Ruku 532 ع
Section 532 of 556 • 21 Verses
البلد
Al-Balad
The City • makkah • 20 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
لَآ أُقْسِمُ بِهَٰذَا ٱلْبَلَدِ
یعنی اسے شہادت کے طور پر پیش کرتا ہوں۔
52:5; 95:4.
The particle la is used here to draw pointed attention to the subject which is about to be introduced and to signify that it is so clear and obvious that it needs no swearing to support it. Or, it may be intended to refute an understood objection. In that case the meaning would be: 'Not that thou art not a forger, as the disbelievers think, thou art a true Prophet of God and this City is called to bear witness to this fact.' But more appropriately the verse means something like this: 'You harbour evil designs about Islam. O disbelievers, I know what is in your minds, but I tell you that it would never happen as you desire, and I cite this City as a witness to this fact.'
52:5; 95:4.
Commentary:
According to some authorities, the particle لا has been used here to draw pointed attention to the subject which is about to be introduced. According to them, the meaning of the verse is: "Listen! Listen! I call to witness this city." Some other scholars think that the verse signifies that the subject which is going to be introduced is so clear and obvious that it needs no swearing to support it. Yet according to another school the particle is intended to refute an understood objection and the meaning of the verse is: "Not that thou art a forger, as the disbelievers think. Thou art not a forger but a true Prophet of God and this city is called to bear witness to this fact." But more appropriately the verse would mean something like this: "You harbour evil designs about Islam, O, disbelievers! I know what is in your minds, but I tell you that it would never happen as you desire, and I cite this city as a witness to this fact."
b
52:5; 95:4.
1689
小品词 لَا (La) 用在这里是要对即将提出的题目引起注意, 并表示这是显而易见的, 是无须起誓才能证实的。这个小品词的用意也可以是为了驳斥一个人所共知的异议。如这样, 就意味着: “不是像不信者所以为的那样, 否定你是伪造者, 你是安拉的真正先知, 可以用这座圣城来证明这一事实。” 但这节经文的更确切的意思大致是这样: “你对伊斯兰教心怀邪恶的阴谋。啊! 不信者呀! 我知道你心里想些什么, 但是我跟你说, 这不会遂你心愿发生的, 我用这座圣城来证明这个事实。”
3
یعنی اسے شہادت کے طور پر پیش کرتا ہوں۔
b
52:5; 95:4.
4723
Commentary:
According to some authorities, the particle لا has been used here to draw pointed attention to the subject which is about to be introduced. According to them, the meaning of the verse is: "Listen! Listen! I call to witness this city." Some other scholars think that the verse signifies that the subject which is going to be introduced is so clear and obvious that it needs no swearing to support it. Yet according to another school the particle is intended to refute an understood objection and the meaning of the verse is: "Not that thou art a forger, as the disbelievers think. Thou art not a forger but a true Prophet of God and this city is called to bear witness to this fact." But more appropriately the verse would mean something like this: "You harbour evil designs about Islam, O, disbelievers! I know what is in your minds, but I tell you that it would never happen as you desire, and I cite this city as a witness to this fact."
b
52:5; 95:4.
3343
The particle la is used here to draw pointed attention to the subject which is about to be introduced and to signify that it is so clear and obvious that it needs no swearing to support it. Or, it may be intended to refute an understood objection. In that case the meaning would be: 'Not that thou art not a forger, as the disbelievers think, thou art a true Prophet of God and this City is called to bear witness to this fact.' But more appropriately the verse means something like this: 'You harbour evil designs about Islam. O disbelievers, I know what is in your minds, but I tell you that it would never happen as you desire, and I cite this City as a witness to this fact.'
وَأَنتَ حِلٌّۢ بِهَٰذَا ٱلْبَلَدِ
حِلّ, (Hill) 的意思是: (1) 所做的合法的事; (2) 目标; (3) 无义务的人; (4) 在一个地方落脚或居住的人 (Lane)。词根 حَلَّ, (Halla) 包含了所有这些意义, 所以这节经文意味着: (1) 你的敌人认为在这麦加圣城害你, 甚至杀死你都是合法的, 而麦加是那么的神圣, 在其境内最细微的为害都是严格禁止的, 更不用说杀一个生灵。(2) 在这座圣城, 对生命的每一种可以想象的虐待、伤害、损毁、暴虐或暴力, 只有你是目标。(3) 你将作为征服者攻克这座圣城, 而现在你将作为难民从这里被赶出去。(4) 当你作为胜利者进城而那些恶人由你摆布的时候, 你可以短时期不顾这座城市的神圣性, 因为他们将法律置之度外, 对无罪的穆斯林进行难以形容的残害。
Hill means: (1) A thing the doing of which is lawful; (2) target; (3) one free from obligation; (4) one alighting or dwelling in a place (Lane). The root-word Halla possessing all these meanings, the verse signifies: (1) It is considered lawful by your enemies to do you any harm, even to kill you, in this City of Mecca which is so sacred that what to say of killing a living creature, it is strictly forbidden to do it the slightest harm in its precincts. (2) Thou alone art the target of every conceivable abuse, harm, injury, cruelty or violence against life, property or honour in this sacred City. (3) Thou wilt alight as a conqueror in this City from where thou art now being driven out as a fugitive. (4) For a short while thou wilt be freed from the obligation to observe the sacredness of this City when thou wilt enter it as a victor and those wicked people, who had placed themselves outside the pale of law by perpetrating unutterable cruelties on innocent Muslims, will be at your mercy.
