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۞ وَٱتْلُ عَلَيْهِمْ نَبَأَ نُوحٍ إِذْ قَالَ لِقَوْمِهِۦ يَٰقَوْمِ إِن كَانَ كَبُرَ عَلَيْكُم مَّقَامِى وَتَذْكِيرِى بِـَٔايَٰتِ ٱللَّهِ فَعَلَى ٱللَّهِ تَوَكَّلْتُ فَأَجْمِعُوٓا۟ أَمْرَكُمْ وَشُرَكَآءَكُمْ ثُمَّ لَا يَكُنْ أَمْرُكُمْ عَلَيْكُمْ غُمَّةً ثُمَّ ٱقْضُوٓا۟ إِلَىَّ وَلَا تُنظِرُونِ
71:8.
细读在以下几节经文中谈及的关于三位先知--------努哈、穆撒和尤努司的叙述, 表明他们的生平事迹集中体现在穆圣的生活中。他在麦加的情况像努哈, 在麦地那时像穆撒, 而在他再度进入麦加后又像尤努司。这就足够表明, «古兰经» 中叙述的不仅是许多先知的史实, 而且是关于将要发生在穆圣一生中的许多重大事件的预言。
قرآن مجید میں ضمیر متکلم بھی ہے۔ مگر اردو میں اس کے ترجمہ کے بغیر ترجمہ صحیح رہتا ہے اس لئے اسے چھوڑ دیا گیا ہے۔
71:8.
A careful perusal of the accounts of the three Prophets—Noah, Moses and Jonah, mentioned in the following verses shows that their life story is epitomized in the life of the Holy Prophet. He played the part of Noah at Mecca, that of Moses at Medina and that of Jonah on his re-entry into Mecca. This is enough to show that the accounts of the Prophets given in the Qur’an are not mere stories but constitute great prophecies about important events that were to occur in the life of the Holy Prophet.
71:8.
Important Words:
غمة (obscure) is the noun-infinitive from غم. They say غمه i.e. he covered it or concealed it; he or it grieved him or caused him to mourn. غم الھلال عن الناس means, the new moon was veiled or concealed from the people by clouds, or otherwise, so that it was not seen. غم علیه الامر means, the affair was or became obscure, confused, dubious, or vague to him such as it could not be understood. غمة means, perplexity, obscurity, dubiousness or confusedness. They say ھو فی غمة من امره i.e. he is in a state of perplexity or darkness in respect of his affair. امر غمة means, a dubious, obscure, confused or vague case (Lane & Aqrab).
Commentary:
As already pointed out, the Surahs which open with the abbreviated letters الر (I am Allah Who is All-Seeing) deal chiefly with historical events in the lives of various Prophets and draw inferences therefrom (see note on v. 2). This Surah also begins with الر and we find that the Quran here follows a rational discussion with particular reference to the case of Noah in order to remind people that, although Noah’s opponents did all sorts of mischief and left no stone unturned to bring him to naught, yet God did not destroy them at once but granted them respite for a long time, and it was only when their wickedness exceeded all limits and when those who were destined to believe in him had believed, that God sent down His punishment on them and brought about their destruction.
The case of three Prophets—Noah, Moses and Jonah—has been mentioned in this Surah by way of illustration. Noah’s history constitutes an illustration of the total destruction of the enemies of truth; that of Moses illustrates the destruction of one people and the salvation of another; while that of Jonah forms an example of the complete deliverance of an iniquitous people from God’s punishment when they repented and prayed for His forgiveness. By citing these three distinct examples with reference to the Holy Prophet, the Quran intends to point out that there are three ways of God’s dealings with the enemies of His Prophets: (1) that sometimes He brings about their total destruction, as was the case with the people of Noah when all his enemies were destroyed with the exception of only a few; (2) that sometimes He destroys some and saves others who believe in His Prophet, as was the case in the time of Moses when Pharaoh and his army were drowned and the Israelites were saved; (3) that sometimes He saves all when they repent and beg for His mercy, as happened with the people of the Prophet Jonah. By citing these examples the Quran means to exhort the people of the Holy Prophet to follow the example of the people of Jonah and be saved and not to court destruction like the opponents of Noah and Moses.
