Ruku 535 ع
Section 535 of 556 • 12 Verses
الضحى
Ad-Duhaa
The Morning Hours • makkah • 11 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
وَٱلضُّحَىٰ
“午前的光明” 可以表示伊斯兰教的兴起和进步。它也可以指那个特殊的 “午前”, 那时穆圣率领一万名圣战者进入麦加, 并清除了天房中的偶像。
یعنی جب بھی اسلام کو ترقی حاصل ہوگی محمد رسول اللہ صلی اللہ علیہ وسلم کی صداقت ظاہر ہو جائے گی۔
'The brightness of the forenoon' may signify the rise and progress of Islam. It may also refer to the particular "forenoon" when the Holy Prophet entered Mecca at the head of an army of ten thousand holy warriors and the Ka‘bah was cleared of idols.
Commentary:
"The brightness of the Forenoon" signifies the rise and progress of Islam. The verse, therefore, purports to say that the phenomenal use of Islam will establish the truth of the Holy Prophet. الضحـیٰ may also refer to the particular forenoon when the Holy Prophet entered Mecca at the head of an army of ten thousand holy warriors and the Ka‘bah was cleared of idols.
1720
“午前的光明” 可以表示伊斯兰教的兴起和进步。它也可以指那个特殊的 “午前”, 那时穆圣率领一万名圣战者进入麦加, 并清除了天房中的偶像。
1
یعنی جب بھی اسلام کو ترقی حاصل ہوگی محمد رسول اللہ صلی اللہ علیہ وسلم کی صداقت ظاہر ہو جائے گی۔
4762
Commentary:
"The brightness of the Forenoon" signifies the rise and progress of Islam. The verse, therefore, purports to say that the phenomenal use of Islam will establish the truth of the Holy Prophet. الضحـیٰ may also refer to the particular forenoon when the Holy Prophet entered Mecca at the head of an army of ten thousand holy warriors and the Ka‘bah was cleared of idols.
3372
'The brightness of the forenoon' may signify the rise and progress of Islam. It may also refer to the particular "forenoon" when the Holy Prophet entered Mecca at the head of an army of ten thousand holy warriors and the Ka‘bah was cleared of idols.
وَٱلَّيْلِ إِذَا سَجَىٰ
یعنی جب بھی دین میں ایک لمبی کمزوری پیدا ہوگی۔ یہ ثابت ہو جائے گا کہ محمد رسول اللہ صلی اللہ علیہ وسلم کے نور میں کچھ رکاوٹیں پیدا ہو گئی ہیں اور اس لئے دنیا ان کے نور سے متمتع نہیں ہو رہی۔
81:18.
'The Night' may signify the prolonged period of the decline of Islam. It may also refer to that particular night when after the fall of darkness the Holy Prophet went out of his house and took refuge in Cave Thaur along with Abu Bakr. In fact, the night, when the Holy Prophet left Mecca and the day, when it fell, give in a nutshell the various ups and downs of the Holy Prophet’s whole career.
81:18
Important Words:
سجـیٰ (spreads out). سجا اللیل means, the night was quiet; was or became dark and its darkness extended; was or became continuous; or the night was covered by its darkness (Lane & Aqrab).
Commentary:
The verse signifies that the prolonged period of the decline of Islam will also bear witness to the truth of the Holy Prophet in that according to his prophecies the decline will be followed by its renaissance.
"The Night" may also have reference to that particular night when after the fall of darkness the Holy Prophet went out of his house and took refuge in Cave Thaur along with Abu Bakr. In fact the night when the Holy Prophet left Mecca and the day on which Mecca fell, give in a nutshell the various ups and downs of the Holy Prophet’s whole career.
b
81:18.
