28:5.
فَأَكْثَرُوا۟ فِيهَا ٱلْفَسَادَ
28:5.
28:5.
28:5.
c
28:5.
b
28:5.
c
28:5.
فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ
سَوْط (Saut) 的意思是: 鞭子; 惩罚的工具; 强烈的感情 (Lane)。
Saut means a whip; scourge; vehemence (Lane).
Important Words:
سوط (whip) is derived from ساط. They say ساط i.e. he mixed it, one part with another, and stirred it about and beat it; he whipped him. فلان یسوط الحرب means, such a one manages or conducts the war in person. سوط means, a whip; scourge; a portion or share; vehemence or severity; a mixture; a place where water collects and stagnates (Lane & Aqrab).
1683
سَوْط (Saut) 的意思是: 鞭子; 惩罚的工具; 强烈的感情 (Lane)。
4715
Important Words:
سوط (whip) is derived from ساط. They say ساط i.e. he mixed it, one part with another, and stirred it about and beat it; he whipped him. فلان یسوط الحرب means, such a one manages or conducts the war in person. سوط means, a whip; scourge; a portion or share; vehemence or severity; a mixture; a place where water collects and stagnates (Lane & Aqrab).
3337
Saut means a whip; scourge; vehemence (Lane).
إِنَّ رَبَّكَ لَبِٱلْمِرْصَادِ
فَأَمَّا ٱلْإِنسَٰنُ إِذَا مَا ٱبْتَلَىٰهُ رَبُّهُۥ فَأَكْرَمَهُۥ وَنَعَّمَهُۥ فَيَقُولُ رَبِّىٓ أَكْرَمَنِ
17:84.
Favours are bestowed upon man, sometimes to test his mettle; at other times to reward him for his good actions. Similarly, he is involved in troubles that he may be tried and rewarded or punished according to his desert. But man is so constituted that when he is in ease and affluence, he regards these things as the fruits of his own labour and superior intelligence (28:79); but when misfortunes overtake him, he attributes them to God.
17:84.
d
17:84.
1684
安拉施惠于人, 有时是考验他的气质;有时是酬答他的善举。同样, 有时让他陷入困难之中, 以便按照他的功过试验他, 惩奖他。但人天生如斯, 当他安逸富足的时候, 就以为是自己的劳动成果和才智出众 («古兰经»: 28:79); 而当他遭到不幸的时候, 他便归咎于安拉。
c
17:84.
a
17:84.
3338
Favours are bestowed upon man, sometimes to test his mettle; at other times to reward him for his good actions. Similarly, he is involved in troubles that he may be tried and rewarded or punished according to his desert. But man is so constituted that when he is in ease and affluence, he regards these things as the fruits of his own labour and superior intelligence (28:79); but when misfortunes overtake him, he attributes them to God.
وَأَمَّآ إِذَا مَا ٱبْتَلَىٰهُ فَقَدَرَ عَلَيْهِ رِزْقَهُۥ فَيَقُولُ رَبِّىٓ أَهَٰنَنِ
17:84.
17:84.
17:84.
Commentary:
Favours are bestowed upon man, sometimes to test his mettle, at other times, to reward him for his good actions. Similarly, he is caused to be involved in troubles that he may be tried, rewarded or punished according to his actions. But man is so constituted that when he is in ease and affluence, he regards it as the fruit of his labour and superior intelligence (28:79); but when misfortunes overtake him, he attributes them to God. The Quran has treated the question, whether God, or man himself, is the author of his destiny, from different angles. Whereas in 41:47 it says that man himself makes or mars his destiny, in 4:80 it says that good comes from God but evil from man’s ownself, and yet in 4:79 it observes that both good and evil come from God. In fact, as God has created everything for the good of man, and it is by misusing God-given gifts that he involves himself in trouble, good is said to proceed from God and evil from man. But as God produces the results of the good or bad actions of man, good or evil are both said to come from God. And as man is a free agent, both good and evil are attributed to him. Thus these verses explain and support one another, there being no contradiction between them.
a
17:84.
d
17:84.
