Ruku 533 ع
Section 533 of 556 • 16 Verses
الشمس
Ash-Shams
The Sun • makkah • 15 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
وَٱلشَّمْسِ وَضُحَىٰهَا
«古兰经» 中的誓言有着深刻的潜在意义。安拉的经典启示了安拉的作为有两方面, 即明显的和推理的。前者容易理解; 后者就有可能领会错误。在安拉的誓言中, 须注意从其明显的作为中领悟其推理的作为。在经文 2-7节中所提到的誓言中, 太阳和月亮、白天和黑夜、诸天和大地, 这些是属于 “明显的”--------在这几节经文中所提到的它们的性质是众所周知而得到承认的。但是在人的灵魂中所发现的同样的性质是不明显的。要推理出灵魂中存在着这些性质, 安拉号召他们目睹他们明显的作为。另见注释1079。
这节经文中的 “太阳” 可指精神界的太阳--------穆圣--------他是一切精神之光的源泉, 他将继续普照全世界, 直到复生日。
یعنی محمد رسول اللہ صلی اللہ علیہ وسلم کو اسلام کی سچائی کا گواہ پیش کرتا ہوں کیونکہ وہ اپنے طلوع کے بعد ادنیٰ حالت سے بہت اعلیٰ حالت تک پہنچ جائیں گے اور ایک مستقل کتاب دنیا کے سامنے پیش کرکے اپنے آپ کو سورج ثابت کریں گے۔
The Quranic oaths have deep meaning underlying them. Divine laws reveal two aspects of the works of God viz. the obvious and the inferential. The former are easily comprehensible; in the comprehension of the latter there is room for error. In His oaths God has called attention to what may be inferred from what is obvious. In the oaths mentioned in verses, 2-7, the sun and the moon, the day and the night, the heavens and the earth belong to the "obvious"—their properties, referred to in these verses being universally known and acknowledged. But the same properties found in man’s soul are not obvious. To lead to an inference of the existence of these properties in the human soul God has called to witness His obvious works. See also {2465}.
"The sun" in the verse may refer to the sun of the spiritual universe— the Holy Prophet—who is the source of all spiritual light and who will continue to enlighten the world till the end of time.
Important Words:
واو is a particle of swearing, meaning 'by' or 'I swear' or 'I cite as witness or call to witness' (Lane & Aqrab). See also 37:2.
الشمس (the sun), is a substantive noun from شـمس (shamasa). They say شـمس الرجل i.e. the man abstained from and refused to obey because he considered himself too big to give allegiance to anyone. شـمس الفرس means, the horse refused to be ridden or became rebellious against its rider and ran away refusing to be ridden by reason of the vehemence of its force of resistance. شـمس لی فلان means, such a one showed enmity to me (Lane & Aqrab).
Commentary:
God’s swearing by His creatures is a method adopted by the Quran. The Quranic oaths have deep meaning underlying them. In ordinary transactions when a person takes an oath, his object is to supply the deficiency of insufficient testimony. The object and meaning of God’s oaths must, however, be distinguished from those of the oaths of mortals. Divine laws reveal two aspects of the works of God, viz. the obvious and the inferential. The former are easily comprehensible; in the comprehension of the latter there is room for error. In the taking of oaths God has called attention to what may be inferred from what is obvious.
Taking the oaths mentioned in the following verses, we see that the sun and the moon, the day and the night, heavens and earth belong to the "obvious;" their properties as referred to in these verses are universally known and acknowledged. But the same properties found in man’s soul are not obvious. To lead to an inference of the existence of these properties in the soul of man God has called to witness His obvious works.
"The sun" in the verse may refer to the sun of the spiritual universe—the Holy Prophet—who is the source of all light and who will continue to enlighten the world till the end of time. For a detailed note on this and the following five verses see v. 7.
1699
«古兰经» 中的誓言有着深刻的潜在意义。安拉的经典启示了安拉的作为有两方面, 即明显的和推理的。前者容易理解; 后者就有可能领会错误。在安拉的誓言中, 须注意从其明显的作为中领悟其推理的作为。在经文 2-7节中所提到的誓言中, 太阳和月亮、白天和黑夜、诸天和大地, 这些是属于 “明显的”--------在这几节经文中所提到的它们的性质是众所周知而得到承认的。但是在人的灵魂中所发现的同样的性质是不明显的。要推理出灵魂中存在着这些性质, 安拉号召他们目睹他们明显的作为。另见注释1079。
1700
这节经文中的 “太阳” 可指精神界的太阳--------穆圣--------他是一切精神之光的源泉, 他将继续普照全世界, 直到复生日。
1
یعنی محمد رسول اللہ صلی اللہ علیہ وسلم کو اسلام کی سچائی کا گواہ پیش کرتا ہوں کیونکہ وہ اپنے طلوع کے بعد ادنیٰ حالت سے بہت اعلیٰ حالت تک پہنچ جائیں گے اور ایک مستقل کتاب دنیا کے سامنے پیش کرکے اپنے آپ کو سورج ثابت کریں گے۔
4737
Important Words:
واو is a particle of swearing, meaning 'by' or 'I swear' or 'I cite as witness or call to witness' (Lane & Aqrab). See also 37:2.