Important Words:
حل (dweller) is derived from حل which means, he was or became free from an obligation or responsibility; it was or became lawful. They say حل علیھم العذاب i.e. the punishment alighted upon them or the punishment was necessitated by the requirements of justice to take effect upon them. حل بالمکان means, he alighted or dwelt in the house. حل حقی علیه means, the discharge of my right became obligatory on him. حل(hillun) means: (1) the place outside the sacred precincts of Mecca; (2) the thing the doing of which is lawful; (3) target; (4) free from obligation; (5) alighting or dwelling in a place (Lane & Aqrab).
Commentary:
According to the different meanings of the word حل given under Important Words the verse would signify: (1) It is considered lawful to do you any harm, even to kill you, in this city of Mecca which is so sacred that the doing of harm to a living creature in its precincts, not to say of killing it, is strictly forbidden. (2) Thou alone art the target of every conceivable abuse, harm, injury, cruelty or violence against life, property or honour in this Sacred City. (3) Thou wilt alight as a conqueror in this city from where thou art being driven out as a fugitive. (4) Thou wilt be freed from obligation to observe the sacredness of this city when thou wilt enter it as a victor and wilt punish those wicked persons who had placed themselves outside the pale of law by perpetrating unutterable cruelties on innocent Muslims.
What a mighty prophecy! It was made at a time when opposition to the Holy Prophet was still confined to mocking and jeering at him. The Surah as stated in the Introduction, was revealed towards the end of the third year of the Call when Islam had not yet begun to be preached openly nor had the Meccans awakened to a realization of the danger which the new Faith subsequently proved to be and, therefore, considered it beneath their dignity to offer it any opposition.
1690
حِلّ, (Hill) 的意思是: (1) 所做的合法的事; (2) 目标; (3) 无义务的人; (4) 在一个地方落脚或居住的人 (Lane)。词根 حَلَّ, (Halla) 包含了所有这些意义, 所以这节经文意味着: (1) 你的敌人认为在这麦加圣城害你, 甚至杀死你都是合法的, 而麦加是那么的神圣, 在其境内最细微的为害都是严格禁止的, 更不用说杀一个生灵。(2) 在这座圣城, 对生命的每一种可以想象的虐待、伤害、损毁、暴虐或暴力, 只有你是目标。(3) 你将作为征服者攻克这座圣城, 而现在你将作为难民从这里被赶出去。(4) 当你作为胜利者进城而那些恶人由你摆布的时候, 你可以短时期不顾这座城市的神圣性, 因为他们将法律置之度外, 对无罪的穆斯林进行难以形容的残害。
4724
Important Words:
حل (dweller) is derived from حل which means, he was or became free from an obligation or responsibility; it was or became lawful. They say حل علیھم العذاب i.e. the punishment alighted upon them or the punishment was necessitated by the requirements of justice to take effect upon them. حل بالمکان means, he alighted or dwelt in the house. حل حقی علیه means, the discharge of my right became obligatory on him. حل(hillun) means: (1) the place outside the sacred precincts of Mecca; (2) the thing the doing of which is lawful; (3) target; (4) free from obligation; (5) alighting or dwelling in a place (Lane & Aqrab).
Commentary:
According to the different meanings of the word حل given under Important Words the verse would signify: (1) It is considered lawful to do you any harm, even to kill you, in this city of Mecca which is so sacred that the doing of harm to a living creature in its precincts, not to say of killing it, is strictly forbidden. (2) Thou alone art the target of every conceivable abuse, harm, injury, cruelty or violence against life, property or honour in this Sacred City. (3) Thou wilt alight as a conqueror in this city from where thou art being driven out as a fugitive. (4) Thou wilt be freed from obligation to observe the sacredness of this city when thou wilt enter it as a victor and wilt punish those wicked persons who had placed themselves outside the pale of law by perpetrating unutterable cruelties on innocent Muslims.
What a mighty prophecy! It was made at a time when opposition to the Holy Prophet was still confined to mocking and jeering at him. The Surah as stated in the Introduction, was revealed towards the end of the third year of the Call when Islam had not yet begun to be preached openly nor had the Meccans awakened to a realization of the danger which the new Faith subsequently proved to be and, therefore, considered it beneath their dignity to offer it any opposition.
