Ruku 534 ع
Section 534 of 556 • 22 Verses
الليل
Al-Layl
The Night • makkah • 21 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
وَٱلَّيْلِ إِذَا يَغْشَىٰ
یعنی جب بھی دنیا میں مذہبی تاریکی چھا جاتی ہے اگرکوئی غور سے دیکھے تو اسے معلوم ہو جائے کہ وہی دن ہوتے ہیں جبکہ دنیا مجددوں اور ماموروں سے خالی ہوجاتی ہے۔
91:5.
In the preceding Surah the principal subject of discussion was Ash- Shams, i.e. the Holy Prophet, who is the source and spring of all light. This is why mention of the sun and the day precedes that of the moon and the night. But in the present Surah a contrast is instituted between believers and disbelievers, and as the latter are generally larger in number and wield greater power and influence, mention of the night which represents disbelievers precedes that of the day which represents believers.
91:5.
Commentary:
In this verse "the night when it covers up" has been cited as a witness to the truth of the Holy Prophet. It is a Divine law that when darkness spreads over the earth, a heavenly Reformer is raised. And now that humanity is groping in spiritual darkness God has raised the Holy Prophet in order that His servants might be rescued from the "Slough of Despond" in which they are stuck up.
In the preceding Surah the principal subject of discussion was Ash-Shams, i.e. the Holy Prophet, who is the source and spring of all light. This is why mention of the sun and the day precedes that of the moon and the night. But in the present Surah a contrast is instituted between believers and disbelievers, and as the latter are generally larger in number and wield greater power and influence, mention of the night precedes that of the day.
b
91:5.
1709
在上一经章中, 讨论的主题是太阳, 即穆圣--------一切光明之源泉。这就是谈到月亮和黑夜之前先提到太阳和白天的道理。但是在这一经章中, 在信者和不信者之间作了对照, 因为后者在数量上通常更大, 所产生的力量和影响也更大, 所以先提到代表不信者的夜, 然后谈代表信者的昼。
1
یعنی جب بھی دنیا میں مذہبی تاریکی چھا جاتی ہے اگرکوئی غور سے دیکھے تو اسے معلوم ہو جائے کہ وہی دن ہوتے ہیں جبکہ دنیا مجددوں اور ماموروں سے خالی ہوجاتی ہے۔
b
91:5.
4750
Commentary:
In this verse "the night when it covers up" has been cited as a witness to the truth of the Holy Prophet. It is a Divine law that when darkness spreads over the earth, a heavenly Reformer is raised. And now that humanity is groping in spiritual darkness God has raised the Holy Prophet in order that His servants might be rescued from the "Slough of Despond" in which they are stuck up.
In the preceding Surah the principal subject of discussion was Ash-Shams, i.e. the Holy Prophet, who is the source and spring of all light. This is why mention of the sun and the day precedes that of the moon and the night. But in the present Surah a contrast is instituted between believers and disbelievers, and as the latter are generally larger in number and wield greater power and influence, mention of the night precedes that of the day.
b
91:5.
3362
In the preceding Surah the principal subject of discussion was Ash- Shams, i.e. the Holy Prophet, who is the source and spring of all light. This is why mention of the sun and the day precedes that of the moon and the night. But in the present Surah a contrast is instituted between believers and disbelievers, and as the latter are generally larger in number and wield greater power and influence, mention of the night which represents disbelievers precedes that of the day which represents believers.
وَٱلنَّهَارِ إِذَا تَجَلَّىٰ
یعنی جب کبھی دنیا پر نیکی اور پاکیزگی کا دورہ آئے تو غور کرنے سے صاف پتہ لگ جائے گا کہ اس زمانہ میں مجددین اور مامورین نے کوشش کرکے اسلام کا نور لوگوں کے دلوں میں داخل کر دیا ہے۔
91:4.
By the substitution of the word Tajalla (shines forth) in this verse for Jalla (reveals its glory) in the corresponding verse in the preceding Surah, it is hinted that whereas in the preceding Surah the emphasis was on the high spiritual stature of the Teacher, in the present Surah it is on the great ability of the pupils to learn and assimilate the Divine Teaching.
91:4.
Commentary:
The verse signifies that with the appearance of the Holy Prophet the night of disbelief is about to give place to the day of belief.
By the substitution of the word تجلی (shines forth) in this verse in place of جلاھا (reveals its glory) in the corresponding verse in the preceding Surah it is hinted that whereas in the preceding Surah the emphasis was on the high spiritual stature of the teacher, in the present Surah it is on the great ability of the pupils to learn and assimilate the teaching.
c
91:4.