1721
“夜” 可以指伊斯兰教衰微的延长时期。也可以指那个特殊的夜, 那时黑暗来临之后穆圣走出家门和阿布•伯克尔一起在扫尔山洞 (غَارثَور) 避难。事实上, 穆圣离开麦加的那夜和麦加攻克的那天扼要地说明了穆圣整个大业的波澜起伏。
2
یعنی جب بھی دین میں ایک لمبی کمزوری پیدا ہوگی۔ یہ ثابت ہو جائے گا کہ محمد رسول اللہ صلی اللہ علیہ وسلم کے نور میں کچھ رکاوٹیں پیدا ہو گئی ہیں اور اس لئے دنیا ان کے نور سے متمتع نہیں ہو رہی۔
b
81:18
4763
Important Words:
سجـیٰ (spreads out). سجا اللیل means, the night was quiet; was or became dark and its darkness extended; was or became continuous; or the night was covered by its darkness (Lane & Aqrab).
Commentary:
The verse signifies that the prolonged period of the decline of Islam will also bear witness to the truth of the Holy Prophet in that according to his prophecies the decline will be followed by its renaissance.
"The Night" may also have reference to that particular night when after the fall of darkness the Holy Prophet went out of his house and took refuge in Cave Thaur along with Abu Bakr. In fact the night when the Holy Prophet left Mecca and the day on which Mecca fell, give in a nutshell the various ups and downs of the Holy Prophet’s whole career.
b
81:18.
3373
'The Night' may signify the prolonged period of the decline of Islam. It may also refer to that particular night when after the fall of darkness the Holy Prophet went out of his house and took refuge in Cave Thaur along with Abu Bakr. In fact, the night, when the Holy Prophet left Mecca and the day, when it fell, give in a nutshell the various ups and downs of the Holy Prophet’s whole career.
مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ
穆圣的日日夜夜, 他的伟大的成就和暂时的挫折, 他的欢乐和苦难, 他夜间的礼拜和白天的活动, 都证明了安拉与他同在。
اس میں بتایا گیا ہے کہ دنیا میں تاریکی کا آنا اس بات کا ثبوت نہیں ہوگا کہ محمد رسول اللہ صلی اللہ علیہ وسلم جھوٹے ہیں بلکہ اس بات کا ثبوت ہوگا کہ انسان خراب ہو گیا ہے اور اس کی اصلاح کے لئے نیا سورج طلوع ہونے والا ہے جو پھر سے اسلام کو غالب کر دے گا۔
Every day and night of the Holy Prophet, his great successes and temporary setbacks, his joys and tribulations, his devotions at night and activities in the day, all bear out that God was with him.
Important Words:
قلـیٰ (has forsaken). They say قلی الرجل i.e. he hated the man and disliked him so much that he forsook him (Lane & Aqrab).
Commentary:
Every day and night of the Holy Prophet; his great successes and temporary setbacks; his joys and tribulations; his devotions at night and activities in the day, all bear out that God was with him.
1722
穆圣的日日夜夜, 他的伟大的成就和暂时的挫折, 他的欢乐和苦难, 他夜间的礼拜和白天的活动, 都证明了安拉与他同在。
3
اس میں بتایا گیا ہے کہ دنیا میں تاریکی کا آنا اس بات کا ثبوت نہیں ہوگا کہ محمد رسول اللہ صلی اللہ علیہ وسلم جھوٹے ہیں بلکہ اس بات کا ثبوت ہوگا کہ انسان خراب ہو گیا ہے اور اس کی اصلاح کے لئے نیا سورج طلوع ہونے والا ہے جو پھر سے اسلام کو غالب کر دے گا۔
4764
Important Words:
قلـیٰ (has forsaken). They say قلی الرجل i.e. he hated the man and disliked him so much that he forsook him (Lane & Aqrab).
Commentary:
Every day and night of the Holy Prophet; his great successes and temporary setbacks; his joys and tribulations; his devotions at night and activities in the day, all bear out that God was with him.
3374
Every day and night of the Holy Prophet, his great successes and temporary setbacks, his joys and tribulations, his devotions at night and activities in the day, all bear out that God was with him.
