Search Results for "أَلْفٌ"
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وَلَتَجِدَنَّهُمْ أَحْرَصَ ٱلنَّاسِ عَلَىٰ حَيَوٰةٍ وَمِنَ ٱلَّذِينَ أَشْرَكُوا۟ ۚ يَوَدُّ أَحَدُهُمْ لَوْ يُعَمَّرُ أَلْفَ سَنَةٍ وَمَا هُوَ بِمُزَحْزِحِهِۦ مِنَ ٱلْعَذَابِ أَن يُعَمَّرَ ۗ وَٱللَّهُ بَصِيرٌۢ بِمَا يَعْمَلُونَ
62:9.
قرآن کریم میں ھُوَ کا لفظ ہے جس کے معنے ’’وہ‘‘ کے ہیں مگر چونکہ اس سے پہلے لَوْ یُعَمَّرُ کے الفاظ گزر چکے ہیں جن کی قائم مقام ضمیر ہے۔ اس لئے ان معنوں کو ترجمہ میں کھول دیا گیا ہے۔
62:9.
The pagans were less cringingly attached to the present life than the Jews because unlike the Jews they did not believe in the life after death and therefore had no fear of punishment after death.
62:9.
Commentary:
The reason why Jews were more attached to the world than pagans is that the latter did not believe in any retribution after death and, therefore, though they loved this world as the only place for enjoying honour and happiness and entertained no hope about the next, yet with no fear of punishment after death, they were less cringingly attached to the present life than the Jews, who believed in Resurrection after death and feared in their hearts that their actions would make them liable to punishment before God.
a
62:9.
1
قرآن کریم میں ھُوَ کا لفظ ہے جس کے معنے ’’وہ‘‘ کے ہیں مگر چونکہ اس سے پہلے لَوْ یُعَمَّرُ کے الفاظ گزر چکے ہیں جن کی قائم مقام ضمیر ہے۔ اس لئے ان معنوں کو ترجمہ میں کھول دیا گیا ہے۔
a
62:9.
103
Commentary:
The reason why Jews were more attached to the world than pagans is that the latter did not believe in any retribution after death and, therefore, though they loved this world as the only place for enjoying honour and happiness and entertained no hope about the next, yet with no fear of punishment after death, they were less cringingly attached to the present life than the Jews, who believed in Resurrection after death and feared in their hearts that their actions would make them liable to punishment before God.
b
62:9.
122B
The pagans were less cringingly attached to the present life than the Jews because unlike the Jews they did not believe in the life after death and therefore had no fear of punishment after death.
وَإِذَا قِيلَ لَهُمُ ٱتَّبِعُوا۟ مَآ أَنزَلَ ٱللَّهُ قَالُوا۟ بَلْ نَتَّبِعُ مَآ أَلْفَيْنَا عَلَيْهِ ءَابَآءَنَآ ۗ أَوَلَوْ كَانَ ءَابَآؤُهُمْ لَا يَعْقِلُونَ شَيْـًٔا وَلَا يَهْتَدُونَ
5:105; 10:79; 21:53, 54; 31:22.
قرآنی الفاظ اَوَلَوْ ہیں۔ چونکہ عربی میں سوال کا لفظ بہرحال پہلے آتا ہے اور اردو میں عطف کے بعد۔ اس کا ترجمہ یہ ہوگا ’’اور کیا اگر‘‘ مگر اردو میں ’’اور کیا اگر‘‘ یہ تینوں لفظ جمع نہیں ہوتے بلکہ ایسے موقع پر ’’اورکیا‘‘ کی جگہ ایک لفظ ’’بھلا‘‘ کا بولا جاتا ہے۔ پس وہی لفظ اس جگہ استعمال کیا گیا ہے۔
5:105; 10:79; 21:53, 54; 31:22.
It is indeed strange, but nevertheless regrettable, that in matters of religion which so deeply concern his eternal life man is often content to follow blindly in the footsteps of his elders. But in worldly matters where only the interests of this life are at stake, and that too partially, he takes meticulous care to see that he adopts the right course, and does not blindly follow others.
5:105; 10:79; 21:53, 54; 31:22.
Commentary:
It is indeed strange, but nevertheless a hard fact, that in matters of religion which so deeply concern man, he is often content to follow blindly the footsteps of his forefathers and does not even care to satisfy himself that his forefathers were wise and well-guided people. On the other hand, in worldly matters where only the interests of this life are at stake, and that too partially, he often takes meticulous care to see that he adopts the right course and does not blindly follow others.
e
5:105; 10:79; 21:53, 54; 31:22.
2
قرآنی الفاظ اَوَلَوْ ہیں۔ چونکہ عربی میں سوال کا لفظ بہرحال پہلے آتا ہے اور اردو میں عطف کے بعد۔ اس کا ترجمہ یہ ہوگا ’’اور کیا اگر‘‘ مگر اردو میں ’’اور کیا اگر‘‘ یہ تینوں لفظ جمع نہیں ہوتے بلکہ ایسے موقع پر ’’اورکیا‘‘ کی جگہ ایک لفظ ’’بھلا‘‘ کا بولا جاتا ہے۔ پس وہی لفظ اس جگہ استعمال کیا گیا ہے۔
a
5:105; 10:79; 21:53, 54; 31:22.
177
Commentary:
It is indeed strange, but nevertheless a hard fact, that in matters of religion which so deeply concern man, he is often content to follow blindly the footsteps of his forefathers and does not even care to satisfy himself that his forefathers were wise and well-guided people. On the other hand, in worldly matters where only the interests of this life are at stake, and that too partially, he often takes meticulous care to see that he adopts the right course and does not blindly follow others.
b
5:105; 10:79; 21:53, 54; 31:22.
195
It is indeed strange, but nevertheless regrettable, that in matters of religion which so deeply concern his eternal life man is often content to follow blindly in the footsteps of his elders. But in worldly matters where only the interests of this life are at stake, and that too partially, he takes meticulous care to see that he adopts the right course, and does not blindly follow others.
وَٱعْتَصِمُوا۟ بِحَبْلِ ٱللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا۟ ۚ وَٱذْكُرُوا۟ نِعْمَتَ ٱللَّهِ عَلَيْكُمْ إِذْ كُنتُمْ أَعْدَآءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُم بِنِعْمَتِهِۦٓ إِخْوَٰنًا وَكُنتُمْ عَلَىٰ شَفَا حُفْرَةٍ مِّنَ ٱلنَّارِ فَأَنقَذَكُم مِّنْهَا ۗ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمْ ءَايَٰتِهِۦ لَعَلَّكُمْ تَهْتَدُونَ
8:64.
3:106; 6:160; 8:47.
2:232.
حَبْل (Habl)的意思是绑或扎紧一件东西的绳索; 束缚; 合同或协定; 对某人或某事的安全负责的义务; 联盟和保护 (Lane)。相传穆圣曾说过: “安拉的经典是他的绳索, 从诸天伸展到大地”。 (جَرِيْر, Jarir iv.30)
在穆圣出现于阿拉伯人中之前, 很难发现一个比阿拉伯人更分离的民族, 但同时, 人类历史未能提出任何像阿拉伯人在他们伟大的安拉的崇高教导和伟大导师的典范鼓舞下结成了手足之情的关系的例子。
3:106; 6:160; 8:47.
2:232.
8:64.
Habl means, a rope or cord with which a thing is tied or made fast; a bond; a covenant or compact; an obligation by which one becomes responsible for the safety of a person or thing; alliance and protection (Lane). The Holy Prophet is reported to have said, 'The Book of God is the rope of Allah which has been extended from the heavens to the earth' (Jarir, iv. 30).
It will be hard to find a more disunited people than the Arabs before the Holy Prophet appeared among them, but, at the same time, human history fails to provide any example of the bond of loving brotherhood into which the Arabs were united by the noble teaching and example of their great Master.
The words "on the brink of a pit of fire" signify the internecine warfare in which the Arabs were constantly engaged and which was consuming their manpower.
3:106; 6:160; 8:47.
2:232.
8:64.
Important Words:
حبل (rope). They say حبله i.e. he bound or tied him with a rope or cord. حبل الصید means, he caught the game with a snare or net. حبلت المرأة means, the woman became pregnant. حبل means, a rope or cord or anything with which a thing is tied or made fast; a bond or cause of union or link of connection, such as a bond of love or friendship; mutual connection by such a bond; a covenant or compact; an obligation by which one becomes responsible for the safety of a person or thing; a promise or assurance of security or safety; an artery, vein or nerve (Lane). It also means alliance and protection (Aqrab).
Commentary:
Another cause of the spiritual degradation of the Israelites was that they did not remain united but split up into sections, finding fault with one another. The verse warns Muslims against that danger. The Holy Prophet is reported to have said: "The Book of God is the rope of Allah which has been extended from the heavens to the earth" (Jarir, iv. 30). Broadly speaking, there are three things which may be taken to have been here meant by the rope of God, by holding fast to which Muslims may remain united and be safe against disunion and disruption: (1) the Quran; (2) the Messenger of God; (3) the Successors to the Messenger of God.