الشمس (the sun), is a substantive noun from شـمس (shamasa). They say شـمس الرجل i.e. the man abstained from and refused to obey because he considered himself too big to give allegiance to anyone. شـمس الفرس means, the horse refused to be ridden or became rebellious against its rider and ran away refusing to be ridden by reason of the vehemence of its force of resistance. شـمس لی فلان means, such a one showed enmity to me (Lane & Aqrab).
Commentary:
God’s swearing by His creatures is a method adopted by the Quran. The Quranic oaths have deep meaning underlying them. In ordinary transactions when a person takes an oath, his object is to supply the deficiency of insufficient testimony. The object and meaning of God’s oaths must, however, be distinguished from those of the oaths of mortals. Divine laws reveal two aspects of the works of God, viz. the obvious and the inferential. The former are easily comprehensible; in the comprehension of the latter there is room for error. In the taking of oaths God has called attention to what may be inferred from what is obvious.
Taking the oaths mentioned in the following verses, we see that the sun and the moon, the day and the night, heavens and earth belong to the "obvious;" their properties as referred to in these verses are universally known and acknowledged. But the same properties found in man’s soul are not obvious. To lead to an inference of the existence of these properties in the soul of man God has called to witness His obvious works.
"The sun" in the verse may refer to the sun of the spiritual universe—the Holy Prophet—who is the source of all light and who will continue to enlighten the world till the end of time. For a detailed note on this and the following five verses see v. 7.
3354
The Quranic oaths have deep meaning underlying them. Divine laws reveal two aspects of the works of God viz. the obvious and the inferential. The former are easily comprehensible; in the comprehension of the latter there is room for error. In His oaths God has called attention to what may be inferred from what is obvious. In the oaths mentioned in verses, 2-7, the sun and the moon, the day and the night, the heavens and the earth belong to the "obvious"—their properties, referred to in these verses being universally known and acknowledged. But the same properties found in man’s soul are not obvious. To lead to an inference of the existence of these properties in the human soul God has called to witness His obvious works. See also {2465}.
3355
"The sun" in the verse may refer to the sun of the spiritual universe— the Holy Prophet—who is the source of all spiritual light and who will continue to enlighten the world till the end of time.
وَٱلْقَمَرِ إِذَا تَلَىٰهَا
“月亮” 也可以指穆圣, 因为他从安拉处得到光, 并把它传播到黑暗的精神世界。或者指那些伊斯兰教贤哲和复兴者--------特别是指他的伟大代表主许迈喜合--------他们将向穆圣借来真理之光, 传播给世界, 以排除道德和精神堕落的黑暗。
یعنی میں اُن مجددین اور مامورین کو بھی محمد رسول اللہ صلی اللہ علیہ وسلم کی صداقت کے ثبوت میں پیش کرتا ہوں جو آپؐ کے بعد آئیں گے کیونکہ وہ جو کچھ حاصل کریں گے محمد رسول اللہ صلی اللہ علیہ وسلم کے پیچھے آنے یعنی آپؐ کی اتباع کی وجہ سے حاصل کریں گے۔
"The moon" may also refer to the Holy Prophet, because he received light from God and transmitted it to the spiritually dark world. Or it may refer to those religious Divines and Reformers—particularly his Great Deputy, the Promised Messiah—who would borrow the light of truth from the Holy Prophet and transmit it to the world to remove the darkness of moral and spiritual turpitude.
Important Words:
القمر (the moon). They say قمر الشیء i.e. the brightness of the thing became intense. قمر means, the moon; a star which borrows its light from the sun and reflects it on to the earth and thus removes the darkness of the night. (Lane & Aqrab). See also 54:2.
تلاھا (follows him). تلوته means, I followed him or it immediately or without intervention. ھو یتلو فلاناً means, he imitates such a one and follows what he does (Lane & Aqrab). See also 2:103.
Commentary:
"The moon" may be taken as referring to the Holy Prophet, who like the moon, draws his light from God and transmits it to the spiritually dark world. Or it may refer to those religious divines and Reformers—particularly the Promised Messiah—who borrow the light of truth from the Holy Prophet and transmit it to the world to remove the darkness of moral and spiritual turpitude.