وَلَلْءَاخِرَةُ خَيْرٌ لَّكَ مِنَ ٱلْأُولَىٰ
穆圣的人生日趋完美。
یعنی جب بھی دنیا میں کوئی خرابی پیدا ہوتی ہے اللہ تعالیٰ تیری تائید کرنے والے آدمی کھڑے کر دیتا ہے اور قیامت تک کھڑے کرتا رہے گا۔ یہ اس بات کاثبوت ہوگا کہ تو سچا ہے۔
Every moment of the Holy Prophet’s life was better than the one preceding it.
87:18.
Commentary:
The verse means that every succeeding moment of the Holy Prophet’s life is better than the one that precedes. To mention a few landmarks in his career, one may observe that he left Mecca with a single Companion, a price having been put on his head. He entered the same town after a brief period of eight years at the head of ten thousand devoted followers. At Badr there were only 313 Muslims with him and at Uhud more than double that number, and in the Battle of the Ditch the number grew to several thousand, till at the last Pilgrimage more than one hundred thousand believers marched under his banner. The successes of the Holy Prophet continued after his death. Islam went from strength to strength till it spread, within a few decades, over a large part of the then known world.
The reference in the verse may also be to the latter days when the renaissance of Islam was to take place. The verse may also mean that Divine Reformers will continue to appear among Muslims during periods of decline to impart to the Faith a new life and a new vigour.
1723
穆圣的人生日趋完美。
4
یعنی جب بھی دنیا میں کوئی خرابی پیدا ہوتی ہے اللہ تعالیٰ تیری تائید کرنے والے آدمی کھڑے کر دیتا ہے اور قیامت تک کھڑے کرتا رہے گا۔ یہ اس بات کاثبوت ہوگا کہ تو سچا ہے۔
a
87:18.
4765
Commentary:
The verse means that every succeeding moment of the Holy Prophet’s life is better than the one that precedes. To mention a few landmarks in his career, one may observe that he left Mecca with a single Companion, a price having been put on his head. He entered the same town after a brief period of eight years at the head of ten thousand devoted followers. At Badr there were only 313 Muslims with him and at Uhud more than double that number, and in the Battle of the Ditch the number grew to several thousand, till at the last Pilgrimage more than one hundred thousand believers marched under his banner. The successes of the Holy Prophet continued after his death. Islam went from strength to strength till it spread, within a few decades, over a large part of the then known world.
The reference in the verse may also be to the latter days when the renaissance of Islam was to take place. The verse may also mean that Divine Reformers will continue to appear among Muslims during periods of decline to impart to the Faith a new life and a new vigour.
3375
Every moment of the Holy Prophet’s life was better than the one preceding it.
وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَىٰٓ
مطلب یہ ہے کہ جب آخر تک تجھے کامیابی ہی ملتی جائے گی تو تیری خوشی میں کیا شبہ ہے۔
108:2
Commentary:
The Surah being one of the earliest revelations received at a time when those who had responded to the Call of the Holy Prophet could be counted on one’s fingers, the verse under comment contains a message of hope and good cheer wherein the Prophet is told that the time is fast approaching when his cause will triumph and he will be blessed with Divine favours—in this life and the Hereafter—to his heart’s content.
5
مطلب یہ ہے کہ جب آخر تک تجھے کامیابی ہی ملتی جائے گی تو تیری خوشی میں کیا شبہ ہے۔
b
108:2
4765A
Commentary:
The Surah being one of the earliest revelations received at a time when those who had responded to the Call of the Holy Prophet could be counted on one’s fingers, the verse under comment contains a message of hope and good cheer wherein the Prophet is told that the time is fast approaching when his cause will triumph and he will be blessed with Divine favours—in this life and the Hereafter—to his heart’s content.