The similitude may have reference to sea life. Ropes are thrown to save the life of a drowning man. When a man falls into the sea or when a boat is wrecked by a storm, people in the boat or those standing on the shore throw out ropes to those who are struggling for their lives in the sea. The similitude is thus incidentally a refutation of the objection that the Quran restricts its similitudes to such objects only as were known to the desert dwellers of Arabia.
It may be noted here that whenever the Quran speaks of the open or secret hostility of the enemies of Islam, it exhorts Muslims to be strong of faith; for it is at such times that one is likely to waver and show weakness in resolution. Thus, after referring to the hostility of the People of the Book (3:100, 101) the Quran exhorts Muslims: (1) to fear God as He should be feared (3:103); (2) to be constant in obedience to God (3:103); and (3) to hold fast to the rope of God and preserve themselves from disunion (3:104).
The words, remember the favour of Allah, signify that as one can properly appreciate a boon of God only when one experiences the disadvantages that result from its absence, so the Quran reminds Muslims of the discord and enmity that existed between them before they became united in Islam.
The words, He united your hearts in love, show that according to Islam it is no great virtue to bear no malice or hatred to others. Nor does Islam inculcate a life of seclusion and detachment. What it requires is positive love for, and active sympathy with, fellow beings. One who is devoid of this is really devoid of true faith.
a
8:64.
e
3:106; 6:160; 8:47.
f
2:232.
267
حَبْل (Habl)的意思是绑或扎紧一件东西的绳索; 束缚; 合同或协定; 对某人或某事的安全负责的义务; 联盟和保护 (Lane)。相传穆圣曾说过: “安拉的经典是他的绳索, 从诸天伸展到大地”。 (جَرِيْر, Jarir iv.30)
268
在穆圣出现于阿拉伯人中之前, 很难发现一个比阿拉伯人更分离的民族, 但同时, 人类历史未能提出任何像阿拉伯人在他们伟大的安拉的崇高教导和伟大导师的典范鼓舞下结成了手足之情的关系的例子。
a
3:106; 6:160; 8:47.
b
2:232.
c
8:64.
390
Important Words:
حبل (rope). They say حبله i.e. he bound or tied him with a rope or cord. حبل الصید means, he caught the game with a snare or net. حبلت المرأة means, the woman became pregnant. حبل means, a rope or cord or anything with which a thing is tied or made fast; a bond or cause of union or link of connection, such as a bond of love or friendship; mutual connection by such a bond; a covenant or compact; an obligation by which one becomes responsible for the safety of a person or thing; a promise or assurance of security or safety; an artery, vein or nerve (Lane). It also means alliance and protection (Aqrab).
Commentary:
Another cause of the spiritual degradation of the Israelites was that they did not remain united but split up into sections, finding fault with one another. The verse warns Muslims against that danger. The Holy Prophet is reported to have said: "The Book of God is the rope of Allah which has been extended from the heavens to the earth" (Jarir, iv. 30). Broadly speaking, there are three things which may be taken to have been here meant by the rope of God, by holding fast to which Muslims may remain united and be safe against disunion and disruption: (1) the Quran; (2) the Messenger of God; (3) the Successors to the Messenger of God.
The similitude may have reference to sea life. Ropes are thrown to save the life of a drowning man. When a man falls into the sea or when a boat is wrecked by a storm, people in the boat or those standing on the shore throw out ropes to those who are struggling for their lives in the sea. The similitude is thus incidentally a refutation of the objection that the Quran restricts its similitudes to such objects only as were known to the desert dwellers of Arabia.
It may be noted here that whenever the Quran speaks of the open or secret hostility of the enemies of Islam, it exhorts Muslims to be strong of faith; for it is at such times that one is likely to waver and show weakness in resolution. Thus, after referring to the hostility of the People of the Book (3:100, 101) the Quran exhorts Muslims: (1) to fear God as He should be feared (3:103); (2) to be constant in obedience to God (3:103); and (3) to hold fast to the rope of God and preserve themselves from disunion (3:104).
The words, remember the favour of Allah, signify that as one can properly appreciate a boon of God only when one experiences the disadvantages that result from its absence, so the Quran reminds Muslims of the discord and enmity that existed between them before they became united in Islam.
The words, He united your hearts in love, show that according to Islam it is no great virtue to bear no malice or hatred to others. Nor does Islam inculcate a life of seclusion and detachment. What it requires is positive love for, and active sympathy with, fellow beings. One who is devoid of this is really devoid of true faith.
c
3:106; 6:160; 8:47.
d
2:232.
e
8:64.
449
Habl means, a rope or cord with which a thing is tied or made fast; a bond; a covenant or compact; an obligation by which one becomes responsible for the safety of a person or thing; alliance and protection (Lane). The Holy Prophet is reported to have said, 'The Book of God is the rope of Allah which has been extended from the heavens to the earth' (Jarir, iv. 30).
450
It will be hard to find a more disunited people than the Arabs before the Holy Prophet appeared among them, but, at the same time, human history fails to provide any example of the bond of loving brotherhood into which the Arabs were united by the noble teaching and example of their great Master.
451
The words "on the brink of a pit of fire" signify the internecine warfare in which the Arabs were constantly engaged and which was consuming their manpower.
إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَٱسْتَجَابَ لَكُمْ أَنِّى مُمِدُّكُم بِأَلْفٍ مِّنَ ٱلْمَلَٰٓئِكَةِ مُرْدِفِينَ
3:124.
3:124.
Important Words:
تستغیثون (you implored the assistance) is derived from غاث. They say غاثه, or اغاثه i.e. he helped, assisted or succoured him; He (God) removed from him trouble or affliction. غوث or غواث means, a cry for aid or succour. غیاث means, aid or succour; deliverance from difficulty or distress. استغاثه means, he sought or desired aid or succour of him; or he called for his aid or succour or assistance (Lane & Aqrab).
مردفین (following one another) is derived from اردف which is derived from ردف. They say اردفه i.e. he rode behind him on the same beast; or it followed or came after him or it. اردف signifies the same as ردف. They say اردفه امر i.e. an event happened to him afterwards; or an event came upon him suddenly and unexpectedly so as to overwhelm him. اردف الشیء بشیء means, he made the thing follow another thing. ردیف means, one who rides behind another on the same beast; a star which is rising when its opposite star is setting or vice versa. ردف means, sequence or consequence of a thing or event; followers or assistants or auxiliaries; night and day following each other; the star that follows another star. So مردفین means, following one another (Lane & Aqrab).
Commentary:
For the advent of angels, see 3:125-127 and 6:159. Also see 2:31.
c
3:124.
b
3:124.
1100
Important Words:
تستغیثون (you implored the assistance) is derived from غاث. They say غاثه, or اغاثه i.e. he helped, assisted or succoured him; He (God) removed from him trouble or affliction. غوث or غواث means, a cry for aid or succour. غیاث means, aid or succour; deliverance from difficulty or distress. استغاثه means, he sought or desired aid or succour of him; or he called for his aid or succour or assistance (Lane & Aqrab).
مردفین (following one another) is derived from اردف which is derived from ردف. They say اردفه i.e. he rode behind him on the same beast; or it followed or came after him or it. اردف signifies the same as ردف. They say اردفه امر i.e. an event happened to him afterwards; or an event came upon him suddenly and unexpectedly so as to overwhelm him. اردف الشیء بشیء means, he made the thing follow another thing. ردیف means, one who rides behind another on the same beast; a star which is rising when its opposite star is setting or vice versa. ردف means, sequence or consequence of a thing or event; followers or assistants or auxiliaries; night and day following each other; the star that follows another star. So مردفین means, following one another (Lane & Aqrab).
Commentary:
For the advent of angels, see 3:125-127 and 6:159. Also see 2:31.
c
3:124.1099
See {934}.
1099A
Following one another.
وَأَلَّفَ بَيْنَ قُلُوبِهِمْ ۚ لَوْ أَنفَقْتَ مَا فِى ٱلْأَرْضِ جَمِيعًا مَّآ أَلَّفْتَ بَيْنَ قُلُوبِهِمْ وَلَٰكِنَّ ٱللَّهَ أَلَّفَ بَيْنَهُمْ ۚ إِنَّهُۥ عَزِيزٌ حَكِيمٌ
3:104.
3:104
3:104.
Commentary:
The verse is intended to meet any possible demur on the part of believers in the matter of accepting a peace offer made by the enemy. It is no favour of the believers upon God or His Messenger, if they have helped the Prophet; on the other hand, it is God’s favour upon them that He has put affection "between their hearts," for, before their acceptance of Islam they too were enemies of one another.
d
3:104.
b
3:104.