1701
“月亮” 也可以指穆圣, 因为他从安拉处得到光, 并把它传播到黑暗的精神世界。或者指那些伊斯兰教贤哲和复兴者--------特别是指他的伟大代表主许迈喜合--------他们将向穆圣借来真理之光, 传播给世界, 以排除道德和精神堕落的黑暗。
2
یعنی میں اُن مجددین اور مامورین کو بھی محمد رسول اللہ صلی اللہ علیہ وسلم کی صداقت کے ثبوت میں پیش کرتا ہوں جو آپؐ کے بعد آئیں گے کیونکہ وہ جو کچھ حاصل کریں گے محمد رسول اللہ صلی اللہ علیہ وسلم کے پیچھے آنے یعنی آپؐ کی اتباع کی وجہ سے حاصل کریں گے۔
4738
Important Words:
القمر (the moon). They say قمر الشیء i.e. the brightness of the thing became intense. قمر means, the moon; a star which borrows its light from the sun and reflects it on to the earth and thus removes the darkness of the night. (Lane & Aqrab). See also 54:2.
تلاھا (follows him). تلوته means, I followed him or it immediately or without intervention. ھو یتلو فلاناً means, he imitates such a one and follows what he does (Lane & Aqrab). See also 2:103.
Commentary:
"The moon" may be taken as referring to the Holy Prophet, who like the moon, draws his light from God and transmits it to the spiritually dark world. Or it may refer to those religious divines and Reformers—particularly the Promised Messiah—who borrow the light of truth from the Holy Prophet and transmit it to the world to remove the darkness of moral and spiritual turpitude.
3356
"The moon" may also refer to the Holy Prophet, because he received light from God and transmitted it to the spiritually dark world. Or it may refer to those religious Divines and Reformers—particularly his Great Deputy, the Promised Messiah—who would borrow the light of truth from the Holy Prophet and transmit it to the world to remove the darkness of moral and spiritual turpitude.
وَٱلنَّهَارِ إِذَا جَلَّىٰهَا
“白天” 可以表示伊斯兰教的教义及其创始人的真理被树立同时而其宣传基础在世界上被奠定的一段时间。这节经文中所指的尤其可以是穆圣的 “得到正确指引的继承者” 的那段时间, 那时伊斯兰教的光芒蔚为壮观。
اس جگہ دن کو شہادت کے طور پر پیش کیا گیا ہے جب وہ سورج کو ظاہر کر دیتا ہے۔ مراد یہ ہے کہ جب اسلام کی ترقی کا زمانہ آئے گا جو دن کے مشابہ ہوگا‘ محمد رسول اللہ صلی اللہ علیہ وسلم کا وجود درجہ بدرجہ ظاہر ہوتا چلا جائے گا۔
"The day" may signify the time during which the Message of Islam and the truth of its Founder were established and foundations were laid for their propagation in the world. The reference in the verse may particularly be to the time of the Holy Prophet’s 'rightly-guided Caliphs' when the light of Islam shone in all its glory and splendour.
Commentary:
"The day" may signify the time during which the Message of Islam and the truth of its Founder was further fortified and foundations were laid for the universal propagation of the vital doctrines of the new Faith. The reference in the verse may particularly be to the time of the Rightly Guided Caliphs—the first four Successors of the Holy Prophet. In their time the light of Islam revealed its glory and splendour to the world.
1702
“白天” 可以表示伊斯兰教的教义及其创始人的真理被树立同时而其宣传基础在世界上被奠定的一段时间。这节经文中所指的尤其可以是穆圣的 “得到正确指引的继承者” 的那段时间, 那时伊斯兰教的光芒蔚为壮观。
3
اس جگہ دن کو شہادت کے طور پر پیش کیا گیا ہے جب وہ سورج کو ظاہر کر دیتا ہے۔ مراد یہ ہے کہ جب اسلام کی ترقی کا زمانہ آئے گا جو دن کے مشابہ ہوگا‘ محمد رسول اللہ صلی اللہ علیہ وسلم کا وجود درجہ بدرجہ ظاہر ہوتا چلا جائے گا۔
4739
Commentary:
"The day" may signify the time during which the Message of Islam and the truth of its Founder was further fortified and foundations were laid for the universal propagation of the vital doctrines of the new Faith. The reference in the verse may particularly be to the time of the Rightly Guided Caliphs—the first four Successors of the Holy Prophet. In their time the light of Islam revealed its glory and splendour to the world.