1710
用这节经文中的 تَجَلّٰی (Tajalla, 射出光辉) 这个字代替上一经章中相应的那一节中的 جَلّٰی (jalla, 启示它的荣耀), 含意是: 在上一经章中, 强调的是导师的崇高精神境界, 而这一经章强调的是学生很有能力学习和吸收安拉的教导。
2
یعنی جب کبھی دنیا پر نیکی اور پاکیزگی کا دورہ آئے تو غور کرنے سے صاف پتہ لگ جائے گا کہ اس زمانہ میں مجددین اور مامورین نے کوشش کرکے اسلام کا نور لوگوں کے دلوں میں داخل کر دیا ہے۔
c
91:4.
4751
Commentary:
The verse signifies that with the appearance of the Holy Prophet the night of disbelief is about to give place to the day of belief.
By the substitution of the word تجلی (shines forth) in this verse in place of جلاھا (reveals its glory) in the corresponding verse in the preceding Surah it is hinted that whereas in the preceding Surah the emphasis was on the high spiritual stature of the teacher, in the present Surah it is on the great ability of the pupils to learn and assimilate the teaching.
c
91:4.
3363
By the substitution of the word Tajalla (shines forth) in this verse for Jalla (reveals its glory) in the corresponding verse in the preceding Surah, it is hinted that whereas in the preceding Surah the emphasis was on the high spiritual stature of the Teacher, in the present Surah it is on the great ability of the pupils to learn and assimilate the Divine Teaching.
وَمَا خَلَقَ ٱلذَّكَرَ وَٱلْأُنثَىٰٓ
یعنی انسانوں میں سے بعض لوگ ایسے ہوتے ہیں جو لوگوں کوہدایت دیتے ہیں اور بعض لوگ ایسے ہوتے ہیں جو ان کی تبلیغ سے ہدایت حاصل کرتے ہیں یعنی مادہ کی حیثیت رکھتے ہیں۔
36:37; 51:50; 78:9.
Procreation of man depends upon the coming together of two individuals of opposite sexes. The characteristic quality of the one (the male) is to give and of the other (the female) is to receive. Like the physical world, there are in the spiritual world males—God’s great Prophets and Divine Reformers who teach and guide; and spiritual females—their followers, who receive and benefit by the Divine Teaching. The verse embodies a hint that by the coming together of the perfect Teacher—the Holy Prophet—and the ideal pupils—his Companions—a new world is about to be born.
36:37; 51:50; 78:9.
Commentary:
Procreation of man depends upon the coming together of two individuals of opposite sexes. The characteristic quality of the one (the male) is to give, of the other (the female) to receive. Like the physical world there are in the spiritual world males—God’s great Prophets and Divine Reformers—who teach and guide, and there are also spiritual females—their followers—who receive and benefit by the Divine teaching. The verse embodies a hint that by the coming together of the perfect teacher—the Holy Prophet—and the ideal pupils—his Companions—a new world is about to be born.
d
36:37; 51:50; 78:9.
1711
人类生儿育女是由于两个不同性别的个体的结合。男性的特点是授予, 女性的特点是收受。就像物质世界一样, 精神世界的男性是安拉的伟大的众先知和复兴者, 他们教导并指引人们; 精神世界的女性是他们的信徒, 他们接受并受益于安拉的教导。这节经文体现了一个暗示: 完美无缺的导师--------穆圣--------和理想的学生--------他的伙伴--------的结合后, 一个新世界即将诞生。
3
یعنی انسانوں میں سے بعض لوگ ایسے ہوتے ہیں جو لوگوں کوہدایت دیتے ہیں اور بعض لوگ ایسے ہوتے ہیں جو ان کی تبلیغ سے ہدایت حاصل کرتے ہیں یعنی مادہ کی حیثیت رکھتے ہیں۔
d
36:37; 51:50; 78:9.
4752
Commentary:
Procreation of man depends upon the coming together of two individuals of opposite sexes. The characteristic quality of the one (the male) is to give, of the other (the female) to receive. Like the physical world there are in the spiritual world males—God’s great Prophets and Divine Reformers—who teach and guide, and there are also spiritual females—their followers—who receive and benefit by the Divine teaching. The verse embodies a hint that by the coming together of the perfect teacher—the Holy Prophet—and the ideal pupils—his Companions—a new world is about to be born.
d
36:37; 51:50; 78:9.