From the above it will also be seen that the accounts of the lives of the various Prophets as given in the Quran are not simply interesting stories. A careful perusal of the accounts of the three Prophets mentioned above, in the order in which they are given in this Surah, clearly shows that their life story is epitomized in the life of the Holy Prophet. Many of the incidents in his life bear a striking resemblance to those in the lives of these Prophets. He played the part of Noah at Mecca, that of Moses at Medina and that of Jonah on his re-entry into Mecca. This is enough to show that the accounts of the Prophets as given in the Quran are not mere stories but constitute great prophecies about important events in the life of the Holy Prophet.
Incidentally, the verse lays down five rules which lead to the completion and consummation of a plan and which if carefully observed must lead to success: (1) to "muster one’s designs" i.e. to decide upon a course of action after mutual consultation and full deliberation; (2) to organize in a well-knit and disciplined body all "partners" or confederates, i.e. those who hold analogous views and have faith in the success of the programme decided upon; (3) to chalk out a detailed and clear programme leaving no "obscurity" or dubiousness, about it; (4) to carry out the agreed design collectively by collating all available resources so that the full strength of the community may be brought to bear upon the enemy at the same time; and (5) to "give no respite" to the enemy to recuperate and recover after the attack is launched. These are the means of success to which Noah has drawn the attention of his enemies in this verse. But at the same time he warns them that even if they employed all these methods against him, they would not succeed, for they did not possess the sixth and the most important ingredient of success, which was certainty of faith in God and trust in Him, without which all these methods were of no avail against a Divine Messenger.
Marvellous indeed is the faith which Prophets of God have in the truth of their mission and in the unfailing character of the promises and assurances which they receive from God! Not only do they not mind the hostility of their enemies but they even challenge the latter to use all their power and employ all their resources to destroy them, because they are perfectly convinced that success will come to them in the end, and such invariably happens to be the case. This fact alone should establish their truth; but the blind will not see nor will the deaf hear.
c
71:8.
598
细读在以下几节经文中谈及的关于三位先知--------努哈、穆撒和尤努司的叙述, 表明他们的生平事迹集中体现在穆圣的生活中。他在麦加的情况像努哈, 在麦地那时像穆撒, 而在他再度进入麦加后又像尤努司。这就足够表明, «古兰经» 中叙述的不仅是许多先知的史实, 而且是关于将要发生在穆圣一生中的许多重大事件的预言。
2
قرآن مجید میں ضمیر متکلم بھی ہے۔ مگر اردو میں اس کے ترجمہ کے بغیر ترجمہ صحیح رہتا ہے اس لئے اسے چھوڑ دیا گیا ہے۔
a
71:8.
1345
Important Words:
غمة (obscure) is the noun-infinitive from غم. They say غمه i.e. he covered it or concealed it; he or it grieved him or caused him to mourn. غم الھلال عن الناس means, the new moon was veiled or concealed from the people by clouds, or otherwise, so that it was not seen. غم علیه الامر means, the affair was or became obscure, confused, dubious, or vague to him such as it could not be understood. غمة means, perplexity, obscurity, dubiousness or confusedness. They say ھو فی غمة من امره i.e. he is in a state of perplexity or darkness in respect of his affair. امر غمة means, a dubious, obscure, confused or vague case (Lane & Aqrab).
Commentary:
As already pointed out, the Surahs which open with the abbreviated letters الر (I am Allah Who is All-Seeing) deal chiefly with historical events in the lives of various Prophets and draw inferences therefrom (see note on v. 2). This Surah also begins with الر and we find that the Quran here follows a rational discussion with particular reference to the case of Noah in order to remind people that, although Noah’s opponents did all sorts of mischief and left no stone unturned to bring him to naught, yet God did not destroy them at once but granted them respite for a long time, and it was only when their wickedness exceeded all limits and when those who were destined to believe in him had believed, that God sent down His punishment on them and brought about their destruction.
The case of three Prophets—Noah, Moses and Jonah—has been mentioned in this Surah by way of illustration. Noah’s history constitutes an illustration of the total destruction of the enemies of truth; that of Moses illustrates the destruction of one people and the salvation of another; while that of Jonah forms an example of the complete deliverance of an iniquitous people from God’s punishment when they repented and prayed for His forgiveness. By citing these three distinct examples with reference to the Holy Prophet, the Quran intends to point out that there are three ways of God’s dealings with the enemies of His Prophets: (1) that sometimes He brings about their total destruction, as was the case with the people of Noah when all his enemies were destroyed with the exception of only a few; (2) that sometimes He destroys some and saves others who believe in His Prophet, as was the case in the time of Moses when Pharaoh and his army were drowned and the Israelites were saved; (3) that sometimes He saves all when they repent and beg for His mercy, as happened with the people of the Prophet Jonah. By citing these examples the Quran means to exhort the people of the Holy Prophet to follow the example of the people of Jonah and be saved and not to court destruction like the opponents of Noah and Moses.