3357
"The day" may signify the time during which the Message of Islam and the truth of its Founder were established and foundations were laid for their propagation in the world. The reference in the verse may particularly be to the time of the Holy Prophet’s 'rightly-guided Caliphs' when the light of Islam shone in all its glory and splendour.
وَٱلَّيْلِ إِذَا يَغْشَىٰهَا
“夜” 可以指伊斯兰教信仰者的败落和衰微时期, 那时伊斯兰教的光芒不能为世人所见。这四节经文 2-5节指伊斯兰教经历多变的四个时期, (1) 即精神太阳 (穆圣) 在精神天园内闪耀出全部光辉时的穆圣时代; (2) 他的伟大代表主许迈喜合的时代, 那时得自穆圣的光芒反映在一个黑暗的世界上; (3) 穆圣的直接继承人的时代, 那时伊斯兰教的光芒仍然在照耀; (4) 伊斯兰教处于全盛期的前三个世纪之后世界上弥漫着精神黑暗的时期。
یعنی اس وقت کو جب کفر اور الحاد دنیا میں پھیل جائے گا۔ اس وقت محمد رسول اللہ صلی اللہ علیہ وسلم کا نور دنیا کی نظروں سے اوجھل ہو جائے گا۔
"The night" may refer to the period of decline and decadence of Muslims when the light of Islam had become veiled from the eyes of the world. These four verses (2-5) refer to four periods in the eventful career of Islam, viz. (1) the time of the Holy Prophet himself when the Spiritual Sun (the Holy Prophet) was shining in full splendour in the spiritual heaven; (2) the time of his Great Deputy the Promised Messiah when the light derived from the Holy Prophet was being reflected onto a dark world; (3) the time of the Holy Prophet’s immediate Successors when the light of Islam was still shining and, (4) the period when spiritual darkness had spread over the world after the first three centuries of Islam which was its most glorious period.
Commentary:
"The night" may refer to the period of decline and decadence of Muslims when the light of Islam had become veiled from the eyes of the world. These four verses (2-5) refer to four periods in the eventful career of Islam, viz. (1) the time of the Holy Prophet himself when the spiritual sun (the Holy Prophet) was shining in full splendour in the spiritual heaven; (2) the time of the Promised Messiah when the light derived from the Holy Prophet was being reflected on to a dark world; (3) the time of the Holy Prophet’s immediate Successors when the light of Islam was still shining and, (4) the period when spiritual darkness had spread over the world after the first three centuries of Islam which was its most glorious period.
1703
“夜” 可以指伊斯兰教信仰者的败落和衰微时期, 那时伊斯兰教的光芒不能为世人所见。这四节经文 2-5节指伊斯兰教经历多变的四个时期, (1) 即精神太阳 (穆圣) 在精神天园内闪耀出全部光辉时的穆圣时代; (2) 他的伟大代表主许迈喜合的时代, 那时得自穆圣的光芒反映在一个黑暗的世界上; (3) 穆圣的直接继承人的时代, 那时伊斯兰教的光芒仍然在照耀; (4) 伊斯兰教处于全盛期的前三个世纪之后世界上弥漫着精神黑暗的时期。
4
یعنی اس وقت کو جب کفر اور الحاد دنیا میں پھیل جائے گا۔ اس وقت محمد رسول اللہ صلی اللہ علیہ وسلم کا نور دنیا کی نظروں سے اوجھل ہو جائے گا۔
4740
Commentary:
"The night" may refer to the period of decline and decadence of Muslims when the light of Islam had become veiled from the eyes of the world. These four verses (2-5) refer to four periods in the eventful career of Islam, viz. (1) the time of the Holy Prophet himself when the spiritual sun (the Holy Prophet) was shining in full splendour in the spiritual heaven; (2) the time of the Promised Messiah when the light derived from the Holy Prophet was being reflected on to a dark world; (3) the time of the Holy Prophet’s immediate Successors when the light of Islam was still shining and, (4) the period when spiritual darkness had spread over the world after the first three centuries of Islam which was its most glorious period.
3358
"The night" may refer to the period of decline and decadence of Muslims when the light of Islam had become veiled from the eyes of the world. These four verses (2-5) refer to four periods in the eventful career of Islam, viz. (1) the time of the Holy Prophet himself when the Spiritual Sun (the Holy Prophet) was shining in full splendour in the spiritual heaven; (2) the time of his Great Deputy the Promised Messiah when the light derived from the Holy Prophet was being reflected onto a dark world; (3) the time of the Holy Prophet’s immediate Successors when the light of Islam was still shining and, (4) the period when spiritual darkness had spread over the world after the first three centuries of Islam which was its most glorious period.