4716
Commentary:
Favours are bestowed upon man, sometimes to test his mettle, at other times, to reward him for his good actions. Similarly, he is caused to be involved in troubles that he may be tried, rewarded or punished according to his actions. But man is so constituted that when he is in ease and affluence, he regards it as the fruit of his labour and superior intelligence (28:79); but when misfortunes overtake him, he attributes them to God. The Quran has treated the question, whether God, or man himself, is the author of his destiny, from different angles. Whereas in 41:47 it says that man himself makes or mars his destiny, in 4:80 it says that good comes from God but evil from man’s ownself, and yet in 4:79 it observes that both good and evil come from God. In fact, as God has created everything for the good of man, and it is by misusing God-given gifts that he involves himself in trouble, good is said to proceed from God and evil from man. But as God produces the results of the good or bad actions of man, good or evil are both said to come from God. And as man is a free agent, both good and evil are attributed to him. Thus these verses explain and support one another, there being no contradiction between them.
b
17:84.
كَلَّا ۖ بَل لَّا تُكْرِمُونَ ٱلْيَتِيمَ
107:3.
107:3.
107:3.
b
107:3.
a
107:3.
c
107:3.
وَلَا تَحَٰٓضُّونَ عَلَىٰ طَعَامِ ٱلْمِسْكِينِ
69:35.
69:35.
69:35; 90:17; 107:4.
c
69:35.
b
69:35; 90:17; 107:4.
d
69:35.
وَتَأْكُلُونَ ٱلتُّرَاثَ أَكْلًا لَّمًّا
Important Words:
لما (wholly). لم الشیء means, he gathered, amassed, concentrated the thing. They say لم الله شعث فلان i.e. God rectified or repaired and consolidated what was disorganised of the affairs of such a one. لما means, the whole; altogether; one’s own part and that of another (Aqrab).
Commentary:
See next verse.
4717
Important Words:
لما (wholly). لم الشیء means, he gathered, amassed, concentrated the thing. They say لم الله شعث فلان i.e. God rectified or repaired and consolidated what was disorganised of the affairs of such a one. لما means, the whole; altogether; one’s own part and that of another (Aqrab).
Commentary:
See next verse.
وَتُحِبُّونَ ٱلْمَالَ حُبًّا جَمًّا
104:3.
The verse drives home to hoarders of wealth the evils of hoarding. Inordinate love of money creates in man an excessive desire to keep on adding to his wealth, without spending it for the furtherance of good causes. It makes him regardless of the means he employs to acquire it, which leads to his moral ruin. Islam takes as much care of the moral health of society as it takes of that of the individual: and society’s health requires that material goods be widely distributed and wealth kept in easy circulation.
104:3.
Important Words:
جما (exceeding). جم الماء means, the water became much or abundant. جموا means, they became many. جاؤا جما کثیرا means, they came all of them, none of them remaining behind. مال جم means, much property. جم means, plenty, abundance; exceeding; numerous (Lane & Aqrab).
Commentary:
Taken along with the preceding three verses, the verse under comment drives home to hoarders of wealth the evils of hoarding and says to them in effect: "You have been given wealth in abundance not as of right or as the result of superior intellect; you should not, therefore, feel injured or humiliated when you are deprived of it. It is given to you that you should spend it to meet the needs of the orphans and the poor, but you squander it in immoral pursuits, depriving others of their rights in it, or else you hoard it and refuse to spend it in noble causes." In fact inordinate love of money leads to three inevitable results: (a) It creates in man an excessive desire to keep on adding to his wealth, without spending it on good causes or on meeting the needs of the orphans and the poor. (b) It makes him careless about whether he acquires wealth by fair or by dishonest means. (c) In time of national peril, fear of possible success of the enemy renders his loyalty to his country doubtful. With the desire, in such an eventuality, to keep his life and property safe he does not take an active part in his country’s defence. These are the main causes that lead to the destruction of a people. Islam takes as much care of the moral health of society as it takes of that of the individual; and society’s health requires that material goods be widely distributed and wealth kept in easy circulation.
d
104:3.
1685
这节经文把囤积财富的人的囤积罪恶说到家了。过分的贪财使人产生过分的欲望, 便想继续增加他的财富, 而不用于促进善良事业, 这种欲望使他不择手段追求财富, 结果令他道德沦亡。伊斯兰教对个人的道德上的健康很关心, 对社会道德上的健康同样关心; 社会的健康要求物质商品分布广泛, 财富周转自如。
c
104:3.