3344
Hill means: (1) A thing the doing of which is lawful; (2) target; (3) one free from obligation; (4) one alighting or dwelling in a place (Lane). The root-word Halla possessing all these meanings, the verse signifies: (1) It is considered lawful by your enemies to do you any harm, even to kill you, in this City of Mecca which is so sacred that what to say of killing a living creature, it is strictly forbidden to do it the slightest harm in its precincts. (2) Thou alone art the target of every conceivable abuse, harm, injury, cruelty or violence against life, property or honour in this sacred City. (3) Thou wilt alight as a conqueror in this City from where thou art now being driven out as a fugitive. (4) For a short while thou wilt be freed from the obligation to observe the sacredness of this City when thou wilt enter it as a victor and those wicked people, who had placed themselves outside the pale of law by perpetrating unutterable cruelties on innocent Muslims, will be at your mercy.
وَوَالِدٍ وَمَا وَلَدَ
当伊布拉欣圣人和他的儿子伊司马仪为天房奠基的时候, 曾祈求安拉在麦加人之中选择一位使者 (2:129-130)。这样 “父亲和儿子” 为穆圣的真理作证。
اس جگہ باپ اور بیٹے سے مراد حضرت ابراہیم اور حضرت اسماعیل علیہما السلام ہیں جنہوں نے مکّہ بنایا تھا۔ وہ دونوں بھی محمد رسول اللہ صلی اللہ علیہ وسلم کی سچائی کے گواہ ہیں۔ کیونکہ دونوں نے مکّہ کی بنیاد رکھتے وقت یہ کہا تھا کہ اس میں پاک کرنے والے لوگ آکر بسیں لیکن محمد رسول اللہ صلی اللہ علیہ وسلم کے زمانہ میں اس میں مشرک بس رہے تھے۔ پس لازمی تھا کہ محمد رسول اللہ صلی اللہ علیہ وسلم فتح پائیں اور ابراہیم و اسماعیل علیہما السلام کی پیشگوئی بھی پوری ہو جائے اور مکّہ بھی پاک ہو جائے۔
While raising the foundations of the Ka‘bah, the Patriarch Abraham and his son Ishmael had prayed to God to raise among the Meccans a Messenger (2:129, 130). Thus 'the father and the son' bear witness to the truth of the Holy Prophet.
Commentary:
While raising the foundations of the Ka‘bah, the Patriarch Abraham and his son Ishmael had prayed: "And our Lord, raise among them a Messenger from among themselves, who may recite to them Thy signs and teach them the Book and wisdom and may purify them" (2:130). The expression "the father and the son" refers to Abraham and Ishmael, and the verse purports to say that God had His own plan to accomplish by getting the structure of the Ka‘bah raised up by Abraham and Ishmael. This plan was to send the greatest of His Messengers and to give him the Final and most Perfect Law in the form of the Quran for the eternal guidance of mankind. That Divine plan has been fulfilled in the person of the Holy Prophet. Thus "the father and the son" stand as a witness to the truth of his Divine claim. Or "the father and the son," may refer to the Holy Prophet and his noble followers, and the verse may signify that the Holy Prophet himself and his followers constitute a proof of the Divine origin of his mission. Their spotless character, their good qualities of head and heart, the great sacrifices they are making in the cause of truth—all leave no room for doubt that they will succeed in their mission and that those who stand in their way will fail.
1691
当伊布拉欣圣人和他的儿子伊司马仪为天房奠基的时候, 曾祈求安拉在麦加人之中选择一位使者 (2:129-130)。这样 “父亲和儿子” 为穆圣的真理作证。
4
اس جگہ باپ اور بیٹے سے مراد حضرت ابراہیم اور حضرت اسماعیل علیہما السلام ہیں جنہوں نے مکّہ بنایا تھا۔ وہ دونوں بھی محمد رسول اللہ صلی اللہ علیہ وسلم کی سچائی کے گواہ ہیں۔ کیونکہ دونوں نے مکّہ کی بنیاد رکھتے وقت یہ کہا تھا کہ اس میں پاک کرنے والے لوگ آکر بسیں لیکن محمد رسول اللہ صلی اللہ علیہ وسلم کے زمانہ میں اس میں مشرک بس رہے تھے۔ پس لازمی تھا کہ محمد رسول اللہ صلی اللہ علیہ وسلم فتح پائیں اور ابراہیم و اسماعیل علیہما السلام کی پیشگوئی بھی پوری ہو جائے اور مکّہ بھی پاک ہو جائے۔
4725
Commentary:
While raising the foundations of the Ka‘bah, the Patriarch Abraham and his son Ishmael had prayed: "And our Lord, raise among them a Messenger from among themselves, who may recite to them Thy signs and teach them the Book and wisdom and may purify them" (2:130). The expression "the father and the son" refers to Abraham and Ishmael, and the verse purports to say that God had His own plan to accomplish by getting the structure of the Ka‘bah raised up by Abraham and Ishmael. This plan was to send the greatest of His Messengers and to give him the Final and most Perfect Law in the form of the Quran for the eternal guidance of mankind. That Divine plan has been fulfilled in the person of the Holy Prophet. Thus "the father and the son" stand as a witness to the truth of his Divine claim. Or "the father and the son," may refer to the Holy Prophet and his noble followers, and the verse may signify that the Holy Prophet himself and his followers constitute a proof of the Divine origin of his mission. Their spotless character, their good qualities of head and heart, the great sacrifices they are making in the cause of truth—all leave no room for doubt that they will succeed in their mission and that those who stand in their way will fail.