وَٱلسَّمَآءِ وَمَا بَنَىٰهَا
在这一节经文和以下两节经文中的不变语 مَا (ma) 或者是词根 مَصْدَرِيَّة, Masdariyyah), 或者表示 اَلَّذِی (Alladhi) 即 he who, 他那个的意思, 因此在这几节经文中焦点集中在宇宙的伟大设计者和建筑师, 或集中在宇宙之完善无缺, 无从挑剔。
اس آیت میں یہ بتایا گیا ہے کہ بے شک اسلام کی ظاہری ترقی محمد رسول اللہ صلی اللہ علیہ وسلم کے نور کو ظاہر کرے گی اور اسلام کا تنزل محمد رسول اللہ صلی اللہ علیہ وسلم کے نور کو لوگوں کی نظروں سے چھپا دے گا۔ لیکن آسمان کا وجود اور اس کے بنائے جانے کی حکمت بتا رہی ہے کہ صداقت ہمیشہ غالب ہوتی رہے گی۔ خواہ اس دنیا میں یا اگلے جہان میں۔ پس عارضی فتوحات سے خوش نہیں ہونا چاہیے اور عارضی روکوں سے گھبرانا نہیں چاہیے۔
The particle ma in this and the next two verses is either Masdariyyah, or it signifies Alladhi, i.e. 'he who.' Thus in these verses attention is focused on the great Designer and Architect of the universe, or on its perfection and complete freedom from every flaw and defect.
Commentary:
The particle ما (ma) in this and the next two verses is either مصدریة (masdariyyah) as in the text, or it stands for منmeaning, 'He Who.' Thus in these verses attention has been focused on the great Designer and Architect of the universe, and on the perfection and complete freedom from flaw or defect in the design and creation of man and the universe.
1704
在这一节经文和以下两节经文中的不变语 مَا (ma) 或者是词根 مَصْدَرِيَّة, Masdariyyah), 或者表示 اَلَّذِی (Alladhi) 即 he who, 他那个的意思, 因此在这几节经文中焦点集中在宇宙的伟大设计者和建筑师, 或集中在宇宙之完善无缺, 无从挑剔。
5
اس آیت میں یہ بتایا گیا ہے کہ بے شک اسلام کی ظاہری ترقی محمد رسول اللہ صلی اللہ علیہ وسلم کے نور کو ظاہر کرے گی اور اسلام کا تنزل محمد رسول اللہ صلی اللہ علیہ وسلم کے نور کو لوگوں کی نظروں سے چھپا دے گا۔ لیکن آسمان کا وجود اور اس کے بنائے جانے کی حکمت بتا رہی ہے کہ صداقت ہمیشہ غالب ہوتی رہے گی۔ خواہ اس دنیا میں یا اگلے جہان میں۔ پس عارضی فتوحات سے خوش نہیں ہونا چاہیے اور عارضی روکوں سے گھبرانا نہیں چاہیے۔
4741
Commentary:
The particle ما (ma) in this and the next two verses is either مصدریة (masdariyyah) as in the text, or it stands for منmeaning, 'He Who.' Thus in these verses attention has been focused on the great Designer and Architect of the universe, and on the perfection and complete freedom from flaw or defect in the design and creation of man and the universe.
3359
The particle ma in this and the next two verses is either Masdariyyah, or it signifies Alladhi, i.e. 'he who.' Thus in these verses attention is focused on the great Designer and Architect of the universe, or on its perfection and complete freedom from every flaw and defect.