1151
Commentary:
The verse is intended to meet any possible demur on the part of believers in the matter of accepting a peace offer made by the enemy. It is no favour of the believers upon God or His Messenger, if they have helped the Prophet; on the other hand, it is God’s favour upon them that He has put affection "between their hearts," for, before their acceptance of Islam they too were enemies of one another.
c
3:104
يَٰٓأَيُّهَا ٱلنَّبِىُّ حَرِّضِ ٱلْمُؤْمِنِينَ عَلَى ٱلْقِتَالِ ۚ إِن يَكُن مِّنكُمْ عِشْرُونَ صَٰبِرُونَ يَغْلِبُوا۟ مِا۟ئَتَيْنِ ۚ وَإِن يَكُن مِّنكُم مِّا۟ئَةٌ يَغْلِبُوٓا۟ أَلْفًا مِّنَ ٱلَّذِينَ كَفَرُوا۟ بِأَنَّهُمْ قَوْمٌ لَّا يَفْقَهُونَ
4:85.
حَرِّضْ چونکہ باب تفعیل سے امر کا صیغہ ہے جو حَرَضَ سے زیادہ شدت کا پہلو اپنے اندر رکھتا ہے اس لئے حَرِّض کا ترجمہ ’’باربار زور سے تحریک کرتا رہ‘‘ کیا گیا ہے۔
فرماتا ہے کہ مومن دس گُنا کافروں پر غالب آئیں گے کیونکہ اس وقت تک ان کا ایمان بڑھ چکا ہوگا اور خداتعالیٰ کے وعدے بھی پورے ہو چکے ہوں گے۔ لیکن یہ بعد میں ہوگا سردست ان کے ایمان اور اللہ تعالیٰ کے وعدوں کے مدنظر ان کو دُگنے دشمنوں پر غلبہ ملے گا۔
4:85.
The verse seems to give 20 as the minimum number that makes a fighting party.
Because they are mercenaries, and do not realize the righteousness of the cause they fight for, they feel no real interest for it. Or the meaning may be that they have no higher ideals which they seek to pursue and serve.
4:85.
Commentary:
As disbelievers were not going to desist from fighting, as they were invited to do (8:23 & 8:39 above), but were determined to carry on war of aggression against Islam, therefore the Holy Prophet has been asked in this verse to urge Muslims also to fight in self-defence.
The verse promises victory to Muslims over an enemy ten times their number because they are a people who do not understand. Fighters should understand the purpose of their fighting. They should look upon the war, they are engaged in, as their own. They should know the advantage which will accrue to their community if they win, and they should also know the losses which they will have to suffer if they are defeated. Mere hirelings, or men, who are blindly led to war by their leaders but who do not understand its object and feel no personal interest in it, cannot win. The forces that fought against Islam were mostly composed of men, who took part in the war merely because they were called upon to do so by their mischievous leaders-the wicked and avowed enemies of Islam. They felt no personal interest in the war against the new religion.
Religiously speaking also, they were a people who did not "understand", whereas Muslims did understand what faith meant. They were moved by love for their God, their Prophet and their religion. Disbelievers, on the other hand, were not as devoted to their idols as the Faithful were to their God in Whom they had a living faith.
The verse gives the number twenty as the minimum number for Muslims to win sure victory over their enemy because that was the least number that made a regular fighting party. If the number of men was less than twenty, it was not to be regarded as a fighting force and the laws relating to war did not apply to them.
Thus, a party of twenty persons, the minimum comprising a fighting unit, was bound to fight if they met an enemy as many as ten times their strength, and they were forbidden to flee. The question of retiring before the enemy is not to be decided by the men but by their officers, who may act as they may think best in the interest of war. See also 8:16.
a
4:85.
1
حَرِّضْ چونکہ باب تفعیل سے امر کا صیغہ ہے جو حَرَضَ سے زیادہ شدت کا پہلو اپنے اندر رکھتا ہے اس لئے حَرِّض کا ترجمہ ’’باربار زور سے تحریک کرتا رہ‘‘ کیا گیا ہے۔
2
فرماتا ہے کہ مومن دس گُنا کافروں پر غالب آئیں گے کیونکہ اس وقت تک ان کا ایمان بڑھ چکا ہوگا اور خداتعالیٰ کے وعدے بھی پورے ہو چکے ہوں گے۔ لیکن یہ بعد میں ہوگا سردست ان کے ایمان اور اللہ تعالیٰ کے وعدوں کے مدنظر ان کو دُگنے دشمنوں پر غلبہ ملے گا۔
a
4:85.
1153
Commentary:
As disbelievers were not going to desist from fighting, as they were invited to do (8:23 & 8:39 above), but were determined to carry on war of aggression against Islam, therefore the Holy Prophet has been asked in this verse to urge Muslims also to fight in self-defence.
The verse promises victory to Muslims over an enemy ten times their number because they are a people who do not understand. Fighters should understand the purpose of their fighting. They should look upon the war, they are engaged in, as their own. They should know the advantage which will accrue to their community if they win, and they should also know the losses which they will have to suffer if they are defeated. Mere hirelings, or men, who are blindly led to war by their leaders but who do not understand its object and feel no personal interest in it, cannot win. The forces that fought against Islam were mostly composed of men, who took part in the war merely because they were called upon to do so by their mischievous leaders-the wicked and avowed enemies of Islam. They felt no personal interest in the war against the new religion.
Religiously speaking also, they were a people who did not "understand", whereas Muslims did understand what faith meant. They were moved by love for their God, their Prophet and their religion. Disbelievers, on the other hand, were not as devoted to their idols as the Faithful were to their God in Whom they had a living faith.
The verse gives the number twenty as the minimum number for Muslims to win sure victory over their enemy because that was the least number that made a regular fighting party. If the number of men was less than twenty, it was not to be regarded as a fighting force and the laws relating to war did not apply to them.
Thus, a party of twenty persons, the minimum comprising a fighting unit, was bound to fight if they met an enemy as many as ten times their strength, and they were forbidden to flee. The question of retiring before the enemy is not to be decided by the men but by their officers, who may act as they may think best in the interest of war. See also 8:16.
b
4:85.
1141
The verse seems to give 20 as the minimum number that makes a fighting party.
1142
Because they are mercenaries, and do not realize the righteousness of the cause they fight for, they feel no real interest for it. Or the meaning may be that they have no higher ideals which they seek to pursue and serve.
ٱلْـَٰٔنَ خَفَّفَ ٱللَّهُ عَنكُمْ وَعَلِمَ أَنَّ فِيكُمْ ضَعْفًا ۚ فَإِن يَكُن مِّنكُم مِّا۟ئَةٌ صَابِرَةٌ يَغْلِبُوا۟ مِا۟ئَتَيْنِ ۚ وَإِن يَكُن مِّنكُمْ أَلْفٌ يَغْلِبُوٓا۟ أَلْفَيْنِ بِإِذْنِ ٱللَّهِ ۗ وَٱللَّهُ مَعَ ٱلصَّٰبِرِينَ
这节经文不能理解为取消前一节经文。这两节经文述及穆斯林社会的两种不同状态。开始时他们是薄弱的, 装备很差, 在作战技术上是训练不足的。在那种薄弱的状态下, 他们只能战胜两倍的敌人。可是, 随着时间的转移, 他们全面的情况、作战经验和军事资源都大大地改进了, 他们能打败十倍於他们的敌人。在白德尔、吴候德和壕沟 (Trench) 等战役中, 双方部队数目的不平衡不断增加, 可是穆斯林十分成功地保持了自己的阵地, 到雅尔姆克 (يَرْمُوْك, Yarmuk) 战役时, 只有六万人的穆斯林击败了百万人以上的一支军队。
یہ حکم ایمان پر مبنی ہے اس لئے ایمان کے ساتھ بڑھتا رہتا ہے۔ قیصر و کسریٰ کی جنگوں میں مسلمانوں نے دس گُنے چھوڑ اسّی اور سو گُنے دشمن کو شکست دی تھی۔ اس لئے کہ انہوں نے صحابہؓ کا زمانہ بھی دیکھا تھا اور رسول اللہ صلی اللہ علیہ وسلم کی وفات کے بعدنئے نئے نشان بھی دیکھے تھے۔
The verse should not be understood to abrogate the preceding one. The two verses refer to two different states of the Muslim Community. In the beginning they were weak, ill-equipped and ill-trained in the art of war. In that state of weakness they could successfully fight against only their double number. But as with the passage of time their all-round condition, fighting experience and military resources had very much improved they could defeat an enemy ten times their number. In the battles of Badr, Uhud and of the Trench, the disparity between the number of forces of both sides progressively increased, yet the Muslims quite successfully held their own, till at the Battle of Yarmuk, mere 60,000 Muslims defeated an army of more than a million strong.
Commentary:
This verse does not abrogate the previous verse, but only temporarily relieves Muslims in view of the then existing condition of their faith. Their faith, though sincere and true, was "weak" as compared with its future condition when it was to grow stronger by their witnessing more and more heavenly signs and by their becoming more and more organized.