أَلَمْ يَجِدْكَ يَتِيمًا فَـَٔاوَىٰ
穆圣是孤儿, 事实上这也是比喻的意思。他的孤儿状态是极其孤单的。他出生前父亲已去世, 不到六岁又殁了母亲, 母亲去世后由他的祖父, 阿布杜勒•穆塔利布 (عَبْدُالْمُطَّلِب ‘Abdul-Muttalib) 收养, 两年后穆圣的祖父也相继去世, 将他留给他的叔父照料, 那是一个没什么钱的人。因此穆圣在童年没有得到父母的关心和慈爱。然而他从比他年长和年幼的人中得到的爱和友情, 从他的众伙伴和同胞中得到的爱和友情, 从以后几个世纪中的信徒中得到的爱和友情, 是深厚无比的, 以前娘胎中出世的人从来没有得到过这样的感情, 将来也不会有。
The Holy Prophet was an orphan in fact as well as figuratively. His orphanhood was of the extreme kind. His father died before he was born and his mother died when he was hardly six years old and his grandfather ‘Abdul- Muttalib, who took charge of him after his mother’s death, died two years later, leaving him under the care of his uncle, a man of scanty means. Thus the Prophet was deprived of parental care and love in his early childhood. Yet he received love and affection from his juniors and seniors, his Companions and compatriots, from his followers in the later centuries, in such a large measure that no woman-born had ever received the like of it before, or is likely to receive it in future.
Important Words:
یتیم (orphan) is derived from یتم (yatama) which means, he became fatherless, an orphan; was or became unique; incomparable; (Aqrab).
Commentary:
The Holy Prophet was an orphan in fact, as well as figuratively. His orphanhood was of the extreme kind. His father died before he was born, leaving no property. His mother died when he was hardly six years old and his grandfather ‘Abdul-Muttalib, who took charge of him after his mother’s death, died two years later, leaving him under the care of his uncle, a man of scanty means. Thus the Prophet was deprived of parental care and love in his early childhood. Yet he received love and affection from his juniors and seniors, his Companions and compatriots in a large measure such that no woman-born had ever received the like of it before or after him or is likely to receive in future.
1724
穆圣是孤儿, 事实上这也是比喻的意思。他的孤儿状态是极其孤单的。他出生前父亲已去世, 不到六岁又殁了母亲, 母亲去世后由他的祖父, 阿布杜勒•穆塔利布 (عَبْدُالْمُطَّلِب ‘Abdul-Muttalib) 收养, 两年后穆圣的祖父也相继去世, 将他留给他的叔父照料, 那是一个没什么钱的人。因此穆圣在童年没有得到父母的关心和慈爱。然而他从比他年长和年幼的人中得到的爱和友情, 从他的众伙伴和同胞中得到的爱和友情, 从以后几个世纪中的信徒中得到的爱和友情, 是深厚无比的, 以前娘胎中出世的人从来没有得到过这样的感情, 将来也不会有。
4766
Important Words:
یتیم (orphan) is derived from یتم (yatama) which means, he became fatherless, an orphan; was or became unique; incomparable; (Aqrab).
Commentary:
The Holy Prophet was an orphan in fact, as well as figuratively. His orphanhood was of the extreme kind. His father died before he was born, leaving no property. His mother died when he was hardly six years old and his grandfather ‘Abdul-Muttalib, who took charge of him after his mother’s death, died two years later, leaving him under the care of his uncle, a man of scanty means. Thus the Prophet was deprived of parental care and love in his early childhood. Yet he received love and affection from his juniors and seniors, his Companions and compatriots in a large measure such that no woman-born had ever received the like of it before or after him or is likely to receive in future.
3376
The Holy Prophet was an orphan in fact as well as figuratively. His orphanhood was of the extreme kind. His father died before he was born and his mother died when he was hardly six years old and his grandfather ‘Abdul- Muttalib, who took charge of him after his mother’s death, died two years later, leaving him under the care of his uncle, a man of scanty means. Thus the Prophet was deprived of parental care and love in his early childhood. Yet he received love and affection from his juniors and seniors, his Companions and compatriots, from his followers in the later centuries, in such a large measure that no woman-born had ever received the like of it before, or is likely to receive it in future.