وَٱلْأَرْضِ وَمَا طَحَىٰهَا
وَنَفْسٍ وَمَا سَوَّىٰهَا
这节经文的意思是, 像日月等这样巨大的天体用来为安拉的创造物服务的所有特性证明了人高度地也赋有极其相似的性质; 这在十节经文中都含蓄地提到了。事实上, 人就是一个小型宇宙, 在他身上反映出存在于外在宇宙的一切。他像太阳散布他的光辉到世界上去, 并用智慧和知识之光教导世人。他像月亮向在黑暗中的人们传播从伟大的本源假借来的精神景象、灵感和启示之光。他明亮如白昼, 指示了真理和美德的道路。他像黑夜, 遮盖了别人的过失和罪行, 减轻了他们的负担, 让疲倦劳累的人们休息。他像天空, 将每一个不幸的人置于他的庇护之下, 用有益健康的雨水复苏死气沉沉的大地。他像大地, 谦恭卑下地听凭人家踩在脚下作为对他们的考验, 从他那圣洁的灵魂中各种各样的知识和真理之树大为成长, 在它们的荫影中, 他以花、果款待世界。这就是伟大的圣贤和安拉的复兴者, 而其中最伟大最完善的就是至圣先知穆罕默德 (愿安拉永远赐他平安和幸福)。
اس آیت میں اس طرف اشارہ کیا گیا ہے کہ فطرت انسانی کو اللہ تعالیٰ نے پاک بنایا ہے اس لئے ناممکن ہے کہ ساری دنیا یا کچھ حصہ دنیا کا دائمی طور پر ہدایت سے محروم ہو جائے۔ کچھ عرصہ کے لئے ساری دنیا ہدایت پائے گی۔ اور کچھ حصہ انسانوں کا ہمیشہ کے لئے ہدایت پائے گا۔ جیسے محمد رسول اللہ صلی اللہ علیہ وسلم اور ان کے خاص اَتباع۔
The verse means that all the properties which the great heavenly bodies such as the sun and the moon, etc. devote to the service of God’s creatures and to which an implied reference has been made in verse 10, bear witness to man having been endowed with similar qualities in a high degree. In fact, man is a universe in miniature and in him is represented, on a small scale, all that exists in the external universe. Like the sun he sheds his lustre over the world and enlightens it with the light of wisdom and knowledge. Like the moon he transmits to those who are in the dark the light of vision, inspiration and revelation which he borrows from the Great Original Source. He is bright like the day and shows the ways of truth and virtue. Like the night he draws the veil over the faults and misdeeds of others, lightens their burdens and gives rest to the tired and the weary. Like the heavens he takes every distressed soul under his shelter and revives the lifeless earth with salubrious rain. Like the earth he s
Commentary:
The verse means that all the properties and forces which the great heavenly bodies such as the sun and the moon, etc. devote to the service of God’s creatures and to which reference has been made in the following verses bear witness to man having been endowed with similar qualities in a high degree. In fact, man is a universe in miniature and in his soul is represented, on a small scale, all that exists in the external universe. Like the sun he sheds his lustre over the world and enlightens it with the light of wisdom and knowledge. Like the moon he transmits to those who are in the dark the light of vision, inspiration and revelation which he borrows from the Great Original Source. He is bright like the day, and shows the ways of truth and virtue. Like the night he draws the veil over the faults and misdeeds of others, lightens their burdens and gives rest to the tired and the weary. Like the heavens he takes every distressed soul under his shelter and revives the lifeless earth, with salubrious rain. Like the earth he submits in all humility and lowliness to be trampled under the feet by others as a trial for them, and from his purified soul various sorts of trees of knowledge and truth grow up in abundance, and with their shade, flowers and fruits, he spiritually regales the world. Such are the great divines and Heavenly Reformers, of whom the greatest and the most perfect was the Holy Prophet.
1705
这节经文的意思是, 像日月等这样巨大的天体用来为安拉的创造物服务的所有特性证明了人高度地也赋有极其相似的性质; 这在十节经文中都含蓄地提到了。事实上, 人就是一个小型宇宙, 在他身上反映出存在于外在宇宙的一切。他像太阳散布他的光辉到世界上去, 并用智慧和知识之光教导世人。他像月亮向在黑暗中的人们传播从伟大的本源假借来的精神景象、灵感和启示之光。他明亮如白昼, 指示了真理和美德的道路。他像黑夜, 遮盖了别人的过失和罪行, 减轻了他们的负担, 让疲倦劳累的人们休息。他像天空, 将每一个不幸的人置于他的庇护之下, 用有益健康的雨水复苏死气沉沉的大地。他像大地, 谦恭卑下地听凭人家踩在脚下作为对他们的考验, 从他那圣洁的灵魂中各种各样的知识和真理之树大为成长, 在它们的荫影中, 他以花、果款待世界。这就是伟大的圣贤和安拉的复兴者, 而其中最伟大最完善的就是至圣先知穆罕默德 (愿安拉永远赐他平安和幸福)。
1
اس آیت میں اس طرف اشارہ کیا گیا ہے کہ فطرت انسانی کو اللہ تعالیٰ نے پاک بنایا ہے اس لئے ناممکن ہے کہ ساری دنیا یا کچھ حصہ دنیا کا دائمی طور پر ہدایت سے محروم ہو جائے۔ کچھ عرصہ کے لئے ساری دنیا ہدایت پائے گی۔ اور کچھ حصہ انسانوں کا ہمیشہ کے لئے ہدایت پائے گا۔ جیسے محمد رسول اللہ صلی اللہ علیہ وسلم اور ان کے خاص اَتباع۔
4742
Commentary:
The verse means that all the properties and forces which the great heavenly bodies such as the sun and the moon, etc. devote to the service of God’s creatures and to which reference has been made in the following verses bear witness to man having been endowed with similar qualities in a high degree. In fact, man is a universe in miniature and in his soul is represented, on a small scale, all that exists in the external universe. Like the sun he sheds his lustre over the world and enlightens it with the light of wisdom and knowledge. Like the moon he transmits to those who are in the dark the light of vision, inspiration and revelation which he borrows from the Great Original Source. He is bright like the day, and shows the ways of truth and virtue. Like the night he draws the veil over the faults and misdeeds of others, lightens their burdens and gives rest to the tired and the weary. Like the heavens he takes every distressed soul under his shelter and revives the lifeless earth, with salubrious rain. Like the earth he submits in all humility and lowliness to be trampled under the feet by others as a trial for them, and from his purified soul various sorts of trees of knowledge and truth grow up in abundance, and with their shade, flowers and fruits, he spiritually regales the world. Such are the great divines and Heavenly Reformers, of whom the greatest and the most perfect was the Holy Prophet.