The words, For the present Allah has lightened your burden, show that the previous verse contains not a prophecy, but a commandment. It does not announce by way of prophecy that Muslims will prevail over an enemy ten times their number; it simply gives the injunction that if twenty believers have to face 200 disbelievers, they must fight them, and that if they turn their backs, they will be sinners. In the present verse, however, in view of the then weak condition of Muslims, the limit of disparity has been reduced to twice the number of the believers.
History tells us that in later times, Muslims had sometimes to fight an enemy even more than ten times their number and still they were victorious. Thus, at the Battle of Yarmuk the Muslim army numbered 30,000, according to the lowest calculation, while the enemy numbered at least 600,000 (the highest figures being respectively 60,000 and 1,000,000) and the battle ended in a decisive victory for the Muslims.
551
这节经文不能理解为取消前一节经文。这两节经文述及穆斯林社会的两种不同状态。开始时他们是薄弱的, 装备很差, 在作战技术上是训练不足的。在那种薄弱的状态下, 他们只能战胜两倍的敌人。可是, 随着时间的转移, 他们全面的情况、作战经验和军事资源都大大地改进了, 他们能打败十倍於他们的敌人。在白德尔、吴候德和壕沟 (Trench) 等战役中, 双方部队数目的不平衡不断增加, 可是穆斯林十分成功地保持了自己的阵地, 到雅尔姆克 (يَرْمُوْك, Yarmuk) 战役时, 只有六万人的穆斯林击败了百万人以上的一支军队。
3
یہ حکم ایمان پر مبنی ہے اس لئے ایمان کے ساتھ بڑھتا رہتا ہے۔ قیصر و کسریٰ کی جنگوں میں مسلمانوں نے دس گُنے چھوڑ اسّی اور سو گُنے دشمن کو شکست دی تھی۔ اس لئے کہ انہوں نے صحابہؓ کا زمانہ بھی دیکھا تھا اور رسول اللہ صلی اللہ علیہ وسلم کی وفات کے بعدنئے نئے نشان بھی دیکھے تھے۔
1154
Commentary:
This verse does not abrogate the previous verse, but only temporarily relieves Muslims in view of the then existing condition of their faith. Their faith, though sincere and true, was "weak" as compared with its future condition when it was to grow stronger by their witnessing more and more heavenly signs and by their becoming more and more organized.
The words, For the present Allah has lightened your burden, show that the previous verse contains not a prophecy, but a commandment. It does not announce by way of prophecy that Muslims will prevail over an enemy ten times their number; it simply gives the injunction that if twenty believers have to face 200 disbelievers, they must fight them, and that if they turn their backs, they will be sinners. In the present verse, however, in view of the then weak condition of Muslims, the limit of disparity has been reduced to twice the number of the believers.
History tells us that in later times, Muslims had sometimes to fight an enemy even more than ten times their number and still they were victorious. Thus, at the Battle of Yarmuk the Muslim army numbered 30,000, according to the lowest calculation, while the enemy numbered at least 600,000 (the highest figures being respectively 60,000 and 1,000,000) and the battle ended in a decisive victory for the Muslims.
1143
The verse should not be understood to abrogate the preceding one. The two verses refer to two different states of the Muslim Community. In the beginning they were weak, ill-equipped and ill-trained in the art of war. In that state of weakness they could successfully fight against only their double number. But as with the passage of time their all-round condition, fighting experience and military resources had very much improved they could defeat an enemy ten times their number. In the battles of Badr, Uhud and of the Trench, the disparity between the number of forces of both sides progressively increased, yet the Muslims quite successfully held their own, till at the Battle of Yarmuk, mere 60,000 Muslims defeated an army of more than a million strong.
وَٱسْتَبَقَا ٱلْبَابَ وَقَدَّتْ قَمِيصَهُۥ مِن دُبُرٍ وَأَلْفَيَا سَيِّدَهَا لَدَا ٱلْبَابِ ۚ قَالَتْ مَا جَزَآءُ مَنْ أَرَادَ بِأَهْلِكَ سُوٓءًا إِلَّآ أَن يُسْجَنَ أَوْ عَذَابٌ أَلِيمٌ
Commentary:
When Joseph saw that all his exhortations and admonitions to his master’s wife to desist from her evil course were of no avail, he thought he should no longer stay in the room, lest it might give rise to unfounded suspicions. So he hastened to leave her presence. Thereupon the woman, in order to prevent him from leaving the room, ran to the door to reach it before Joseph succeeded in getting out. There was thus a sort of race for the door. It was most probably at the door that the woman pulled Joseph’s shirt in order to pull him back and in so doing she tore his shirt at the back.
Here, again, the Bible differs from the Quran. The Bible says that when the woman caught hold of Joseph’s garment, he left it in her hand (Gen. 39:12). But as the Hebrews used to wear one garment only, which was generally long enough to cover the whole body, it is inconceivable that Joseph should have run away naked, leaving the only garment he was wearing in the woman’s hand. So the Quranic account that Joseph’s shirt was torn in the scuffle seems to be more reasonable.
1529
Commentary:
When Joseph saw that all his exhortations and admonitions to his master’s wife to desist from her evil course were of no avail, he thought he should no longer stay in the room, lest it might give rise to unfounded suspicions. So he hastened to leave her presence. Thereupon the woman, in order to prevent him from leaving the room, ran to the door to reach it before Joseph succeeded in getting out. There was thus a sort of race for the door. It was most probably at the door that the woman pulled Joseph’s shirt in order to pull him back and in so doing she tore his shirt at the back.
Here, again, the Bible differs from the Quran. The Bible says that when the woman caught hold of Joseph’s garment, he left it in her hand (Gen. 39:12). But as the Hebrews used to wear one garment only, which was generally long enough to cover the whole body, it is inconceivable that Joseph should have run away naked, leaving the only garment he was wearing in the woman’s hand. So the Quranic account that Joseph’s shirt was torn in the scuffle seems to be more reasonable.
وَيَسْتَعْجِلُونَكَ بِٱلْعَذَابِ وَلَن يُخْلِفَ ٱللَّهُ وَعْدَهُۥ ۚ وَإِنَّ يَوْمًا عِندَ رَبِّكَ كَأَلْفِ سَنَةٍ مِّمَّا تَعُدُّونَ
26:205; 27:72; 29:54, 55; 37:177; 51:15.
据说神圣的先知曾说过, 伊斯兰的最初三百年是它的最兴旺时期, 后来由于谬误出现了一个长达一千多年的黑暗时期 (تِرْمِذِی, Tirmidhi)。这一千年的时间就像是一天 (32:6)。在这一时期内一个蓝眼睛的民族崛起, 并散居在全世界 (20:103, 104)。即是这些具有蓝眼睛的, 由于拥有巨富及政治势力而自夸自大, 被形容是向穆圣挑战以加速其惩罚日子到来的人。穆圣说, 那惩罚将会在指定与受约的日子里突然袭击他们。
26:205; 27:72; 29:54, 55; 37:177; 51:15.
The Holy Prophet is reported to have said that the first three centuries of Islam would be its best period after which falsehood would spread and a period of darkness would set in which would extend to over a thousand years (Tirmidhi). This period of a thousand years is likened to one day (32:6). In this period a people, having blue eyes would arise and spread all over the earth (20:103, 104). It is these people having blue eyes who in their conceit and arrogance, born of their material glory and political power, are depicted as challenging the Holy Prophet to hasten on the punishment which, he said, would overtake them at the appointed and promised time.
26:205; 27:72; 29:54-55;37:177; 51:15.
Commentary:
The reference in this verse is to a mighty event in the history of Islam. The Holy Prophet is reported to have said that the first three centuries of Islam would be its best period after which falsehood would spread and a period of darkness would come and this period of darkness would extend to over a thousand years (Tirmidhi). This period is likened to one day in the present verse and in 32:6. In this period of moral and spiritual decadence of Muslims a people having blue eyes were to arise who were to spread all over the earth and at whose hands Islam was destined to receive a serious setback (20:103-104). This period of political decadence of Islam and moral degeneration of Muslims in which they faced defeat and discomfiture at the hands of western Christian nations having blue eyes, began after the expiry of the third century of Hijrah and lasted up to the dawn of the 14th century when the Promised Messiah made his appearance. It is to these western people that the reference has been made in the words "And they ask thee to hasten on the punishment." In their conceit and arrogance born of material glory and political power, the western peoples came to labour under the misconception that their progress and glory would last forever. So they are depicted in the verse under comment as challenging the Holy Prophet to hasten on the punishment which he said would overtake them. To their implied taunt and gibe, the verse makes a reply that God had already made a promise that these western nations would be granted respite for one thousand years after which a terrible tribulation would overtake them and all their greatness and glory would become a thing of the past. Divine punishment would descend on their houses and the very soil on which they would be living would be rendered bleak and barren. They are warned that the punishment would be so severe, overwhelming and enveloping that one day of it would appear to them as a thousand years. See also 18:9 & 32:6.
a
26:205; 27:72; 29:54, 55; 37:177; 51:15.