3345
While raising the foundations of the Ka‘bah, the Patriarch Abraham and his son Ishmael had prayed to God to raise among the Meccans a Messenger (2:129, 130). Thus 'the father and the son' bear witness to the truth of the Holy Prophet.
لَقَدْ خَلَقْنَا ٱلْإِنسَٰنَ فِى كَبَدٍ
یعنی مکّہ آسانی سے فتح نہیں ہوگا بلکہ اس کے لئے بڑی محنتیں کرنی پڑیں گی۔ جنگی یلغاریں بھی اور تبلیغ بھی۔
84:7.
The prophecy, that the Holy Prophet will be expelled from Mecca and will come back to it as a conqueror and Mecca will submit to him and its inhabitants will enter the fold of Islam, will be fulfilled only after he and his followers will have gone through great hardships, that is to say, great toil and incessant struggle will be demanded of them to achieve their great goal.
84:7.
Important Words:
کبد (toil). کبده means, he smote his liver or stomach. کبد means, difficulty; distress; affliction; the middle of the sky. فی کبدmeans, in a state in which he has to work hard. It also means, in a right and just state; in just proportion; in an erect state (Aqrab).
Commentary:
The verse purports to say that the prophecy made in the foregoing verses, viz. that the Holy Prophet will be expelled from Mecca but will come back to it as a conqueror and that Mecca will submit to him, and its inhabitants will enter his fold, will be fulfilled only after he and his followers had gone through great hardships, that is to say, great toil and incessant struggle will be demanded of them to achieve their great goal.
c
84:7.
1692
有一个预言是, 穆圣将被逐出麦加并将作为征服者归来, 置麦加在他的权力之下, 当地的居民将进入伊斯兰教的羊栏;但这个预言只有在他和他的信徒们历尽了莫大的苦难, 也就是说, 要求他们为达到自己的伟大目的而进行艰巨的不断斗争之后, 才会应验。
1
یعنی مکّہ آسانی سے فتح نہیں ہوگا بلکہ اس کے لئے بڑی محنتیں کرنی پڑیں گی۔ جنگی یلغاریں بھی اور تبلیغ بھی۔
a
84:7.
4726
Important Words:
کبد (toil). کبده means, he smote his liver or stomach. کبد means, difficulty; distress; affliction; the middle of the sky. فی کبدmeans, in a state in which he has to work hard. It also means, in a right and just state; in just proportion; in an erect state (Aqrab).
Commentary:
The verse purports to say that the prophecy made in the foregoing verses, viz. that the Holy Prophet will be expelled from Mecca but will come back to it as a conqueror and that Mecca will submit to him, and its inhabitants will enter his fold, will be fulfilled only after he and his followers had gone through great hardships, that is to say, great toil and incessant struggle will be demanded of them to achieve their great goal.
c
84:7.
3346
The prophecy, that the Holy Prophet will be expelled from Mecca and will come back to it as a conqueror and Mecca will submit to him and its inhabitants will enter the fold of Islam, will be fulfilled only after he and his followers will have gone through great hardships, that is to say, great toil and incessant struggle will be demanded of them to achieve their great goal.
أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ
96:15.
اس سے مراد مکہ والے ہیں اور اس طرف اشارہ کیا گیا ہے کہ وہ یہ سمجھتے ہیں کہ ہم پر کوئی غالب نہیں آسکتا۔ لیکن یہ جھوٹ ہے۔
96:15.
Commentary:
The verse warns disbelievers that if they think that they can suppress Islam and by means of their wealth and influence can arrest its progress, they labour under a serious misconception. God is aware of their evil designs and He has the power and will bring them to nought.
a
96:15.
2
اس سے مراد مکہ والے ہیں اور اس طرف اشارہ کیا گیا ہے کہ وہ یہ سمجھتے ہیں کہ ہم پر کوئی غالب نہیں آسکتا۔ لیکن یہ جھوٹ ہے۔
a
96:15.
4727
Commentary:
The verse warns disbelievers that if they think that they can suppress Islam and by means of their wealth and influence can arrest its progress, they labour under a serious misconception. God is aware of their evil designs and He has the power and will bring them to nought.
a
96:15.
3347
God is aware of the evil designs of disbeliever and He has the power to, and will bring them to naught.
يَقُولُ أَهْلَكْتُ مَالًا لُّبَدًا
这节经文的大意是说:任凭反对伊斯兰教的人用尽邪恶谋划, 不惜钱财阻止伊斯兰教传播, 但是他们的邪恶计谋不会得逞, 伊斯兰教将继续在精神上和政治上成为征服者。
یعنی خواہ دنیا کی ڈھیروں ڈھیر دولت بھی اسلام کے مقابلہ کے لئے لُٹا دیں۔ پھر بھی اسلام ہی غالب آئے گا اور وہ ناکام رہیں گے۔
Let the opponents of Islam use all their means (the verse purports to say) and spend heaps of wealth to prevent Islam from spreading, they will not succeed in their evil designs and Islam will continue to make both spiritual and political conquests.