4718
Important Words:
جما (exceeding). جم الماء means, the water became much or abundant. جموا means, they became many. جاؤا جما کثیرا means, they came all of them, none of them remaining behind. مال جم means, much property. جم means, plenty, abundance; exceeding; numerous (Lane & Aqrab).
Commentary:
Taken along with the preceding three verses, the verse under comment drives home to hoarders of wealth the evils of hoarding and says to them in effect: "You have been given wealth in abundance not as of right or as the result of superior intellect; you should not, therefore, feel injured or humiliated when you are deprived of it. It is given to you that you should spend it to meet the needs of the orphans and the poor, but you squander it in immoral pursuits, depriving others of their rights in it, or else you hoard it and refuse to spend it in noble causes." In fact inordinate love of money leads to three inevitable results: (a) It creates in man an excessive desire to keep on adding to his wealth, without spending it on good causes or on meeting the needs of the orphans and the poor. (b) It makes him careless about whether he acquires wealth by fair or by dishonest means. (c) In time of national peril, fear of possible success of the enemy renders his loyalty to his country doubtful. With the desire, in such an eventuality, to keep his life and property safe he does not take an active part in his country’s defence. These are the main causes that lead to the destruction of a people. Islam takes as much care of the moral health of society as it takes of that of the individual; and society’s health requires that material goods be widely distributed and wealth kept in easy circulation.
e
104:3.
3339
The verse drives home to hoarders of wealth the evils of hoarding. Inordinate love of money creates in man an excessive desire to keep on adding to his wealth, without spending it for the furtherance of good causes. It makes him regardless of the means he employs to acquire it, which leads to his moral ruin. Islam takes as much care of the moral health of society as it takes of that of the individual: and society’s health requires that material goods be widely distributed and wealth kept in easy circulation.
كَلَّآ إِذَا دُكَّتِ ٱلْأَرْضُ دَكًّا دَكًّا
یعنی کفار میں نفاق پیدا ہو جائے گا اور وہ الگ الگ ہو جائیں گے۔ یا مسلمان جن علاقوں کو فتح کریں گے ان کی قوموں میں اختلاف پیدا ہو جائے گا اور وہ اکٹھے ہو کر مسلمانوں کا مقابلہ نہیں کرسکیں گے۔
Commentary:
The verse warns disbelievers that as they do not possess the ingredients mentioned in the foregoing verses which are so essential for the maintenance of the moral health of a people, the time would surely come when they will become morally corrupt and will be seized with Divine punishment.
1
یعنی کفار میں نفاق پیدا ہو جائے گا اور وہ الگ الگ ہو جائیں گے۔ یا مسلمان جن علاقوں کو فتح کریں گے ان کی قوموں میں اختلاف پیدا ہو جائے گا اور وہ اکٹھے ہو کر مسلمانوں کا مقابلہ نہیں کرسکیں گے۔
4719
Commentary:
The verse warns disbelievers that as they do not possess the ingredients mentioned in the foregoing verses which are so essential for the maintenance of the moral health of a people, the time would surely come when they will become morally corrupt and will be seized with Divine punishment.
وَجَآءَ رَبُّكَ وَٱلْمَلَكُ صَفًّا صَفًّا
یعنی جیسا کہ قرآن کریم میں بیان ہے اللہ تعالیٰ اور اس کے فرشتے جب کفار کی طرف آتے ہیں تو عذاب لے کر نازل ہوتے ہیں (دیکھئے سورۃ حشر آیت۳۔ و سورۃ بقرہ آیت۲۱۱) یہی اس وقت ہوگا خدا کا آنا اور فرشتوں کا آنا بتائے گا کہ ان لوگوں پر تباہی آنے والی ہے جیسا کہ بدر کے موقعہ پر تاریخوں میں آتا ہے کہ بدر کی جنگ کے موقعہ پر کفار نے فرشتے دیکھے تھے جو ان پر تلواریں مارتے تھے اور پتھر پھینکتے تھے اور ان کو ان فرشتوں کے دیکھنے کا اس قدر یقین تھا کہ جب بعد میں مسلمان ان سے ملے تو انہوں نے ان سے کہا کہ جنگ کے وقت تمہارے پہلو میں اس قسم کی وردی پہنے ہوئے سوار لڑ رہا تھا اور اس صحابی نے بھی ت
e
2:110; 6:159; 16:34.