From the above it will also be seen that the accounts of the lives of the various Prophets as given in the Quran are not simply interesting stories. A careful perusal of the accounts of the three Prophets mentioned above, in the order in which they are given in this Surah, clearly shows that their life story is epitomized in the life of the Holy Prophet. Many of the incidents in his life bear a striking resemblance to those in the lives of these Prophets. He played the part of Noah at Mecca, that of Moses at Medina and that of Jonah on his re-entry into Mecca. This is enough to show that the accounts of the Prophets as given in the Quran are not mere stories but constitute great prophecies about important events in the life of the Holy Prophet.
Incidentally, the verse lays down five rules which lead to the completion and consummation of a plan and which if carefully observed must lead to success: (1) to "muster one’s designs" i.e. to decide upon a course of action after mutual consultation and full deliberation; (2) to organize in a well-knit and disciplined body all "partners" or confederates, i.e. those who hold analogous views and have faith in the success of the programme decided upon; (3) to chalk out a detailed and clear programme leaving no "obscurity" or dubiousness, about it; (4) to carry out the agreed design collectively by collating all available resources so that the full strength of the community may be brought to bear upon the enemy at the same time; and (5) to "give no respite" to the enemy to recuperate and recover after the attack is launched. These are the means of success to which Noah has drawn the attention of his enemies in this verse. But at the same time he warns them that even if they employed all these methods against him, they would not succeed, for they did not possess the sixth and the most important ingredient of success, which was certainty of faith in God and trust in Him, without which all these methods were of no avail against a Divine Messenger.
Marvellous indeed is the faith which Prophets of God have in the truth of their mission and in the unfailing character of the promises and assurances which they receive from God! Not only do they not mind the hostility of their enemies but they even challenge the latter to use all their power and employ all their resources to destroy them, because they are perfectly convinced that success will come to them in the end, and such invariably happens to be the case. This fact alone should establish their truth; but the blind will not see nor will the deaf hear.
a
71:8.
1278
A careful perusal of the accounts of the three Prophets—Noah, Moses and Jonah, mentioned in the following verses shows that their life story is epitomized in the life of the Holy Prophet. He played the part of Noah at Mecca, that of Moses at Medina and that of Jonah on his re-entry into Mecca. This is enough to show that the accounts of the Prophets given in the Qur’an are not mere stories but constitute great prophecies about important events that were to occur in the life of the Holy Prophet.
أَمْ يَقُولُونَ ٱفْتَرَىٰهُ ۖ قُلْ إِنِ ٱفْتَرَيْتُهُۥ فَعَلَىَّ إِجْرَامِى وَأَنَا۠ بَرِىٓءٌ مِّمَّا تُجْرِمُونَ
46:9.
46:9.
46:9.
Commentary:
The words, Say, If I have forged it, on me be my sin, refer to Noah and not to the Holy Prophet, and mean that God commanded Noah to tell his people that if in what he had said to them he had forged a lie against God, he would certainly be punished for it, so they need not worry about it. But if he was speaking the truth and was a true Messenger of God, then they had committed a great sin by rejecting him and would surely be called to account.
By saying, I am clear of the sins you commit, Noah clears himself of the charge of imposture in another way also. He points to his previous spotless life as proof of his truthfulness, for if he was free from the various sins in which his people were involved, he could not be expected to be so depraved as to forge lies against God, which was the most heinous of all sins.
b
46:9.
a
46:9.
1417
Commentary:
The words, Say, If I have forged it, on me be my sin, refer to Noah and not to the Holy Prophet, and mean that God commanded Noah to tell his people that if in what he had said to them he had forged a lie against God, he would certainly be punished for it, so they need not worry about it. But if he was speaking the truth and was a true Messenger of God, then they had committed a great sin by rejecting him and would surely be called to account.
By saying, I am clear of the sins you commit, Noah clears himself of the charge of imposture in another way also. He points to his previous spotless life as proof of his truthfulness, for if he was free from the various sins in which his people were involved, he could not be expected to be so depraved as to forge lies against God, which was the most heinous of all sins.
a
46:9.