Important Words:
لبد (enormous) means, much wealth; wealth so abundant that there is no fear of its being exhausted; wealth collected in heaps (Lane & Aqrab).
Commentary:
Let the opponents of Islam use all their means (the verse purports to say) and spend heaps of wealth to stop spread of Islam, they will not succeed in their evil designs and Islam will continue to make both spiritual and political conquests.
1693
这节经文的大意是说:任凭反对伊斯兰教的人用尽邪恶谋划, 不惜钱财阻止伊斯兰教传播, 但是他们的邪恶计谋不会得逞, 伊斯兰教将继续在精神上和政治上成为征服者。
3
یعنی خواہ دنیا کی ڈھیروں ڈھیر دولت بھی اسلام کے مقابلہ کے لئے لُٹا دیں۔ پھر بھی اسلام ہی غالب آئے گا اور وہ ناکام رہیں گے۔
4728
Important Words:
لبد (enormous) means, much wealth; wealth so abundant that there is no fear of its being exhausted; wealth collected in heaps (Lane & Aqrab).
Commentary:
Let the opponents of Islam use all their means (the verse purports to say) and spend heaps of wealth to stop spread of Islam, they will not succeed in their evil designs and Islam will continue to make both spiritual and political conquests.
3348
Let the opponents of Islam use all their means (the verse purports to say) and spend heaps of wealth to prevent Islam from spreading, they will not succeed in their evil designs and Islam will continue to make both spiritual and political conquests.
أَيَحْسَبُ أَن لَّمْ يَرَهُۥٓ أَحَدٌ
یعنی نتائج تو خداتعالیٰ پیدا کرتا ہے۔ دنیوی سامانوں سے نتائج نہیں نکلتے۔ اس لئے جب خدا دیکھ رہا ہے کہ ان کے دلوں میں شرک اور کفر ہے اور وہ سب نیک نظر آنے والے اعمال نمائش کے طور پر کرتے ہیں تو یقیناً وہ ان کے نیک نظر آنے والے اعمال کے نتیجہ میں ان کو سُکھ نہیں دے گا بلکہ ان کو عذاب ہی دے گا۔
Commentary:
The verse means that God sees deep into the hearts of opponents of the Holy Prophet. All their endeavours and designs to bring about the failure of his Movement will prove abortive.
4
یعنی نتائج تو خداتعالیٰ پیدا کرتا ہے۔ دنیوی سامانوں سے نتائج نہیں نکلتے۔ اس لئے جب خدا دیکھ رہا ہے کہ ان کے دلوں میں شرک اور کفر ہے اور وہ سب نیک نظر آنے والے اعمال نمائش کے طور پر کرتے ہیں تو یقیناً وہ ان کے نیک نظر آنے والے اعمال کے نتیجہ میں ان کو سُکھ نہیں دے گا بلکہ ان کو عذاب ہی دے گا۔
4729
Commentary:
The verse means that God sees deep into the hearts of opponents of the Holy Prophet. All their endeavours and designs to bring about the failure of his Movement will prove abortive.
أَلَمْ نَجْعَل لَّهُۥ عَيْنَيْنِ
یعنی دل کی آنکھیں۔ جن سے وہ سچائی کو سمجھ سکتا ہے۔
5
یعنی دل کی آنکھیں۔ جن سے وہ سچائی کو سمجھ سکتا ہے۔
وَلِسَانًا وَشَفَتَيْنِ
یعنی زبان اور ہونٹوں سے وہ اپنے شکوک کا اظہار کرے اور اس طرح اپنے دل کو پاک کرے۔
6
یعنی زبان اور ہونٹوں سے وہ اپنے شکوک کا اظہار کرے اور اس طرح اپنے دل کو پاک کرے۔
وَهَدَيْنَٰهُ ٱلنَّجْدَيْنِ
یعنی قرآن کریم نے واضح کر دیا ہے کہ ہدایت کیا ہے اور گمراہی کیا ہے اس کے بعد بھی اگر وہ گمراہی کی طرف جائے تو اس کا اپنا قصور ہے کیونکہ اس کو خداتعالیٰ نے اندرونی آنکھیں بھی دی ہوئی ہیں۔ اور اگر آنکھ سے کوئی چیز نظر نہ آئے تو زبان اور ہونٹوں سے پوچھ کر وہ اپنے شُبہات کو دور کر سکتا ہے اور اس طرح ان کے تمام عُذر توڑ دیئے ہیں اور کلام الٰہی نازل کرکے ان پر واضح کر دیا ہے کہ ہدایت اور گمراہی کیا ہے۔ روحانی آنکھیں دے کر ان کو اس بات کی توفیق دے دی ہے کہ وہ کلام الٰہی کی خوبیوں کو پہچان سکیں اور زبان اور ہدایت دے کر اس قابل بنا دیا ہے کہ اگر کلام الٰہی کا کوئی حصہ سمجھ نہ آئے
76:4.