وَوَجَدَكَ ضَآلًّا فَهَدَىٰ
ضَلَّ (Dalla, 沉溺于爱) 的意思是: 他大惑不解, 没法看清方向; 他一心一意或完全地沉溺在爱中或四处寻求一物并在坚持不懈的寻求中 (Lane)。由于 ضَلَّ (Dalla) 有各种不同的意义, 这节经文可以解释为: (1) 穆圣四处寻求种种途径和方式以便到达安拉的身边, 安拉向他启示了经典, 指引他达到所想望的目的。(2) 他感到迷惑, 不知道怎样才能找到途径, 使他的寻求有所成就, 而安拉向他作了指引。(3) 他完全沉溺在他的人民热爱之中, 安拉使他能够完善地指引他们。(4) 他没有被世人所发现, 而安拉发现了他, 并挑选他负起领导大众皈依安拉的重任。因此, Dalla 这个字没有被用来非难穆圣, 而是用来赞美穆圣。作为 “迷途” 的意思来解释, 这个字并不是也不能用来指穆圣, 因为根据另一节 «古兰经» (53:3), 他是不可能犯错误或迷途的。再者, 这章的总结性的六节显出某种连贯性--------第7、8、9节和第10、11、12节分别存在着彼此密切呼应的关系。第8节中的 Dalla 由第11节中的 سَائِل (Sa’il) 代替, 因此说明了前一个字的意思, 那就是: “一个寻求安拉的佑助因而能找到安拉的人, 或得到指引的人。” 这节经文的意思也可以是: “安拉发现你彷徨无主, 在寻找他, 而将你指引到他身旁。”
یہاں ضَآلٌّ کا لفظ ہے۔ مفسروں نے لکھا ہے کہ اس کے یہ معنے ہیں کہ تو گمراہ تھا ہم نے تجھے ہدایت دی۔ مگر لغت میں ضَلَّ کے معنے محبت میں سرشار ہونے کے بھی ہیں (دیکھیئے مفرداتِ راغب) اور یہی معنے رسول کریم صلی اللہ علیہ وسلم کی شان کے مطابق ہیں۔ یعنی اے رسول! تُو اپنی قوم کی ہدایت کی خواہش میں سرشار تھا سو ہم نے تجھے وہ راستہ بتا دیا جس سے تُو قوم کی اصلاح کر سکے۔
Dalla (lost in love) means, he was perplexed and was unable to see the course; he was entirely engrossed or lost in love or wandered in search of a thing and persevered in the search (Lane). In view of the different meanings of Dalla, the verse may be interpreted as: (1) The Holy Prophet wandered in search of the ways and means to attain to God, and God revealed to him the Law which guided him to the desired goal. (2) He was perplexed and did not know how to find the path that led to the attainment of his quest and God guided him to it. (3) He was entirely lost in the love of his people and God provided him with perfect guidance for them. (4) He was hidden from the eyes of the world and God discovered him and chose him for the task of leading men to Him. Thus the word Dalla has not been used in disapprobation but in praise of the Holy Prophet. In the sense of 'gone astray' the word does not and cannot apply to the Holy Prophet, since according to another Quranic verse (53:3) he was imm
Important Words:
ضال (wandering) is derived from ضل which means, he erred or went astray; he was perplexed and was unable to see the right course; he was entirely engrossed or was lost in the love of a thing; he wandered in search of a thing and persevered in the search. ضل الماء فی اللبن means, the water became hidden in the milk, etc. (Lane, Aqrab & Mufradat).
Commentary:
In view of different meanings of the word ضل given above under Important Words, the verse may be interpreted thus: (1) The Holy Prophet wandered in search of the ways and means to attain to God, and God revealed to him the law which guided him to the desired goal. (2) He was perplexed and did not know how to find the path that led to the attainment of his quest and God guided him to it (42:53). (3) He was entirely lost in the love of God and did not know how to find Him but God led him to Himself (12:9). (4) He was hidden from the eyes of the world. God discovered him and chose him for the task of leading people to Him. Thus the word ضال has not been used in disapprobation but in praise of the Holy Prophet. The word in the sense of 'gone astray' does not and cannot apply to the Holy Prophet since according to another Quranic verse (53:3) he was immune to error or going astray. Moreover, the six concluding verses of the Surah reveal a certain sequence—vv. 7, 8 & 9 standing in close relationship and corresponding to vv. 10, 11 & 12 respectively; the ضال of verse 8 being substituted by سائل of verse 11, explains the significance of the former word which is, "one who sought God’s help to be guided to Him."