3359A
The verse means that all the properties which the great heavenly bodies such as the sun and the moon, etc. devote to the service of God’s creatures and to which an implied reference has been made in verse 10, bear witness to man having been endowed with similar qualities in a high degree. In fact, man is a universe in miniature and in him is represented, on a small scale, all that exists in the external universe. Like the sun he sheds his lustre over the world and enlightens it with the light of wisdom and knowledge. Like the moon he transmits to those who are in the dark the light of vision, inspiration and revelation which he borrows from the Great Original Source. He is bright like the day and shows the ways of truth and virtue. Like the night he draws the veil over the faults and misdeeds of others, lightens their burdens and gives rest to the tired and the weary. Like the heavens he takes every distressed soul under his shelter and revives the lifeless earth with salubrious rain. Like the earth he s
فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَىٰهَا
安拉在人的天性中根植了一种善恶感, 并向他启示, 要躲避邪恶和错误的而接受正确的和善良的, 他就能达到精神上的完善境界。
God has implanted in man’s nature a feeling or sense of what is good and bad and has revealed to him that he could achieve spiritual perfection by eschewing what is bad and wrong and adopting what is right and good.
Commentary:
The verse means that after creating the celestial and the terrestrial systems, and bringing into existence man—the acme and apex of the whole creation—and endowing him with great natural potentialities and qualities, God did not leave him alone. He implanted in his nature a feeling or sense of what is good or bad. Or the verse may mean that God reveals to man that he could achieve spiritual perfection by eschewing what is bad and wrong and adopting what is right and good because it is through Divine revelation that man could achieve it.
1706
安拉在人的天性中根植了一种善恶感, 并向他启示, 要躲避邪恶和错误的而接受正确的和善良的, 他就能达到精神上的完善境界。
4743
Commentary:
The verse means that after creating the celestial and the terrestrial systems, and bringing into existence man—the acme and apex of the whole creation—and endowing him with great natural potentialities and qualities, God did not leave him alone. He implanted in his nature a feeling or sense of what is good or bad. Or the verse may mean that God reveals to man that he could achieve spiritual perfection by eschewing what is bad and wrong and adopting what is right and good because it is through Divine revelation that man could achieve it.
3360
God has implanted in man’s nature a feeling or sense of what is good and bad and has revealed to him that he could achieve spiritual perfection by eschewing what is bad and wrong and adopting what is right and good.
قَدْ أَفْلَحَ مَن زَكَّىٰهَا
Important Words:
زکا (purifies) is transitive from زکا (zaka) which means, it increased or augmented. زکا الزرع means, the harvest grew and increased. زکا الغلام means, the boy grew up. العلم یزکو علی الانفاق means, knowledge increases by expending (Lane & Aqrab).
4744
Important Words:
زکا (purifies) is transitive from زکا (zaka) which means, it increased or augmented. زکا الزرع means, the harvest grew and increased. زکا الغلام means, the boy grew up. العلم یزکو علی الانفاق means, knowledge increases by expending (Lane & Aqrab).
وَقَدْ خَابَ مَن دَسَّىٰهَا
Important Words:
دسا (corrupts). دساه means, he hid it; he buried it; he corrupted it. من دساھا means, who corrupts it; makes it vile by evil works; who makes it obscure or stuns its growth (Lane & Aqrab).
4745
Important Words:
دسا (corrupts). دساه means, he hid it; he buried it; he corrupted it. من دساھا means, who corrupts it; makes it vile by evil works; who makes it obscure or stuns its growth (Lane & Aqrab).
كَذَّبَتْ ثَمُودُ بِطَغْوَىٰهَآ
Commentary:
In this and the next four verses is cited the example of the tribe of Thamud who defied Divine guidance and opposed their Prophet working out thereby their own ruin.