An-Najdain means the two highways of good and evil, of truth and falsehood, of spiritual and material progress. God has provided man with all those means by which he can find out the right path, can sift right from wrong and truth from falsehood. He has been endowed with both spiritual and physical eyes by which he can distinguish good from evil and has been given a tongue and two lips that he might ask for guidance, and above all God has placed before him a supreme object that he may devote all his faculties and energies to achieve it.
76:4.
Important Words:
النجدین (two highways). نجد is inf. noun from نجد (najada). نجدہ means, he helped him. أنجد البناء means, the building rose high. نجد (najdun) means, high and elevated land; an elevated or conspicuous road; a road in a mountain; a plain or evident affair; a skilful guide (Lane & Aqrab). النجدین signifies, the two high or conspicuous ways of good and evil, of truth and falsehood, of spiritual and material progress (Aqrab).
Commentary:
God has provided man with all those means by which he can find out the right path, can sift right from wrong and truth from falsehood. He has been endowed with both spiritual and physical eyes that he may distinguish good from evil. He has been given a tongue and two lips that he might ask for guidance, and above all God has placed before him a supreme object that he may devote all his faculties and energies to achieve it.
b
76:4.
1694
اَلنَّجْدَيْن (An-Najdain) 的意思是善与恶的两条道路, 真理与谬误的两条道路, 精神进步与物质进步的两条道路。安拉为人类提供了所有这一切方法, 使他能依此找到正道, 能够细审正确与错误, 真理与谬误。他赋有了精神上的慧眼和身体上的肉眼, 使他能够区分善恶, 还有一条舌头和两片嘴唇可以请求指引, 尤其是安拉在他面前安排了一个最高目标, 由他为达到这个目标而奉献他所有的才能和精力。
7
یعنی قرآن کریم نے واضح کر دیا ہے کہ ہدایت کیا ہے اور گمراہی کیا ہے اس کے بعد بھی اگر وہ گمراہی کی طرف جائے تو اس کا اپنا قصور ہے کیونکہ اس کو خداتعالیٰ نے اندرونی آنکھیں بھی دی ہوئی ہیں۔ اور اگر آنکھ سے کوئی چیز نظر نہ آئے تو زبان اور ہونٹوں سے پوچھ کر وہ اپنے شُبہات کو دور کر سکتا ہے اور اس طرح ان کے تمام عُذر توڑ دیئے ہیں اور کلام الٰہی نازل کرکے ان پر واضح کر دیا ہے کہ ہدایت اور گمراہی کیا ہے۔ روحانی آنکھیں دے کر ان کو اس بات کی توفیق دے دی ہے کہ وہ کلام الٰہی کی خوبیوں کو پہچان سکیں اور زبان اور ہدایت دے کر اس قابل بنا دیا ہے کہ اگر کلام الٰہی کا کوئی حصہ سمجھ نہ آئے
b
76:4.
4730
Important Words:
النجدین (two highways). نجد is inf. noun from نجد (najada). نجدہ means, he helped him. أنجد البناء means, the building rose high. نجد (najdun) means, high and elevated land; an elevated or conspicuous road; a road in a mountain; a plain or evident affair; a skilful guide (Lane & Aqrab). النجدین signifies, the two high or conspicuous ways of good and evil, of truth and falsehood, of spiritual and material progress (Aqrab).
Commentary:
God has provided man with all those means by which he can find out the right path, can sift right from wrong and truth from falsehood. He has been endowed with both spiritual and physical eyes that he may distinguish good from evil. He has been given a tongue and two lips that he might ask for guidance, and above all God has placed before him a supreme object that he may devote all his faculties and energies to achieve it.
b
76:4.
3349
An-Najdain means the two highways of good and evil, of truth and falsehood, of spiritual and material progress. God has provided man with all those means by which he can find out the right path, can sift right from wrong and truth from falsehood. He has been endowed with both spiritual and physical eyes by which he can distinguish good from evil and has been given a tongue and two lips that he might ask for guidance, and above all God has placed before him a supreme object that he may devote all his faculties and energies to achieve it.
فَلَا ٱقْتَحَمَ ٱلْعَقَبَةَ
安拉通过穆圣展示了种种途径和方法, 使人类能藉此在精神上和物质上取得无限的进步, 但是他拒绝为达到这个目的而作必要的牺牲。
یعنی باوجود اتنے نیک سامانوں کے کافر انسان پھر بھی ترقی کی چوٹی پر نہ چڑھا۔ بلکہ گمراہی کے گڑھے میں گرا رہا۔
Through the Holy Prophet, God had opened up all the ways and means by using which man could make unlimited spiritual and material progress, but he refused to make the necessary sacrifices to achieve this object.