872
据说神圣的先知曾说过, 伊斯兰的最初三百年是它的最兴旺时期, 后来由于谬误出现了一个长达一千多年的黑暗时期 (تِرْمِذِی, Tirmidhi)。这一千年的时间就像是一天 (32:6)。在这一时期内一个蓝眼睛的民族崛起, 并散居在全世界 (20:103, 104)。即是这些具有蓝眼睛的, 由于拥有巨富及政治势力而自夸自大, 被形容是向穆圣挑战以加速其惩罚日子到来的人。穆圣说, 那惩罚将会在指定与受约的日子里突然袭击他们。
c
26:205; 27:72; 29:54-55;37:177; 51:15.
2477
Commentary:
The reference in this verse is to a mighty event in the history of Islam. The Holy Prophet is reported to have said that the first three centuries of Islam would be its best period after which falsehood would spread and a period of darkness would come and this period of darkness would extend to over a thousand years (Tirmidhi). This period is likened to one day in the present verse and in 32:6. In this period of moral and spiritual decadence of Muslims a people having blue eyes were to arise who were to spread all over the earth and at whose hands Islam was destined to receive a serious setback (20:103-104). This period of political decadence of Islam and moral degeneration of Muslims in which they faced defeat and discomfiture at the hands of western Christian nations having blue eyes, began after the expiry of the third century of Hijrah and lasted up to the dawn of the 14th century when the Promised Messiah made his appearance. It is to these western people that the reference has been made in the words "And they ask thee to hasten on the punishment." In their conceit and arrogance born of material glory and political power, the western peoples came to labour under the misconception that their progress and glory would last forever. So they are depicted in the verse under comment as challenging the Holy Prophet to hasten on the punishment which he said would overtake them. To their implied taunt and gibe, the verse makes a reply that God had already made a promise that these western nations would be granted respite for one thousand years after which a terrible tribulation would overtake them and all their greatness and glory would become a thing of the past. Divine punishment would descend on their houses and the very soil on which they would be living would be rendered bleak and barren. They are warned that the punishment would be so severe, overwhelming and enveloping that one day of it would appear to them as a thousand years. See also 18:9 & 32:6.
c
26:205; 27:72; 29:54, 55; 37:177; 51:15.
1961A
The Holy Prophet is reported to have said that the first three centuries of Islam would be its best period after which falsehood would spread and a period of darkness would set in which would extend to over a thousand years (Tirmidhi). This period of a thousand years is likened to one day (32:6). In this period a people, having blue eyes would arise and spread all over the earth (20:103, 104). It is these people having blue eyes who in their conceit and arrogance, born of their material glory and political power, are depicted as challenging the Holy Prophet to hasten on the punishment which, he said, would overtake them at the appointed and promised time.
وَلَقَدْ أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِۦ فَلَبِثَ فِيهِمْ أَلْفَ سَنَةٍ إِلَّا خَمْسِينَ عَامًا فَأَخَذَهُمُ ٱلطُّوفَانُ وَهُمْ ظَٰلِمُونَ
这节经文中谈及努哈的年龄是九百五十岁。«圣经» 说他的年龄是952岁。很难确定那些古代的先知诸如努哈、呼德、撒利和其他先知生活的确切年代和实际年龄。«古兰经» 说, “除安拉以外无人知道他们” (14:10)。九百五十年这段时间看来不是努哈个人肉体生命的岁数。这看来是他的道统延续的年数。这样, 他的道统看来首先传到伊布拉欣时代, 因为伊布拉欣是 “他的宗派的人” (37:84), 然后传到尤素夫的时代, 然后传到甚至穆撒的时代。实际上, 一个先知的岁数是他道统和教义的年数。在说明努哈年龄的限度时用了 سَنَة (Sanah) 和 عَام (‘Am) 两个单词。前一个单词的基本意义具有 “坏” 的意思, 而后一个单词具有 “好” 的意思。这看来努哈道统开始的五十年是精神全面进步和复兴的时代, 此后就在思想道德方面开始衰落而他的族人的道德逐渐低落, 直到九百年时完全衰亡。
مرادنوحؑ کی عمر نہیں بلکہ ان کی نبوت کا زمانہ مراد ہے یا ان کی قوم کا وہ زمانہ مراد ہے جس میں وہ نیک رہی چنانچہ دوسری جگہ اللہ تعالیٰ نے حضرت ابراہیم علیہ السلام کے متعلق فرمایا ہے اِنَّ مِنْ شِیْعَتِہٖ لَاِبْرَاھِیْمَ (الصّٰفّٰت: ۸۴) یعنی ابراہیمؑ بھی نوحؑ کے اتباع میں سے تھے۔ پس نوحؑ کی عمر اول ابراہیمؑ تک لمبی ہوئی اور پھر حضرت یوسفؑ بلکہ حضرت موسیٰ علیہ السلام تک لمبی ہوئی۔
Here the age of Noah has been mentioned as 950 years. The Bible places it at 952. It is difficult to assign a definite date as to when the Prophets of antiquity, such as Noah, Hud, Salih and others lived and how long they lived. 'None knows them save Allah,' says the Qur’an (14:10). The period, nine hundred and fifty years, does not seem to be the span of Noah’s personal physical life. It seems to be the period of his Dispensation. Thus it seemed first to extend to Abraham’s ministry because Abraham 'was of his party' (37:84) and then to Joseph’s and then down even to that of Moses. In fact, the age of a Prophet is the age of his Dispensation and teaching. In describing the limit of Noah’s age, two words Sanah and ‘Am have been used. Whereas the root meaning of the former word possesses a sense of badness, that of the latter has a sense of goodness. It seems that the first fifty years of Noah’s Dispensation were years of all round spiritual progress and regeneration and that aft
Important Words:
سنة (year) is derived both from سنه and سنو. They say سنه الطعام i.e. the food rotted; or it rotted by the lapse of years. As derived from سنا یسنو this word (سنة) signifies "a simple revolution of the sun," i.e. a simple revolution of the earth round the sun. It is synonymous with عام (and also حول) with this difference that whereas every سنة is an عام every عام is not سنة. It is also said to be longer than the عام which is applied to the twelve Arabian months collectively; but سنة is also applied to twelve revolutions of the moon. According to Imam Raghib سنة is used as denoting a year in which there is difficulty, or drought or barrenness or dearth; and عام as denoting that in which is ampleness of the means or circumstances of life and abundance of herbage or the like. سنة also means, drought or barrenness or vehement or intense drought. أصابتھم السنة means, drought, etc. befell them. سنة سنھاءmeans, a year in which there is no herbage or rain. سنة سنواء means, a hard, rigorous or distressing year (Lane & Aqrab).
Commentary:
In the verse under comment the age of Noah has been mentioned as 950 years. The Bible gives 952 years as his age. But it is difficult to assign a definite date as to when the Prophets of antiquity, such as Noah, Hud, Salih, etc. lived and how long they lived. "None knows them save Allah," says the Quran (14:10). Nine hundred and fifty years does not seem to be the span of Noah’s life but the period of his Dispensation. In fact, the age of a Prophet is the age of his Dispensation and teaching. It is in this sense that we call the Holy Prophet Muhammad the ever-living Prophet and Islam the everlasting religion. It appears from the Quran (37:84) that Abraham was a follower of Noah. This means that Noah’s period continued up to the time of Abraham or even to that of Joseph or of Moses.
Noah’s Dispensation seems to have lasted about 950 years. In describing the limit of Noah’s age two words سنة and عام have been used. Whereas the root meaning of the former word possesses a sense of badness, that of latter has a sense of goodness. It seems that the first fifty years of Noah’s Dispensation were years of all-round spiritual progress and regeneration and after that moral decadence and degeneration set in and his people gradually became degraded morally, till their degeneration became complete in nine hundred years.