4746
Commentary:
In this and the next four verses is cited the example of the tribe of Thamud who defied Divine guidance and opposed their Prophet working out thereby their own ruin.
إِذِ ٱنۢبَعَثَ أَشْقَىٰهَا
فَقَالَ لَهُمْ رَسُولُ ٱللَّهِ نَاقَةَ ٱللَّهِ وَسُقْيَٰهَا
先知撒利 (صَالِح, Salih) 骑上母骆驼四方奔走, 传播安拉的启示。设置障碍阻挡骆驼自由行动就等于设置障碍阻挡撒利本人并使他不能完成安拉委托给他的职责。就某一方面来说, 撒利像每一位安拉的复兴者一样, 是安拉的母骆驼。
The Prophet Salih rode on his she-camel from place to place to preach the Divine Message. Putting obstacles in the way of the camel’s free movements was tantamount to placing impediments in the way of Salih himself and preventing him from discharging the sacred duty entrusted to him by God. In a sense Salih, like every Divine Reformer, was God’s she-camel.
Commentary:
The Prophet Salih kept the she-camel for travels. He rode on it from place to place to preach the Divine Message. Putting obstacles in the way of its free movements was tantamount to placing impediments in the way of Salih himself and preventing him from discharging the sacred duty entrusted to him. In fact, every Divine Reformer is ناقة الله (God’s she-camel).
1707
先知撒利 (صَالِح, Salih) 骑上母骆驼四方奔走, 传播安拉的启示。设置障碍阻挡骆驼自由行动就等于设置障碍阻挡撒利本人并使他不能完成安拉委托给他的职责。就某一方面来说, 撒利像每一位安拉的复兴者一样, 是安拉的母骆驼。
4747
Commentary:
The Prophet Salih kept the she-camel for travels. He rode on it from place to place to preach the Divine Message. Putting obstacles in the way of its free movements was tantamount to placing impediments in the way of Salih himself and preventing him from discharging the sacred duty entrusted to him. In fact, every Divine Reformer is ناقة الله (God’s she-camel).
3361
The Prophet Salih rode on his she-camel from place to place to preach the Divine Message. Putting obstacles in the way of the camel’s free movements was tantamount to placing impediments in the way of Salih himself and preventing him from discharging the sacred duty entrusted to him by God. In a sense Salih, like every Divine Reformer, was God’s she-camel.
فَكَذَّبُوهُ فَعَقَرُوهَا فَدَمْدَمَ عَلَيْهِمْ رَبُّهُم بِذَنۢبِهِمْ فَسَوَّىٰهَا
Important Words:
دمدم علیھم (destroyed them completely). They say دمدم فلان علی فلان i.e. such a one spoke to such a one in anger. دمدم علیه means, he destroyed or crushed him completely or punished him thoroughly. دمدم علیھم ربھم means, their Lord crushed them, punished them and destroyed them completely; or made the earth to quake with them or was angry with them (Lane & Aqrab).
4748
Important Words:
دمدم علیھم (destroyed them completely). They say دمدم فلان علی فلان i.e. such a one spoke to such a one in anger. دمدم علیه means, he destroyed or crushed him completely or punished him thoroughly. دمدم علیھم ربھم means, their Lord crushed them, punished them and destroyed them completely; or made the earth to quake with them or was angry with them (Lane & Aqrab).
وَلَا يَخَافُ عُقْبَٰهَا
当一个宗族遭到安拉的惩罚而毁灭之后, 安拉是不顾那些毁灭的幸存者的; 这里的意义也可以是这样: 安拉是不顾他们的处境变成这样的极度悲惨。
When a people incur Divine punishment and are destroyed, God does not care for those who survive the destruction or the meaning is that God does not care to what utterly miserable state they are reduced.
Commentary:
When a people incur Divine punishment and are thus destroyed. God does not care for those who survive the destruction or for the utterly miserable state to which they are reduced. The verse may also be taken as containing a warning to the Meccans that if they behaved like the Thamud, they will be punished like them.
1708
当一个宗族遭到安拉的惩罚而毁灭之后, 安拉是不顾那些毁灭的幸存者的; 这里的意义也可以是这样: 安拉是不顾他们的处境变成这样的极度悲惨。
4749
Commentary:
When a people incur Divine punishment and are thus destroyed. God does not care for those who survive the destruction or for the utterly miserable state to which they are reduced. The verse may also be taken as containing a warning to the Meccans that if they behaved like the Thamud, they will be punished like them.
3361A
When a people incur Divine punishment and are destroyed, God does not care for those who survive the destruction or the meaning is that God does not care to what utterly miserable state they are reduced.