3363A
Procreation of man depends upon the coming together of two individuals of opposite sexes. The characteristic quality of the one (the male) is to give and of the other (the female) is to receive. Like the physical world, there are in the spiritual world males—God’s great Prophets and Divine Reformers who teach and guide; and spiritual females—their followers, who receive and benefit by the Divine Teaching. The verse embodies a hint that by the coming together of the perfect Teacher—the Holy Prophet—and the ideal pupils—his Companions—a new world is about to be born.
إِنَّ سَعْيَكُمْ لَشَتَّىٰ
这节经文使我们注意到信者和不信者之间大相径庭的目标。信者专心致志力图吸取真理, 而不信者妄图加以反对, 制造种种障碍, 阻止正道。两种不同努力必然有迥然不同的结果。
یعنی مسلمانوں اور کافروں کی۔ کہ ایک ہدایت کے لئے کوشش کر رہا ہے اور دوسرا گمراہی کے لئے۔
The verse draws attention to the widely divergent goals of believers and disbelievers, and also to the disparity in the endeavours they make to achieve their respective goals. Whereas the efforts of believers are devoted to the dissemination of Truth, those of disbelievers are directed towards opposing it and putting obstacles and impediments in its way. The results of the two efforts must inevitably be different.
Important Words:
شتی (diverse). They say شت الاشیاء i.e. he disunited or dispersed the things. أمرشت means, a broken or disorganized state of affairs. قوم شتی means, a people separated or consisting of sundry bodies. جاؤوا اشتاتاً means, they came separate (Lane).
Commentary:
The verse draws attention to the widely divergent goals of believers and disbelievers, and also to the disparity in the endeavours they make to achieve their respective goals. Whereas the efforts of believers are devoted to the dissemination of truth, those of disbelievers are directed towards opposing it and putting obstacles and impediments in its way. The results of the two efforts must inevitably be different.
1712
这节经文使我们注意到信者和不信者之间大相径庭的目标。信者专心致志力图吸取真理, 而不信者妄图加以反对, 制造种种障碍, 阻止正道。两种不同努力必然有迥然不同的结果。
4
یعنی مسلمانوں اور کافروں کی۔ کہ ایک ہدایت کے لئے کوشش کر رہا ہے اور دوسرا گمراہی کے لئے۔
4753
Important Words:
شتی (diverse). They say شت الاشیاء i.e. he disunited or dispersed the things. أمرشت means, a broken or disorganized state of affairs. قوم شتی means, a people separated or consisting of sundry bodies. جاؤوا اشتاتاً means, they came separate (Lane).
Commentary:
The verse draws attention to the widely divergent goals of believers and disbelievers, and also to the disparity in the endeavours they make to achieve their respective goals. Whereas the efforts of believers are devoted to the dissemination of truth, those of disbelievers are directed towards opposing it and putting obstacles and impediments in its way. The results of the two efforts must inevitably be different.
3364
The verse draws attention to the widely divergent goals of believers and disbelievers, and also to the disparity in the endeavours they make to achieve their respective goals. Whereas the efforts of believers are devoted to the dissemination of Truth, those of disbelievers are directed towards opposing it and putting obstacles and impediments in its way. The results of the two efforts must inevitably be different.
فَأَمَّا مَنْ أَعْطَىٰ وَٱتَّقَىٰ
وَصَدَّقَ بِٱلْحُسْنَىٰ
这一节和上一节经文提到那些在人生中成功的人的三个特点。简单说来, 那就是正确的行为; 正确的感情; 正确的思想--------这些特点是信者充分具有的。
This and the preceding verse mention three characteristics of those persons who are successful in life. Briefly, these are right action, right feeling and right thinking and these characteristics the believers possess in ample measure.
Commentary:
This and the preceding verse mention three characteristics of persons who are successful in life, viz. they spend in the cause of truth out of what God has bestowed upon them, and are always on their guard against doing anything that may harm others. Over and above this, they adopt good principles and right ideals. Briefly, right action, right feeling and right thinking are the three essential prerequisites for national progress and prosperity which believers possess in an ample measure.
1713
这一节和上一节经文提到那些在人生中成功的人的三个特点。简单说来, 那就是正确的行为; 正确的感情; 正确的思想--------这些特点是信者充分具有的。
4754
Commentary:
This and the preceding verse mention three characteristics of persons who are successful in life, viz. they spend in the cause of truth out of what God has bestowed upon them, and are always on their guard against doing anything that may harm others. Over and above this, they adopt good principles and right ideals. Briefly, right action, right feeling and right thinking are the three essential prerequisites for national progress and prosperity which believers possess in an ample measure.