Important Words:
اقتحم (attempted). They say اقتحم فی الامر i.e. he rushed or plunged into the affair without consideration. اقتحم المنزل means, he entered the place suddenly and without permission; rushed suddenly upon the place; he invaded or attacked the place. اقتحم العقبة means, he ascended or attacked or rushed upon عقبه which means, hill; mountain; high place; steep road (Lane & Aqrab).
Commentary:
The verse means that through the Holy Prophet God had opened up for the Arabs all the ways and means by using which they could make unlimited spiritual and material progress but they refused to make the necessary sacrifices required to achieve the two objectives. See also next verse.
1695
安拉通过穆圣展示了种种途径和方法, 使人类能藉此在精神上和物质上取得无限的进步, 但是他拒绝为达到这个目的而作必要的牺牲。
8
یعنی باوجود اتنے نیک سامانوں کے کافر انسان پھر بھی ترقی کی چوٹی پر نہ چڑھا۔ بلکہ گمراہی کے گڑھے میں گرا رہا۔
4731
Important Words:
اقتحم (attempted). They say اقتحم فی الامر i.e. he rushed or plunged into the affair without consideration. اقتحم المنزل means, he entered the place suddenly and without permission; rushed suddenly upon the place; he invaded or attacked the place. اقتحم العقبة means, he ascended or attacked or rushed upon عقبه which means, hill; mountain; high place; steep road (Lane & Aqrab).
Commentary:
The verse means that through the Holy Prophet God had opened up for the Arabs all the ways and means by using which they could make unlimited spiritual and material progress but they refused to make the necessary sacrifices required to achieve the two objectives. See also next verse.
3350
Through the Holy Prophet, God had opened up all the ways and means by using which man could make unlimited spiritual and material progress, but he refused to make the necessary sacrifices to achieve this object.
وَمَآ أَدْرَىٰكَ مَا ٱلْعَقَبَةُ
فَكُّ رَقَبَةٍ
أَوْ إِطْعَٰمٌ فِى يَوْمٍ ذِى مَسْغَبَةٍ
76:9; 89:19.
76:9; 89:19.
76:9; 89:19.
Important Words:
مسغبة (hunger) is derived from سغب which means, he was or became hungry or suffered hunger, together with fatigue. أسغب القوم means, the people entered upon a state of hunger. They say به مسغبة i.e. in him is hunger or hunger together with fatigue (Lane & Aqrab).
c
76:9; 89:19.
a
76:9; 89:19.
4732
Important Words:
مسغبة (hunger) is derived from سغب which means, he was or became hungry or suffered hunger, together with fatigue. أسغب القوم means, the people entered upon a state of hunger. They say به مسغبة i.e. in him is hunger or hunger together with fatigue (Lane & Aqrab).
a
76:9; 89:19.
يَتِيمًا ذَا مَقْرَبَةٍ
یعنی ترقیات روحانی تبھی ملتی ہیں جب انسان دنیا سے غلامی کو مٹائے یا دنیا سے غربت کو دور کرے اور اسی طرح یتیموں اور مسکینوں کا انتظام کرے۔
1
یعنی ترقیات روحانی تبھی ملتی ہیں جب انسان دنیا سے غلامی کو مٹائے یا دنیا سے غربت کو دور کرے اور اسی طرح یتیموں اور مسکینوں کا انتظام کرے۔
أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ
经文 (14-17) 说到两种方法能提高民族的道德境界: (a) 解放奴隶, 就是说, 使社会上部分受遏制被压迫和下层的人提高到能够平等的生活。(b) 帮助孤儿和穷人独立自主, 成为社会上有用的成员。
یعنی ایسا مسکین جس کا کوئی مددگار نہیں۔ کیونکہ جس کے دوست ہوتے ہیں وہ اگر زمین پر گر جائے تو اس کے دوست اسے پکڑ کر اٹھا لیتے ہیں۔ یہ مسکین جس کو اٹھانا مسلمانوں کا فرض ہے وہ مسکین ہے جس کا کوئی مددگار نہیں ہوتا۔ وہ اگر گر جاتا ہے تو اس کو کوئی اٹھانے والا نہیں ہوتا۔
Verses 14-17 speak of the two methods which can raise the moral stature of a people: (a) Freeing of the slaves, i.e. raising the suppressed, oppressed and depressed sections of the community to an equal partnership in life. (b) Helping the orphans and the poor to stand on their own legs and to become useful members of the community.
Commentary:
These verses (vv. 14-17) speak of the two methods to raise the moral stature of a people: (a) Freeing of the slaves, i.e. raising the suppressed, oppressed and depressed sections of the community to an equal partnership in life. (b) Helping the orphans and the poor to stand on their own legs and to become useful members of the community.