971
这节经文中谈及努哈的年龄是九百五十岁。«圣经» 说他的年龄是952岁。很难确定那些古代的先知诸如努哈、呼德、撒利和其他先知生活的确切年代和实际年龄。«古兰经» 说, “除安拉以外无人知道他们” (14:10)。九百五十年这段时间看来不是努哈个人肉体生命的岁数。这看来是他的道统延续的年数。这样, 他的道统看来首先传到伊布拉欣时代, 因为伊布拉欣是 “他的宗派的人” (37:84), 然后传到尤素夫的时代, 然后传到甚至穆撒的时代。实际上, 一个先知的岁数是他道统和教义的年数。在说明努哈年龄的限度时用了 سَنَة (Sanah) 和 عَام (‘Am) 两个单词。前一个单词的基本意义具有 “坏” 的意思, 而后一个单词具有 “好” 的意思。这看来努哈道统开始的五十年是精神全面进步和复兴的时代, 此后就在思想道德方面开始衰落而他的族人的道德逐渐低落, 直到九百年时完全衰亡。
2
مرادنوحؑ کی عمر نہیں بلکہ ان کی نبوت کا زمانہ مراد ہے یا ان کی قوم کا وہ زمانہ مراد ہے جس میں وہ نیک رہی چنانچہ دوسری جگہ اللہ تعالیٰ نے حضرت ابراہیم علیہ السلام کے متعلق فرمایا ہے اِنَّ مِنْ شِیْعَتِہٖ لَاِبْرَاھِیْمَ (الصّٰفّٰت: ۸۴) یعنی ابراہیمؑ بھی نوحؑ کے اتباع میں سے تھے۔ پس نوحؑ کی عمر اول ابراہیمؑ تک لمبی ہوئی اور پھر حضرت یوسفؑ بلکہ حضرت موسیٰ علیہ السلام تک لمبی ہوئی۔
2951
Important Words:
سنة (year) is derived both from سنه and سنو. They say سنه الطعام i.e. the food rotted; or it rotted by the lapse of years. As derived from سنا یسنو this word (سنة) signifies "a simple revolution of the sun," i.e. a simple revolution of the earth round the sun. It is synonymous with عام (and also حول) with this difference that whereas every سنة is an عام every عام is not سنة. It is also said to be longer than the عام which is applied to the twelve Arabian months collectively; but سنة is also applied to twelve revolutions of the moon. According to Imam Raghib سنة is used as denoting a year in which there is difficulty, or drought or barrenness or dearth; and عام as denoting that in which is ampleness of the means or circumstances of life and abundance of herbage or the like. سنة also means, drought or barrenness or vehement or intense drought. أصابتھم السنة means, drought, etc. befell them. سنة سنھاءmeans, a year in which there is no herbage or rain. سنة سنواء means, a hard, rigorous or distressing year (Lane & Aqrab).
Commentary:
In the verse under comment the age of Noah has been mentioned as 950 years. The Bible gives 952 years as his age. But it is difficult to assign a definite date as to when the Prophets of antiquity, such as Noah, Hud, Salih, etc. lived and how long they lived. "None knows them save Allah," says the Quran (14:10). Nine hundred and fifty years does not seem to be the span of Noah’s life but the period of his Dispensation. In fact, the age of a Prophet is the age of his Dispensation and teaching. It is in this sense that we call the Holy Prophet Muhammad the ever-living Prophet and Islam the everlasting religion. It appears from the Quran (37:84) that Abraham was a follower of Noah. This means that Noah’s period continued up to the time of Abraham or even to that of Joseph or of Moses.
Noah’s Dispensation seems to have lasted about 950 years. In describing the limit of Noah’s age two words سنة and عام have been used. Whereas the root meaning of the former word possesses a sense of badness, that of latter has a sense of goodness. It seems that the first fifty years of Noah’s Dispensation were years of all-round spiritual progress and regeneration and after that moral decadence and degeneration set in and his people gradually became degraded morally, till their degeneration became complete in nine hundred years.
2243
Here the age of Noah has been mentioned as 950 years. The Bible places it at 952. It is difficult to assign a definite date as to when the Prophets of antiquity, such as Noah, Hud, Salih and others lived and how long they lived. 'None knows them save Allah,' says the Qur’an (14:10). The period, nine hundred and fifty years, does not seem to be the span of Noah’s personal physical life. It seems to be the period of his Dispensation. Thus it seemed first to extend to Abraham’s ministry because Abraham 'was of his party' (37:84) and then to Joseph’s and then down even to that of Moses. In fact, the age of a Prophet is the age of his Dispensation and teaching. In describing the limit of Noah’s age, two words Sanah and ‘Am have been used. Whereas the root meaning of the former word possesses a sense of badness, that of the latter has a sense of goodness. It seems that the first fifty years of Noah’s Dispensation were years of all round spiritual progress and regeneration and that aft
يُدَبِّرُ ٱلْأَمْرَ مِنَ ٱلسَّمَآءِ إِلَى ٱلْأَرْضِ ثُمَّ يَعْرُجُ إِلَيْهِ فِى يَوْمٍ كَانَ مِقْدَارُهُۥٓ أَلْفَ سَنَةٍ مِّمَّا تَعُدُّونَ
这节经文提及伊斯兰教在它兴衰交替的经历中命定要遇到的非常严重的危机。伊斯兰教在它的历程的最初三个世纪中必然是一个持续发展和成功的时期。据说穆圣曾经明确地暗示过这一事实, 他说, “最好的一个世纪是我活着的这个世纪, 而后是下一个世纪, 而后是再一个世纪” (تِرْمِذِی و بُخَارِی كِتابُ الشَّهَادَات, Tirmidhi & Bukhari, Kitabush Shahadat)。在最初三个世纪的连续胜利之后, 伊斯兰教开始衰落。这种衰退的过程在以后的千年中进行下去。“而后在一天之内上升回到他那里, 这一天的时间按照你们的计算是一千年。” 这句话所指的是这一千年的时期。据传, 他在另一次讲话中曾说过, 这一宗教将上升到昴 (宿) 星团 (Pleiades), 而一个波斯血统的人将把它带回地球 (بُخَارِی كِتابُ التَّفْسِيْر, Bukhari, Kitabut Tafsir)。伊历纪元第十四世纪主许迈喜合显现后, 这个衰退过程已经停止, 伊斯兰教复兴时期已经开始。
بہائی لوگ اس آیت کے غلط معنے کرکے مسلمانوں کو بہکاتے ہیں وہ کہتے ہیں کہ اسلام کی زندگی صرف ایک ہزار سال ہے پھر وہ منسوخ ہو جائے گا اور بہائی مذہب اس کی جگہ لے لے گا۔ حالانکہ آیت کے معنی صاف ہیں کہ اسلام ہزار سال میں آسمان پر چڑھے گا۔ اس کے معنے منسوخ ہونے کے نہیں ہو سکتے۔ کیونکہ منسوخ تو ایک آیت سے ایک منٹ میں ہو جاتا ہے۔ درحقیقت اس آیت میں بتایا گیا ہے کہ ایک ہزار سال تک مسلمان دنیا میں کمزور ہوتے جائیں گے۔ اس کے بعد محمد رسول اللہ صلی اللہ علیہ وسلم کی پیشگوئیوں کے مطابق اسلام کو قائم کرنے والا مامور آجائے گا۔ اور اسلام پھر مضبو طی سے قائم ہو جائے گا۔ چنانچہ اسی سور
The verse refers to a very serious crisis that was destined to come over Islam in its chequered career. Islam was to pass through a period of sustained progress and prosperity during the first three centuries of its life. The Holy Prophet is reported to have pointedly alluded to this fact in his saying: 'The best century is the one in which I live, then the next century, then the century after that '(Tirmidhi & Bukhari, Kitabush-Shahadat). Islam began to decline after the first three centuries of uninterrupted conquests. The process of decline and decay continued in the next thousand years. It is to this period of a thousand years that reference has been made in the words, then will it go up to Him in a day the duration of which is a thousand years. In another of his sayings the Holy Prophet is reported to have said that Faith will ascend to the Pleiades and a man of Persian descent will bring it back to the earth (Bukhari, Kitabut-Tafsir). With the appearance of the Promised Messi
Commentary:
As mentioned above the principal theme of the Surah under comment is the progressive expansion and eventual triumph of Islam. In the present verse, however, reference has been made to a very serious crisis that was destined to come over Islam in its chequered career. Islam was to pass through a period of sustained progress and prosperity during the first three centuries of its life. The Holy Prophet is reported to have pointedly alluded to this fact in a well-known saying, viz. خیر القرون قرنی ثم الذین یلونھم الخ i.e. the best century is the one in which I live, then the next century, then the century after that. Then there will spread falsehood at the hands of people who will take pride in their wealth and riches and will grow fat on the earnings of others (Tirmidhi & Bukhari, Kitabush-Shahadat). As foretold in this saying of the Prophet, Islam began to decline after the first three centuries of uninterrupted conquests and growing prosperity, till it suffered a very serious check in about 271 A.H. when its gradual decline set in. The process of decline and decay continued till it reached its nadir in the next one thousand years. It is to this period of a thousand years that reference has been made in the words, then shall it go up to Him in a day the duration of which is a thousand years. In another of his sayings the Holy Prophet is reported to have said that Faith will ascend to the Pleiades and a man of Persian descent, namely the Promised Messiah, will bring it back to the earth (Bukhari, Kitabut-Tafsir). With the appearance of the Promised Messiah in the 14th century A.H., the process of decay has been arrested and a renaissance of Islam has taken place. The indications are, and prophecies in Divine Scriptures and those in the Hadith lend support to the inference, that the present renaissance of Islam will extend over a much longer period and its spiritual conquests will not stop unless they have embraced in their orbit almost the entire globe.