The verse may also be interpreted as: And He found thee lost in thy love for thy people, and provided thee with guidance for them.
1725
ضَلَّ (Dalla, 沉溺于爱) 的意思是: 他大惑不解, 没法看清方向; 他一心一意或完全地沉溺在爱中或四处寻求一物并在坚持不懈的寻求中 (Lane)。由于 ضَلَّ (Dalla) 有各种不同的意义, 这节经文可以解释为: (1) 穆圣四处寻求种种途径和方式以便到达安拉的身边, 安拉向他启示了经典, 指引他达到所想望的目的。(2) 他感到迷惑, 不知道怎样才能找到途径, 使他的寻求有所成就, 而安拉向他作了指引。(3) 他完全沉溺在他的人民热爱之中, 安拉使他能够完善地指引他们。(4) 他没有被世人所发现, 而安拉发现了他, 并挑选他负起领导大众皈依安拉的重任。因此, Dalla 这个字没有被用来非难穆圣, 而是用来赞美穆圣。作为 “迷途” 的意思来解释, 这个字并不是也不能用来指穆圣, 因为根据另一节 «古兰经» (53:3), 他是不可能犯错误或迷途的。再者, 这章的总结性的六节显出某种连贯性--------第7、8、9节和第10、11、12节分别存在着彼此密切呼应的关系。第8节中的 Dalla 由第11节中的 سَائِل (Sa’il) 代替, 因此说明了前一个字的意思, 那就是: “一个寻求安拉的佑助因而能找到安拉的人, 或得到指引的人。” 这节经文的意思也可以是: “安拉发现你彷徨无主, 在寻找他, 而将你指引到他身旁。”
1
یہاں ضَآلٌّ کا لفظ ہے۔ مفسروں نے لکھا ہے کہ اس کے یہ معنے ہیں کہ تو گمراہ تھا ہم نے تجھے ہدایت دی۔ مگر لغت میں ضَلَّ کے معنے محبت میں سرشار ہونے کے بھی ہیں (دیکھیئے مفرداتِ راغب) اور یہی معنے رسول کریم صلی اللہ علیہ وسلم کی شان کے مطابق ہیں۔ یعنی اے رسول! تُو اپنی قوم کی ہدایت کی خواہش میں سرشار تھا سو ہم نے تجھے وہ راستہ بتا دیا جس سے تُو قوم کی اصلاح کر سکے۔
4767
Important Words:
ضال (wandering) is derived from ضل which means, he erred or went astray; he was perplexed and was unable to see the right course; he was entirely engrossed or was lost in the love of a thing; he wandered in search of a thing and persevered in the search. ضل الماء فی اللبن means, the water became hidden in the milk, etc. (Lane, Aqrab & Mufradat).
Commentary:
In view of different meanings of the word ضل given above under Important Words, the verse may be interpreted thus: (1) The Holy Prophet wandered in search of the ways and means to attain to God, and God revealed to him the law which guided him to the desired goal. (2) He was perplexed and did not know how to find the path that led to the attainment of his quest and God guided him to it (42:53). (3) He was entirely lost in the love of God and did not know how to find Him but God led him to Himself (12:9). (4) He was hidden from the eyes of the world. God discovered him and chose him for the task of leading people to Him. Thus the word ضال has not been used in disapprobation but in praise of the Holy Prophet. The word in the sense of 'gone astray' does not and cannot apply to the Holy Prophet since according to another Quranic verse (53:3) he was immune to error or going astray. Moreover, the six concluding verses of the Surah reveal a certain sequence—vv. 7, 8 & 9 standing in close relationship and corresponding to vv. 10, 11 & 12 respectively; the ضال of verse 8 being substituted by سائل of verse 11, explains the significance of the former word which is, "one who sought God’s help to be guided to Him."