1686
“你的养主驾临了, 天使肃立成行”是 «古兰经» 成语, 表示毁灭性的真主的惩罚迫在眉睫。
2
یعنی جیسا کہ قرآن کریم میں بیان ہے اللہ تعالیٰ اور اس کے فرشتے جب کفار کی طرف آتے ہیں تو عذاب لے کر نازل ہوتے ہیں (دیکھئے سورۃ حشر آیت۳۔ و سورۃ بقرہ آیت۲۱۱) یہی اس وقت ہوگا خدا کا آنا اور فرشتوں کا آنا بتائے گا کہ ان لوگوں پر تباہی آنے والی ہے جیسا کہ بدر کے موقعہ پر تاریخوں میں آتا ہے کہ بدر کی جنگ کے موقعہ پر کفار نے فرشتے دیکھے تھے جو ان پر تلواریں مارتے تھے اور پتھر پھینکتے تھے اور ان کو ان فرشتوں کے دیکھنے کا اس قدر یقین تھا کہ جب بعد میں مسلمان ان سے ملے تو انہوں نے ان سے کہا کہ جنگ کے وقت تمہارے پہلو میں اس قسم کی وردی پہنے ہوئے سوار لڑ رہا تھا اور اس صحابی نے بھی ت
a
2:111; 6:159; 16:34.
4720
Commentary:
"The coming of the Lord attended by the angels" is the Quranic idiom for imminent and destructive Divine punishment.
f
2:110; 6:159; 16:34.
3340
The 'coming of the Lord' attended by the angels is a Quranic idiom for imminent and destructive Divine punishment.
وَجِا۟ىٓءَ يَوْمَئِذٍۭ بِجَهَنَّمَ ۚ يَوْمَئِذٍ يَتَذَكَّرُ ٱلْإِنسَٰنُ وَأَنَّىٰ لَهُ ٱلذِّكْرَىٰ
یعنی وہ سزا کا دن ہوگا‘ اور جہنم کافروں کو نظر آنے لگ جائے گی۔
الٰہی کتب میں ہمیشہ رحم کی تعلیم دی جاتی ہے۔ فرعون آخری وقت میں ایمان لایا تو اس کے متعلق بھی یہی حکم ہوا کہ ہم تمہاری ساری دعا کو قبول نہیں کر سکتے مگر بہرحال تمہارے جسم کو محفوظ رکھیں گے (یونس: ۹۳) یہی حال اہل مکّہ کا ہوا۔ جب مکہ فتح ہوا تو رسول کریم صلی اللہ علیہ وسلم نے اعلان فرمایا کہ لَا تَثْرِیْبَ عَلَیْکُمُ الْیَوْمَ جس کے معنے یہی تھے کہ قتل اور موت کے عذاب سے بچا لئے گئے۔ لیکن ان کو وہ مقام حاصل نہیں ہوا‘ جو ابتدائی صحابہؓ کو حاصل ہوا تھا۔ چنانچہ قرآن کریم میں اللہ تعالیٰ فرماتا ہے کہ جو لوگ فتح کے بعد ایمان لائے‘ وہ ان لوگوں کے برابر نہیں ہو سکتے جو اس
f
26:92.
g
79:36.