1016
这节经文提及伊斯兰教在它兴衰交替的经历中命定要遇到的非常严重的危机。伊斯兰教在它的历程的最初三个世纪中必然是一个持续发展和成功的时期。据说穆圣曾经明确地暗示过这一事实, 他说, “最好的一个世纪是我活着的这个世纪, 而后是下一个世纪, 而后是再一个世纪” (تِرْمِذِی و بُخَارِی كِتابُ الشَّهَادَات, Tirmidhi & Bukhari, Kitabush Shahadat)。在最初三个世纪的连续胜利之后, 伊斯兰教开始衰落。这种衰退的过程在以后的千年中进行下去。“而后在一天之内上升回到他那里, 这一天的时间按照你们的计算是一千年。” 这句话所指的是这一千年的时期。据传, 他在另一次讲话中曾说过, 这一宗教将上升到昴 (宿) 星团 (Pleiades), 而一个波斯血统的人将把它带回地球 (بُخَارِی كِتابُ التَّفْسِيْر, Bukhari, Kitabut Tafsir)。伊历纪元第十四世纪主许迈喜合显现后, 这个衰退过程已经停止, 伊斯兰教复兴时期已经开始。
1
بہائی لوگ اس آیت کے غلط معنے کرکے مسلمانوں کو بہکاتے ہیں وہ کہتے ہیں کہ اسلام کی زندگی صرف ایک ہزار سال ہے پھر وہ منسوخ ہو جائے گا اور بہائی مذہب اس کی جگہ لے لے گا۔ حالانکہ آیت کے معنی صاف ہیں کہ اسلام ہزار سال میں آسمان پر چڑھے گا۔ اس کے معنے منسوخ ہونے کے نہیں ہو سکتے۔ کیونکہ منسوخ تو ایک آیت سے ایک منٹ میں ہو جاتا ہے۔ درحقیقت اس آیت میں بتایا گیا ہے کہ ایک ہزار سال تک مسلمان دنیا میں کمزور ہوتے جائیں گے۔ اس کے بعد محمد رسول اللہ صلی اللہ علیہ وسلم کی پیشگوئیوں کے مطابق اسلام کو قائم کرنے والا مامور آجائے گا۔ اور اسلام پھر مضبو طی سے قائم ہو جائے گا۔ چنانچہ اسی سور
3062
Commentary:
As mentioned above the principal theme of the Surah under comment is the progressive expansion and eventual triumph of Islam. In the present verse, however, reference has been made to a very serious crisis that was destined to come over Islam in its chequered career. Islam was to pass through a period of sustained progress and prosperity during the first three centuries of its life. The Holy Prophet is reported to have pointedly alluded to this fact in a well-known saying, viz. خیر القرون قرنی ثم الذین یلونھم الخ i.e. the best century is the one in which I live, then the next century, then the century after that. Then there will spread falsehood at the hands of people who will take pride in their wealth and riches and will grow fat on the earnings of others (Tirmidhi & Bukhari, Kitabush-Shahadat). As foretold in this saying of the Prophet, Islam began to decline after the first three centuries of uninterrupted conquests and growing prosperity, till it suffered a very serious check in about 271 A.H. when its gradual decline set in. The process of decline and decay continued till it reached its nadir in the next one thousand years. It is to this period of a thousand years that reference has been made in the words, then shall it go up to Him in a day the duration of which is a thousand years. In another of his sayings the Holy Prophet is reported to have said that Faith will ascend to the Pleiades and a man of Persian descent, namely the Promised Messiah, will bring it back to the earth (Bukhari, Kitabut-Tafsir). With the appearance of the Promised Messiah in the 14th century A.H., the process of decay has been arrested and a renaissance of Islam has taken place. The indications are, and prophecies in Divine Scriptures and those in the Hadith lend support to the inference, that the present renaissance of Islam will extend over a much longer period and its spiritual conquests will not stop unless they have embraced in their orbit almost the entire globe.
2323
The verse refers to a very serious crisis that was destined to come over Islam in its chequered career. Islam was to pass through a period of sustained progress and prosperity during the first three centuries of its life. The Holy Prophet is reported to have pointedly alluded to this fact in his saying: 'The best century is the one in which I live, then the next century, then the century after that '(Tirmidhi & Bukhari, Kitabush-Shahadat). Islam began to decline after the first three centuries of uninterrupted conquests. The process of decline and decay continued in the next thousand years. It is to this period of a thousand years that reference has been made in the words, then will it go up to Him in a day the duration of which is a thousand years. In another of his sayings the Holy Prophet is reported to have said that Faith will ascend to the Pleiades and a man of Persian descent will bring it back to the earth (Bukhari, Kitabut-Tafsir). With the appearance of the Promised Messi
إِنَّهُمْ أَلْفَوْا۟ ءَابَآءَهُمْ ضَآلِّينَ
7:174.
7:174.
7:174.
b
7:174.
b
7:174.
c
7:174.
وَأَرْسَلْنَٰهُ إِلَىٰ مِا۟ئَةِ أَلْفٍ أَوْ يَزِيدُونَ
تَعْرُجُ ٱلْمَلَٰٓئِكَةُ وَٱلرُّوحُ إِلَيْهِ فِى يَوْمٍ كَانَ مِقْدَارُهُۥ خَمْسِينَ أَلْفَ سَنَةٍ
即吉布利尔--------传达安拉言语的天使。
بعض حساب دان جنہوں نے حساب کے ذریعہ سے دنیا کی عمر کا اندازہ لگایا ہے۔ انہوں نے قریباً پچاس ہزار سال ہی دنیا کی ساری عمر قرار دی ہے پس اگر ان کا قیاس صحیح ہے تو اس کے معنے یہ ہیں کہ اس آیت میں دنیا کی ساری عمر کی طرف اشارہ ہے۔ صلحاء اور اولیاء نے حضرت آدمؑ سے لے کر رسول کریم صلی اللہ علیہ وسلم کے زمانہ تک پانچ ہزار سال کی عمر قرار دی ہے مگر اندازے الگ الگ حساب سے ہوتے ہیں۔ پس یہ اختلاف کوئی نہیں۔ آدم کی نسل سے سلسلہ انبیاء کی عمر ممکن ہے سات ہزار سال ہو اور طبقات الارض کے اندازے کے لحاظ سے دنیا کی عمر پچاس ہزار سال ہو پس یہ کوئی اختلاف نہیں۔
Ar-Ruh meaning human soul, the verse may signify that the development and progress of the human soul will know no end. Or, the verse may mean that Divine plans and programmes take thousands of years to mature. Or, the reference may be to a specific cycle of fifty thousand years in which some particular great change is decreed to take place, because Divine prophecies have their fixed periods, epochs and cycles in which they are fulfilled.
Important Words:
الروح (Spirit) means, the human soul; spirit; the vital principle; inspiration; revelation; Word of God; the Quran; angel Gabriel; joy; happiness; mercy of God, etc. (Lane & Aqrab).
Commentary:
الروح meaning human soul, the word may signify that development and progress of the human soul will know no end. Or the verse may mean that Divine plans and programmes take thousands of years to mature. Or, the words "fifty thousand years" may have reference to the age of the world as estimated by some geologists from a study of the layers of earth. Or the reference may be to a specific cycle of fifty thousand years in which a great change was decreed to take place, because Divine prophecies have their fixed periods, epochs and cycles in which they are fulfilled.
1483
即吉布利尔--------传达安拉言语的天使。
2
بعض حساب دان جنہوں نے حساب کے ذریعہ سے دنیا کی عمر کا اندازہ لگایا ہے۔ انہوں نے قریباً پچاس ہزار سال ہی دنیا کی ساری عمر قرار دی ہے پس اگر ان کا قیاس صحیح ہے تو اس کے معنے یہ ہیں کہ اس آیت میں دنیا کی ساری عمر کی طرف اشارہ ہے۔ صلحاء اور اولیاء نے حضرت آدمؑ سے لے کر رسول کریم صلی اللہ علیہ وسلم کے زمانہ تک پانچ ہزار سال کی عمر قرار دی ہے مگر اندازے الگ الگ حساب سے ہوتے ہیں۔ پس یہ اختلاف کوئی نہیں۔ آدم کی نسل سے سلسلہ انبیاء کی عمر ممکن ہے سات ہزار سال ہو اور طبقات الارض کے اندازے کے لحاظ سے دنیا کی عمر پچاس ہزار سال ہو پس یہ کوئی اختلاف نہیں۔
4369
Important Words:
الروح (Spirit) means, the human soul; spirit; the vital principle; inspiration; revelation; Word of God; the Quran; angel Gabriel; joy; happiness; mercy of God, etc. (Lane & Aqrab).
Commentary:
الروح meaning human soul, the word may signify that development and progress of the human soul will know no end. Or the verse may mean that Divine plans and programmes take thousands of years to mature. Or, the words "fifty thousand years" may have reference to the age of the world as estimated by some geologists from a study of the layers of earth. Or the reference may be to a specific cycle of fifty thousand years in which a great change was decreed to take place, because Divine prophecies have their fixed periods, epochs and cycles in which they are fulfilled.