The verse may also be interpreted as: And He found thee lost in thy love for thy people, and provided thee with guidance for them.
3377
Dalla (lost in love) means, he was perplexed and was unable to see the course; he was entirely engrossed or lost in love or wandered in search of a thing and persevered in the search (Lane). In view of the different meanings of Dalla, the verse may be interpreted as: (1) The Holy Prophet wandered in search of the ways and means to attain to God, and God revealed to him the Law which guided him to the desired goal. (2) He was perplexed and did not know how to find the path that led to the attainment of his quest and God guided him to it. (3) He was entirely lost in the love of his people and God provided him with perfect guidance for them. (4) He was hidden from the eyes of the world and God discovered him and chose him for the task of leading men to Him. Thus the word Dalla has not been used in disapprobation but in praise of the Holy Prophet. In the sense of 'gone astray' the word does not and cannot apply to the Holy Prophet, since according to another Quranic verse (53:3) he was imm
وَوَجَدَكَ عَآئِلًا فَأَغْنَىٰ
穆圣作为一个贫苦孤儿开始他的人生, 作为全阿拉伯无可争辩的主人了结一生。
The Holy Prophet started his life as a poor orphan and ended it by being the undisputed master of the whole of Arabia.
Important Words:
عائل (one in want) is derived from عال . They say عال الرجل i.e. the man had a large family to support; he became poor. عال عیاله means, he fed, nourished or supported his family. عال الشیء فلانا means, the thing oppressed or distressed such a one (Lane & Aqrab).
Commentary:
The Holy Prophet started life as a poor orphan but ended by being the undisputed master of the whole of Arabia.
1726
穆圣作为一个贫苦孤儿开始他的人生, 作为全阿拉伯无可争辩的主人了结一生。
4768
Important Words:
عائل (one in want) is derived from عال . They say عال الرجل i.e. the man had a large family to support; he became poor. عال عیاله means, he fed, nourished or supported his family. عال الشیء فلانا means, the thing oppressed or distressed such a one (Lane & Aqrab).
Commentary:
The Holy Prophet started life as a poor orphan but ended by being the undisputed master of the whole of Arabia.
3378
The Holy Prophet started his life as a poor orphan and ended it by being the undisputed master of the whole of Arabia.
فَأَمَّا ٱلْيَتِيمَ فَلَا تَقْهَرْ
یعنی ان کی حالت ایسی نہ ہو کہ وہ سمجھیں کہ ہم لوگوں کے صدقوں سے پل رہے ہیں۔ جس سے ان کی ہمتیں مر جائیں۔ بلکہ لوگ ان کو اپنے عزیزوں کی طرح پالیں جس سے ان کی ہمتیں بلند رہیں۔ جیسا کہ محمد رسول اللہ صلی اللہ علیہ وسلم کے ساتھ ہوا کہ گو آپ بھی یتیم تھے مگر آپ کو آپ کے دادا اور آپ کے چچا نے بیٹوں سے بھی اچھا رکھا۔ پس فرماتا ہے کہ ایسی کوشش کر کہ لوگ یتیموں کو عزیزوں اور قریبیوں کی طرح سمجھیں اور یتیموں کے احساسات کو کبھی صدمہ نہ پہنچے‘ بلکہ وہ ہمیشہ بلند ہوتے رہیں۔