3
یعنی وہ سزا کا دن ہوگا‘ اور جہنم کافروں کو نظر آنے لگ جائے گی۔
4
الٰہی کتب میں ہمیشہ رحم کی تعلیم دی جاتی ہے۔ فرعون آخری وقت میں ایمان لایا تو اس کے متعلق بھی یہی حکم ہوا کہ ہم تمہاری ساری دعا کو قبول نہیں کر سکتے مگر بہرحال تمہارے جسم کو محفوظ رکھیں گے (یونس: ۹۳) یہی حال اہل مکّہ کا ہوا۔ جب مکہ فتح ہوا تو رسول کریم صلی اللہ علیہ وسلم نے اعلان فرمایا کہ لَا تَثْرِیْبَ عَلَیْکُمُ الْیَوْمَ جس کے معنے یہی تھے کہ قتل اور موت کے عذاب سے بچا لئے گئے۔ لیکن ان کو وہ مقام حاصل نہیں ہوا‘ جو ابتدائی صحابہؓ کو حاصل ہوا تھا۔ چنانچہ قرآن کریم میں اللہ تعالیٰ فرماتا ہے کہ جو لوگ فتح کے بعد ایمان لائے‘ وہ ان لوگوں کے برابر نہیں ہو سکتے جو اس
b
26:92.
c
79:36.
a
26:92.
b
79:36.
يَقُولُ يَٰلَيْتَنِى قَدَّمْتُ لِحَيَاتِى
یعنی نتیجہ نکلنے کے وقت خواہ وہ دنیا میں نکلے یا آخرت میں وہی اعمال کام آتے ہیں جو انسان پہلے کر چکا ہے۔
5
یعنی نتیجہ نکلنے کے وقت خواہ وہ دنیا میں نکلے یا آخرت میں وہی اعمال کام آتے ہیں جو انسان پہلے کر چکا ہے۔
فَيَوْمَئِذٍ لَّا يُعَذِّبُ عَذَابَهُۥٓ أَحَدٌ
یعنی جب خداتعالیٰ کا عذاب آجائے تو پھر اور کوئی عذاب اس کا مقابلہ نہیں کر سکے گا۔
6
یعنی جب خداتعالیٰ کا عذاب آجائے تو پھر اور کوئی عذاب اس کا مقابلہ نہیں کر سکے گا۔
وَلَا يُوثِقُ وَثَاقَهُۥٓ أَحَدٌ
安拉的磨坊碾磨是慢慢的, 但碾磨得非常的细小。安拉的惩罚来得不快, 但安拉的惩罚到来时, 毁灭性是很大的。“它不放过一切, 丝毫不留” (74:29)。
The mill of God grinds slowly, but it grinds exceedingly small. God is slow to punish but when His punishment comes, it is most destructive. 'It spares not and it leaves naught' (74:29).
Commentary:
The Mill of God grinds slowly but it grinds exceedingly small. God is slow to punish but when His punishment overtakes a people, it is most destructive. "It spares not and it leaves naught" (74:29).
1687
安拉的磨坊碾磨是慢慢的, 但碾磨得非常的细小。安拉的惩罚来得不快, 但安拉的惩罚到来时, 毁灭性是很大的。“它不放过一切, 丝毫不留” (74:29)。
4721
Commentary:
The Mill of God grinds slowly but it grinds exceedingly small. God is slow to punish but when His punishment overtakes a people, it is most destructive. "It spares not and it leaves naught" (74:29).
3341
The mill of God grinds slowly, but it grinds exceedingly small. God is slow to punish but when His punishment comes, it is most destructive. 'It spares not and it leaves naught' (74:29).
يَٰٓأَيَّتُهَا ٱلنَّفْسُ ٱلْمُطْمَئِنَّةُ
Commentary:
The last four verses of the Surah constitute a befitting climax. They purport to say that he who acquires the prerequisites for full moral development, mentioned in the foregoing verses, becomes immune to all possibility of faltering or falling. He attains the highest stage of spiritual development; "he is well pleased with his Lord and his Lord is well pleased with him." At this stage, called the heavenly stage, man is freed from all weakness and frailty and is braced with a peculiar spiritual strength. He becomes "united" with God and cannot exist without Him. As water flows with great force down a slope and, on account of its great mass and the total absence of all obstacles, dashes down with irresistible force, so the God-intoxicated man, at this stage, casting off all trammels, becomes attracted unrestrainedly towards his Maker. It is in this life and not after death that this great transformation takes place in him and it is in this world and not elsewhere that access to Paradise is granted to him. He finds his support only in God; He drinks deep at this fountain of spiritual life and is delivered from death.