3120
Ar-Ruh meaning human soul, the verse may signify that the development and progress of the human soul will know no end. Or, the verse may mean that Divine plans and programmes take thousands of years to mature. Or, the reference may be to a specific cycle of fifty thousand years in which some particular great change is decreed to take place, because Divine prophecies have their fixed periods, epochs and cycles in which they are fulfilled.
وَجَنَّٰتٍ أَلْفَافًا
80:31.
80:31.
In these verses (7-17) some of the basic Divine bounties on which man’s physical sustenance mainly depends have been mentioned, the implication being that God Who has made such adequate arrangement for the physical sustenance of man could not have neglected to make a similar provision for his spiritual sustenance.
80:30-31.
Commentary:
In these verses (7-17) some of the basic Divine bounties on which man’s physical sustenance mainly depends have been mentioned, the implication being that God Who has made such adequate arrangement for the physical sustenance of man could not have omitted to make a similar provision for his spiritual sustenance. The verses also point to a striking parallelism between the physical and the spiritual universes. Just as the sun is the centre of the whole solar system, similarly the Holy Prophet is the pivotal point of the spiritual universe. Like the physical universe the spiritual universe has its "earth", "mountains", "rivers", etc.
e
80:31.
a
80:30-31.
4534
Commentary:
In these verses (7-17) some of the basic Divine bounties on which man’s physical sustenance mainly depends have been mentioned, the implication being that God Who has made such adequate arrangement for the physical sustenance of man could not have omitted to make a similar provision for his spiritual sustenance. The verses also point to a striking parallelism between the physical and the spiritual universes. Just as the sun is the centre of the whole solar system, similarly the Holy Prophet is the pivotal point of the spiritual universe. Like the physical universe the spiritual universe has its "earth", "mountains", "rivers", etc.
c
80:31.
3226
In these verses (7-17) some of the basic Divine bounties on which man’s physical sustenance mainly depends have been mentioned, the implication being that God Who has made such adequate arrangement for the physical sustenance of man could not have neglected to make a similar provision for his spiritual sustenance.
لَيْلَةُ ٱلْقَدْرِ خَيْرٌ مِّنْ أَلْفِ شَهْرٍ
اَلْف (Alf, 一千) 是阿拉伯计算中的最高数, 意指一个无法计算的数字。这节经文的意思是: 天命之夜或命运之夜要比无数的月还美好, 即穆圣时期要比其他所有时期加在一起还要无限美好和优越。这节经文还含蓄地提到穆斯林中将出现宗教的复兴者, 这是他们所需要的。一千个月约略等于一世纪, 据记载穆圣曾说, 安拉在每世纪初将继续在他的信徒中提拔一位宗教复兴者, 使伊斯兰教复兴, 给其一种新的生命和新的活力 (مَاجَة, Majah)。
حدیثوں سے پتہ لگتا ہے کہ ہزار سال فَیْجِ اَعْوَج کے ہوں گے۔ چنانچہ رسول کریم صلی اللہ علیہ وسلم فرماتے ہیں۔ خَیْرُ الْقُرُوْنِ قَرْنِیْ ثُمَّ الَّذِیْنَ یَلُوْنَھُمْ ثُمَّ الَّذِیْنَ یَلُوْنَھُمْ (بخاری) یعنی سب سے بہتر صدی وہ ہے جس میں َمیں ہوں۔ اس کے بعد وہ صدی بہتر ہوگی جو اس کے بعد آئے گی اور پھر اس کے بعد آنے والی صدی اور پھر فَیْجِ اَعْوَج ہوگا (مشکوٰۃ) پس ہزار مہینہ سے ہزار سال مراد ہیں اور سال بھی وہ مراد ہیں جن میں رسول کریم صلی اللہ علیہ وسلم کا سایہ سکڑ گیا تھا اور بدی پھیل گئی تھی۔ اسی کی طرف اشارہ کرکے اس آیت میں کہا گیا ہے کہ یہ روحانی رات
Alf (a thousand), being the highest number of count in Arabic, signifies a number beyond count, and the verse means that the Night of Decree or Destiny is better than countless number of months, i.e. the period of the Holy Prophet is infinitely better than and superior to all other periods put together. The verse embodies an allusion to the appearance of Divine Reformers among the Muslims when the latter would stand in need of them. One thousand months roughly make one century and the Holy Prophet is reported to have said that God will continue to raise from among his followers, at the head of every century, a Divine Reformer who would regenerate Islam and give it a new life and new vigour (Majah).
Commentary:
ألف (a thousand) being the highest number of count in Arabic signifies a number beyond count, and the verse means, that the Night of Destiny is better than countless number of months, i.e. the period of the Holy Prophet is infinitely better and superior to all other periods put together. Or the verse may signify that the sacrifices which the Muslims were required to make at Mecca in the night of their distress and agony which had taken out of their lives all light and happiness, were infinitely greater than those sacrifices which they made afterwards.
The word شھر also means a learned man. The verse in this sense may signify that the mysteries of spiritual sciences and heavenly knowledge which will be revealed in the Book which is being revealed in the Night of Decree are greater in quantity and superior in quality than the knowledge produced by the concerted and combined efforts of all learned men.
The verse, however, embodies an allusion to the appearance of Divine Reformers among the Muslims when they would stand in need of them. One thousand months roughly make one century and the Holy Prophet is reported to have said that God would continue to raise from among his followers, at the head of every century, a Reformer who would regenerate Islam and give it new life and new vigour (Majah). Thus لیلة القدر (Night of Destiny) may signify the period of each one of these Divine Reformers.
1746
اَلْف (Alf, 一千) 是阿拉伯计算中的最高数, 意指一个无法计算的数字。这节经文的意思是: 天命之夜或命运之夜要比无数的月还美好, 即穆圣时期要比其他所有时期加在一起还要无限美好和优越。这节经文还含蓄地提到穆斯林中将出现宗教的复兴者, 这是他们所需要的。一千个月约略等于一世纪, 据记载穆圣曾说, 安拉在每世纪初将继续在他的信徒中提拔一位宗教复兴者, 使伊斯兰教复兴, 给其一种新的生命和新的活力 (مَاجَة, Majah)。
2
حدیثوں سے پتہ لگتا ہے کہ ہزار سال فَیْجِ اَعْوَج کے ہوں گے۔ چنانچہ رسول کریم صلی اللہ علیہ وسلم فرماتے ہیں۔ خَیْرُ الْقُرُوْنِ قَرْنِیْ ثُمَّ الَّذِیْنَ یَلُوْنَھُمْ ثُمَّ الَّذِیْنَ یَلُوْنَھُمْ (بخاری) یعنی سب سے بہتر صدی وہ ہے جس میں َمیں ہوں۔ اس کے بعد وہ صدی بہتر ہوگی جو اس کے بعد آئے گی اور پھر اس کے بعد آنے والی صدی اور پھر فَیْجِ اَعْوَج ہوگا (مشکوٰۃ) پس ہزار مہینہ سے ہزار سال مراد ہیں اور سال بھی وہ مراد ہیں جن میں رسول کریم صلی اللہ علیہ وسلم کا سایہ سکڑ گیا تھا اور بدی پھیل گئی تھی۔ اسی کی طرف اشارہ کرکے اس آیت میں کہا گیا ہے کہ یہ روحانی رات
4795
Commentary:
ألف (a thousand) being the highest number of count in Arabic signifies a number beyond count, and the verse means, that the Night of Destiny is better than countless number of months, i.e. the period of the Holy Prophet is infinitely better and superior to all other periods put together. Or the verse may signify that the sacrifices which the Muslims were required to make at Mecca in the night of their distress and agony which had taken out of their lives all light and happiness, were infinitely greater than those sacrifices which they made afterwards.
The word شھر also means a learned man. The verse in this sense may signify that the mysteries of spiritual sciences and heavenly knowledge which will be revealed in the Book which is being revealed in the Night of Decree are greater in quantity and superior in quality than the knowledge produced by the concerted and combined efforts of all learned men.
The verse, however, embodies an allusion to the appearance of Divine Reformers among the Muslims when they would stand in need of them. One thousand months roughly make one century and the Holy Prophet is reported to have said that God would continue to raise from among his followers, at the head of every century, a Reformer who would regenerate Islam and give it new life and new vigour (Majah). Thus لیلة القدر (Night of Destiny) may signify the period of each one of these Divine Reformers.
3396
Alf (a thousand), being the highest number of count in Arabic, signifies a number beyond count, and the verse means that the Night of Decree or Destiny is better than countless number of months, i.e. the period of the Holy Prophet is infinitely better than and superior to all other periods put together. The verse embodies an allusion to the appearance of Divine Reformers among the Muslims when the latter would stand in need of them. One thousand months roughly make one century and the Holy Prophet is reported to have said that God will continue to raise from among his followers, at the head of every century, a Divine Reformer who would regenerate Islam and give it a new life and new vigour (Majah).
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