2
یعنی ان کی حالت ایسی نہ ہو کہ وہ سمجھیں کہ ہم لوگوں کے صدقوں سے پل رہے ہیں۔ جس سے ان کی ہمتیں مر جائیں۔ بلکہ لوگ ان کو اپنے عزیزوں کی طرح پالیں جس سے ان کی ہمتیں بلند رہیں۔ جیسا کہ محمد رسول اللہ صلی اللہ علیہ وسلم کے ساتھ ہوا کہ گو آپ بھی یتیم تھے مگر آپ کو آپ کے دادا اور آپ کے چچا نے بیٹوں سے بھی اچھا رکھا۔ پس فرماتا ہے کہ ایسی کوشش کر کہ لوگ یتیموں کو عزیزوں اور قریبیوں کی طرح سمجھیں اور یتیموں کے احساسات کو کبھی صدمہ نہ پہنچے‘ بلکہ وہ ہمیشہ بلند ہوتے رہیں۔
وَأَمَّا ٱلسَّآئِلَ فَلَا تَنْهَرْ
17:24
a
17:24
وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ
经文第7、8、9节说到安拉施恩于穆圣, 在经文第10、11、12节中表示, 他奉命向他的同胞同样施恩, 以表示他的感激。这个命谕同样适用于他的信从者们。
دنیوی نعمت تو بے شک آپ کو بادشاہ ہونے کے بعد بہت مل گئی تھی۔ جس کا اظہار آپ مسلمان رعایا کی امداد کے ذریعہ سے کرتے تھے۔ مگر اس جگہ خصوصاً یہ ذکر ہے کہ خداتعالیٰ نے جو نعمتِ قرآن تجھ پر نازل کی ہے وہ ساری دنیا کو پہنچاتا رہ جیسا کہ دوسری جگہ قرآن کریم میں اللہ تعالیٰ فرماتا ہے وَاِنْ اَحَدٌ مِّنَ الْمُشْرِکِیْنَ اسْتَجَارَکَ فَاَجِرْہُ حَتّٰی یَسْمَعَ کَـلَامَ اللّٰہِ ثُمَّ اَبْلِغْہُ مَأْمَنَہٗ۔ الاٰیۃ(سورۃ توبہ: ۶)
Verses 7, 8 and 9, speak of God’s favours on the Holy Prophet and in 10, 11 and 12 he is enjoined to show his gratitude by doing similar favours to his fellow-beings. The commandment applies equally to his followers.
Commentary:
Verses 7, 8 & 9, speak of God’s favours on the Holy Prophet and in vv. 10, 11 and 12, the Prophet is enjoined to show his gratitude for Divine favours by doing similar favours to his fellow beings. The commandment applies equally to his followers.
1727
经文第7、8、9节说到安拉施恩于穆圣, 在经文第10、11、12节中表示, 他奉命向他的同胞同样施恩, 以表示他的感激。这个命谕同样适用于他的信从者们。
3
دنیوی نعمت تو بے شک آپ کو بادشاہ ہونے کے بعد بہت مل گئی تھی۔ جس کا اظہار آپ مسلمان رعایا کی امداد کے ذریعہ سے کرتے تھے۔ مگر اس جگہ خصوصاً یہ ذکر ہے کہ خداتعالیٰ نے جو نعمتِ قرآن تجھ پر نازل کی ہے وہ ساری دنیا کو پہنچاتا رہ جیسا کہ دوسری جگہ قرآن کریم میں اللہ تعالیٰ فرماتا ہے وَاِنْ اَحَدٌ مِّنَ الْمُشْرِکِیْنَ اسْتَجَارَکَ فَاَجِرْہُ حَتّٰی یَسْمَعَ کَـلَامَ اللّٰہِ ثُمَّ اَبْلِغْہُ مَأْمَنَہٗ۔ الاٰیۃ(سورۃ توبہ: ۶)
4769
Commentary:
Verses 7, 8 & 9, speak of God’s favours on the Holy Prophet and in vv. 10, 11 and 12, the Prophet is enjoined to show his gratitude for Divine favours by doing similar favours to his fellow beings. The commandment applies equally to his followers.
3379
Verses 7, 8 and 9, speak of God’s favours on the Holy Prophet and in 10, 11 and 12 he is enjoined to show his gratitude by doing similar favours to his fellow-beings. The commandment applies equally to his followers.