1696
经文 (14-17) 说到两种方法能提高民族的道德境界: (a) 解放奴隶, 就是说, 使社会上部分受遏制被压迫和下层的人提高到能够平等的生活。(b) 帮助孤儿和穷人独立自主, 成为社会上有用的成员。
2
یعنی ایسا مسکین جس کا کوئی مددگار نہیں۔ کیونکہ جس کے دوست ہوتے ہیں وہ اگر زمین پر گر جائے تو اس کے دوست اسے پکڑ کر اٹھا لیتے ہیں۔ یہ مسکین جس کو اٹھانا مسلمانوں کا فرض ہے وہ مسکین ہے جس کا کوئی مددگار نہیں ہوتا۔ وہ اگر گر جاتا ہے تو اس کو کوئی اٹھانے والا نہیں ہوتا۔
4733
Commentary:
These verses (vv. 14-17) speak of the two methods to raise the moral stature of a people: (a) Freeing of the slaves, i.e. raising the suppressed, oppressed and depressed sections of the community to an equal partnership in life. (b) Helping the orphans and the poor to stand on their own legs and to become useful members of the community.
3351
Verses 14-17 speak of the two methods which can raise the moral stature of a people: (a) Freeing of the slaves, i.e. raising the suppressed, oppressed and depressed sections of the community to an equal partnership in life. (b) Helping the orphans and the poor to stand on their own legs and to become useful members of the community.
ثُمَّ كَانَ مِنَ ٱلَّذِينَ ءَامَنُوا۟ وَتَوَاصَوْا۟ بِٱلصَّبْرِ وَتَوَاصَوْا۟ بِٱلْمَرْحَمَةِ
چوٹی پر چڑھنے کی کچھ تشریحات اوپر کی گئی ہیں اب ان میں زیادتی فرماتا ہے اور بتاتا ہے کہ صرف اعمال نیک فائدہ نہیں دیتے جب تک انسان ایمان نہ لائے اور صرف اپنے ایمان لانے پر کفایت نہ کرے بلکہ دوسروں کو ایمان لانے اور عمل صالح کرنے کی بھی تلقین کرتا رہے۔
103:4.
Good actions mentioned in the foregoing verses are not enough to raise the all round stature of a community. Good ideals and right principles, combined with continuous and sustained adherence to the path of moral rectitude and the teaching of virtues to others, are equally essential for the attainment of the above-mentioned high aim.
103:4.
Commentary:
The verse points out that the doing only of good actions mentioned in the foregoing verses is not enough for raising the all round stature of a community. Good ideals and right principles, combined with continuous and sustained adherence to the path of moral rectitude and the teaching of virtues to others, are equally essential for the attainment of the above-mentioned high aim.
a
103:4.
1697
以上几节经文中所提到的善举还不足以提高全社会的境界。善良的理想和正确的原则, 还要加上继续不断地坚持道德正直的道路, 并向他人教导美德, 这些对达到上述崇高的目标是同样必不可少的。
3
چوٹی پر چڑھنے کی کچھ تشریحات اوپر کی گئی ہیں اب ان میں زیادتی فرماتا ہے اور بتاتا ہے کہ صرف اعمال نیک فائدہ نہیں دیتے جب تک انسان ایمان نہ لائے اور صرف اپنے ایمان لانے پر کفایت نہ کرے بلکہ دوسروں کو ایمان لانے اور عمل صالح کرنے کی بھی تلقین کرتا رہے۔
a
103:4.
4734
Commentary:
The verse points out that the doing only of good actions mentioned in the foregoing verses is not enough for raising the all round stature of a community. Good ideals and right principles, combined with continuous and sustained adherence to the path of moral rectitude and the teaching of virtues to others, are equally essential for the attainment of the above-mentioned high aim.
b
103:4.
3352
Good actions mentioned in the foregoing verses are not enough to raise the all round stature of a community. Good ideals and right principles, combined with continuous and sustained adherence to the path of moral rectitude and the teaching of virtues to others, are equally essential for the attainment of the above-mentioned high aim.
أُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلْمَيْمَنَةِ
56:28.
56:28.
b
56:28.
b
56:28; 69:20; 84:8-9.
4735
Commentary:
See 56:9.
c
56:28.
وَٱلَّذِينَ كَفَرُوا۟ بِـَٔايَٰتِنَا هُمْ أَصْحَٰبُ ٱلْمَشْـَٔمَةِ
56:42.
56:42.
c
56:42.
c
56:42; 69:26; 84:11-12.
4735A
Commentary:
See 56:10.
d
56:42.
عَلَيْهِمْ نَارٌ مُّؤْصَدَةٌۢ
104:9.
Important Words:
مؤصدة (closed over) is derived from وصد . They say, وصد بالمکان i.e. he remained in the place. أوصد الباب means, he closed or shut the door. موصدة means, shut, closed (Aqrab).
Commentary:
The disbelievers will burn in a species of fire which being closed on all sides will be most destructive.
d
104:9.
1698
火困在四周封闭的火狱中是毁灭性最大的。
d
104:9.
4736
Important Words:
مؤصدة (closed over) is derived from وصد . They say, وصد بالمکان i.e. he remained in the place. أوصد الباب means, he closed or shut the door. موصدة means, shut, closed (Aqrab).
Commentary:
The disbelievers will burn in a species of fire which being closed on all sides will be most destructive.
e
104:9.
3353
Fire when closed on all sides becomes most destructive.