3365
This and the preceding verse mention three characteristics of those persons who are successful in life. Briefly, these are right action, right feeling and right thinking and these characteristics the believers possess in ample measure.
فَسَنُيَسِّرُهُۥ لِلْيُسْرَىٰ
87:9.
He, who possesses the three characteristic qualities mentioned in the preceding two verses, will find that his actions are productive of the desired good results. Or, the verse may mean that the doing of good deeds becomes easy for such a person and he also enjoys doing them.
87:9.
Commentary:
The verse means that the person who possesses the three characteristic qualities mentioned in the preceding two verses, will find that his actions are productive of the desired results. Or it may mean that the doing of good deeds will become easy for such a person and he will enjoy doing them.
a
87:9.
1714
具有以上两节经文中提到的三个特质的人将发现, 他的行为会产生理想的结果。这节经文的意思也可以是: 这样的人要行善并不难, 而且他还乐行其道。
a
87:9.
4755
Commentary:
The verse means that the person who possesses the three characteristic qualities mentioned in the preceding two verses, will find that his actions are productive of the desired results. Or it may mean that the doing of good deeds will become easy for such a person and he will enjoy doing them.
a
87:9.
3366
He, who possesses the three characteristic qualities mentioned in the preceding two verses, will find that his actions are productive of the desired good results. Or, the verse may mean that the doing of good deeds becomes easy for such a person and he also enjoys doing them.
وَأَمَّا مَنۢ بَخِلَ وَٱسْتَغْنَىٰ
Commentary:
In contrast to the three good qualities mentioned in the preceding two verses (6-7), the three bad qualities that lead to the undoing of a man are mentioned in these two verses (9-10).
4756
Commentary:
In contrast to the three good qualities mentioned in the preceding two verses (6-7), the three bad qualities that lead to the undoing of a man are mentioned in these two verses (9-10).
وَكَذَّبَ بِٱلْحُسْنَىٰ
与上两节经文 (6-7) 中提到的三个优良品质相对照, (9-10) 两节经文提到了使人道德败坏的三个坏品质。
In contrast to the three good qualities mentioned in the preceding two verses (6, 7), three bad qualities that cause the moral undoing of a man are mentioned in these two verses (9, 10).
1715
与上两节经文 (6-7) 中提到的三个优良品质相对照, (9-10) 两节经文提到了使人道德败坏的三个坏品质。
3367
In contrast to the three good qualities mentioned in the preceding two verses (6, 7), three bad qualities that cause the moral undoing of a man are mentioned in these two verses (9, 10).
فَسَنُيَسِّرُهُۥ لِلْعُسْرَىٰ
上一节经文中提到的人的行为不能得逞, 产生的效果与他期望的相反。这节经文的意思也可以是: 这样的人行善是困难的。
The actions of the person referred to in the preceding verse miss their mark and produce results contrary to what he expects or desires. Or, the verse may mean that the doing of good deeds becomes difficult for such a person.
Commentary:
The verse means that the actions of the person referred to in the preceding verse miss their mark and produce results contrary to what he expects or desires. Or it may mean that the doing of good deeds becomes difficult for such a person.
1716
上一节经文中提到的人的行为不能得逞, 产生的效果与他期望的相反。这节经文的意思也可以是: 这样的人行善是困难的。
4757
Commentary:
The verse means that the actions of the person referred to in the preceding verse miss their mark and produce results contrary to what he expects or desires. Or it may mean that the doing of good deeds becomes difficult for such a person.
3368
The actions of the person referred to in the preceding verse miss their mark and produce results contrary to what he expects or desires. Or, the verse may mean that the doing of good deeds becomes difficult for such a person.
وَمَا يُغْنِى عَنْهُ مَالُهُۥٓ إِذَا تَرَدَّىٰٓ
3:11; 58:18; 111:3.
3:11; 58:18; 111:3.
b
3:11; 58:18; 111:3.
a
3:11; 58:18; 111:3.
4758
Commentary:
The expression "When he perishes" signifies, that when Divine decree regarding his destruction comes into operation, nothing can avail him to avert or escape Divine punishment.
b
3:11; 58:18; 111:3.
إِنَّ عَلَيْنَا لَلْهُدَىٰ
2:273; 28:57.
2:273; 28:57.