4722
Commentary:
The last four verses of the Surah constitute a befitting climax. They purport to say that he who acquires the prerequisites for full moral development, mentioned in the foregoing verses, becomes immune to all possibility of faltering or falling. He attains the highest stage of spiritual development; "he is well pleased with his Lord and his Lord is well pleased with him." At this stage, called the heavenly stage, man is freed from all weakness and frailty and is braced with a peculiar spiritual strength. He becomes "united" with God and cannot exist without Him. As water flows with great force down a slope and, on account of its great mass and the total absence of all obstacles, dashes down with irresistible force, so the God-intoxicated man, at this stage, casting off all trammels, becomes attracted unrestrainedly towards his Maker. It is in this life and not after death that this great transformation takes place in him and it is in this world and not elsewhere that access to Paradise is granted to him. He finds his support only in God; He drinks deep at this fountain of spiritual life and is delivered from death.
ٱرْجِعِىٓ إِلَىٰ رَبِّكِ رَاضِيَةً مَّرْضِيَّةً
当人和他的养主彼此满意的时候就到了精神进展的最高阶段 (58:23)。这个阶段称为天园阶段。人到了这个阶段就能免除一切道德上的缺点和脆弱, 并能激起一股神奇的精神力量。他与安拉 “合” 而为一了, 没有安拉他就不能存在。在他身上出现的精神巨变是在今生, 不是在死后; 恩赐给他进入天园的路途是在今世, 也不是在他处。
اس میں بتایا ہے کہ اطمینان کامل اللہ تعالیٰ کے وصال سے حاصل ہوتا ہے۔ اور وصال اس کا نام ہے کہ اللہ تعالیٰ کی طرف سے جو تقدیر آئے انسان اس کو پسند کرے اور انسان جو کام کرے وہ خدا کو پیارا لگے۔
This is the highest stage of spiritual development when man is well- pleased with his Lord and his Lord is well-pleased with him (58:23). At this stage which is called the heavenly stage, he becomes immune to all moral weaknesses and frailties and is braced with a peculiar spiritual strength. He is "united" with God and cannot exist without Him. It is in this life and not after death that this great spiritual transformation takes place in him and it is in this world and not elsewhere that access to Paradise is granted to him.
1688
当人和他的养主彼此满意的时候就到了精神进展的最高阶段 (58:23)。这个阶段称为天园阶段。人到了这个阶段就能免除一切道德上的缺点和脆弱, 并能激起一股神奇的精神力量。他与安拉 “合” 而为一了, 没有安拉他就不能存在。在他身上出现的精神巨变是在今生, 不是在死后; 恩赐给他进入天园的路途是在今世, 也不是在他处。
1
اس میں بتایا ہے کہ اطمینان کامل اللہ تعالیٰ کے وصال سے حاصل ہوتا ہے۔ اور وصال اس کا نام ہے کہ اللہ تعالیٰ کی طرف سے جو تقدیر آئے انسان اس کو پسند کرے اور انسان جو کام کرے وہ خدا کو پیارا لگے۔
3342
This is the highest stage of spiritual development when man is well- pleased with his Lord and his Lord is well-pleased with him (58:23). At this stage which is called the heavenly stage, he becomes immune to all moral weaknesses and frailties and is braced with a peculiar spiritual strength. He is "united" with God and cannot exist without Him. It is in this life and not after death that this great spiritual transformation takes place in him and it is in this world and not elsewhere that access to Paradise is granted to him.
فَٱدْخُلِى فِى عِبَٰدِى
جب انسان اس مذکورہ بالا مقام پر پہنچ جاتا ہے تو اللہ تعالیٰ فرماتا ہے کہ تو میرے خاص بندوں میں داخل ہو گیا ہے۔ جو لازمی طور پر جنت میں جائیں گے اور گویا زبان حال سے جنت اسے اپنی طرف پکار رہی ہوتی ہے۔
2
جب انسان اس مذکورہ بالا مقام پر پہنچ جاتا ہے تو اللہ تعالیٰ فرماتا ہے کہ تو میرے خاص بندوں میں داخل ہو گیا ہے۔ جو لازمی طور پر جنت میں جائیں گے اور گویا زبان حال سے جنت اسے اپنی طرف پکار رہی ہوتی ہے۔
وَٱدْخُلِى جَنَّتِى