2:273; 28:57.
c
2:273; 28:57.
b
2:273; 28:57.
c
2:273; 28:57.
وَإِنَّ لَنَا لَلْءَاخِرَةَ وَٱلْأُولَىٰ
邪恶的不信者今生面对失败, 后世还要受到惩罚, 因为这两个世界都是在安拉的支配之下的。这节经文的意思也可以是: “每一个事物的终端和开端都在我的掌握中。”
The wicked disbeliever faces failure in this life and will suffer punishment in the Hereafter because both the worlds are under God’s control. The verse may also mean, 'to Us belongs the end and the beginning of all things.'
Commentary:
The wicked disbelievers face failure in this life and will suffer punishment in the Hereafter because both the worlds are under God’s control.
1717
邪恶的不信者今生面对失败, 后世还要受到惩罚, 因为这两个世界都是在安拉的支配之下的。这节经文的意思也可以是: “每一个事物的终端和开端都在我的掌握中。”
4759
Commentary:
The wicked disbelievers face failure in this life and will suffer punishment in the Hereafter because both the worlds are under God’s control.
3369
The wicked disbeliever faces failure in this life and will suffer punishment in the Hereafter because both the worlds are under God’s control. The verse may also mean, 'to Us belongs the end and the beginning of all things.'
فَأَنذَرْتُكُمْ نَارًا تَلَظَّىٰ
لَا يَصْلَىٰهَآ إِلَّا ٱلْأَشْقَى
20:75; 87:12, 13.
20:75; 87:12, 13.
20:75; 87:12-13.
d
20:75; 87:12, 13.
c
20:75; 87:12-13.
a
20:75; 87:12, 13.
ٱلَّذِى كَذَّبَ وَتَوَلَّىٰ
e
20:49.
1718
كَذَّبَ (Kadhdhaba) 这个字的含意是: 有罪的不信者持有错误的信念: تَوَلّٰی (Tawalla) 的含意是: 他行为不正。
d
20:49.
4760
Commentary:
کذب (rejects the truth) signifies that the sinful disbeliever holds wrong beliefs and تولی implies that he does not make use of right feeling, right thinking and right actions. Thus he is deprived of these qualities.
b
20:49.
3370
The word, Kadhdhaba, signifies that the sinful disbeliever holds wrong beliefs, and Tawalla implies that he does not do right actions.
وَسَيُجَنَّبُهَا ٱلْأَتْقَى
ٱلَّذِى يُؤْتِى مَالَهُۥ يَتَزَكَّىٰ
یعنی جس کا ذکر اٹھارھویں آیت میں کیا گیا ہے جو اپنا مال اس لئے خدا کی راہ میں دیتا ہے کہ اس سے تزکیہ حاصل کرے اور کسی کا اس پر کوئی پرانا احسان نہیں ہوتا جس کا بدلہ اتارنے کا اسے خیال ہو۔
1
یعنی جس کا ذکر اٹھارھویں آیت میں کیا گیا ہے جو اپنا مال اس لئے خدا کی راہ میں دیتا ہے کہ اس سے تزکیہ حاصل کرے اور کسی کا اس پر کوئی پرانا احسان نہیں ہوتا جس کا بدلہ اتارنے کا اسے خیال ہو۔
وَمَا لِأَحَدٍ عِندَهُۥ مِن نِّعْمَةٍ تُجْزَىٰٓ
إِلَّا ٱبْتِغَآءَ وَجْهِ رَبِّهِ ٱلْأَعْلَىٰ
走正道的信者向他人行善, 不求从他们得到恩惠, 而是渴望有益于安拉的创造物, 最终赢得他的养主的喜悦。
The righteous believer does good to others, not in return for any good received from them but only actuated by a desire to be of use to God’s creatures and to win the pleasure of his Heavenly Lord and Master.
Commentary:
The righteous believer does good to others not in return for any good received from them but actuated by a desire to be of use to God’s creatures and to win the pleasure of his heavenly Lord and Master.
1719
走正道的信者向他人行善, 不求从他们得到恩惠, 而是渴望有益于安拉的创造物, 最终赢得他的养主的喜悦。
4761
Commentary:
The righteous believer does good to others not in return for any good received from them but actuated by a desire to be of use to God’s creatures and to win the pleasure of his heavenly Lord and Master.
3371
The righteous believer does good to others, not in return for any good received from them but only actuated by a desire to be of use to God’s creatures and to win the pleasure of his Heavenly Lord and Master.
وَلَسَوْفَ يَرْضَىٰ