Topic: Destruction Of
View Aspects
فَسِيحُوا۟ فِى ٱلْأَرْضِ أَرْبَعَةَ أَشْهُرٍ وَٱعْلَمُوٓا۟ أَنَّكُمْ غَيْرُ مُعْجِزِى ٱللَّهِ ۙ وَأَنَّ ٱللَّهَ مُخْزِى ٱلْكَٰفِرِينَ
6:135; 11:21.
اس آیت میں جن لوگوں کو چار ماہ کی مہلت دی گئی ہے اس سے مراد وہ مشرکین ہیں جنہوں نے مسلمانوں سے کوئی معاہدہ نہیں کیا تھا۔ اور انہوں نے مسلمانوں کے خلاف عملاً جنگ جاری رکھی تھی اور جو لوگ ایسے ہوں ان کا کوئی حق نہیں تھا کہ وہ عرب میں رہتے کیونکہ وہ لڑائی کرنے والے تھے اور لڑائی کرنے والوں کو دنیا کی کوئی حکومت اپنے ملک میں نہیں رہنے دیتی۔ یہاں کسی شخص کو شبہ ہو سکتا ہے کہ مکہ والوں کو چار مہینے کے بعدنکلنے کا حکم کیوں دیا گیا؟ اس کا جواب یہ ہے کہ ایسا حکم قرآن میں کہیں نہیں‘ بلکہ چار مہینے کی اجازت کا ذکر ہے کہ چار مہینے تک پھر کر دیکھ لو کہ عرب پر اسلامی حکومت قائم ہو چ
6:135; 11:21.
With the Fall of Mecca and the defeat of Hawazin in the Battle of Hunain, the rule and authority of Islam had been established throughout the Hijaz. Certain tribes had made treaties with the Muslims and had laid down arms. These treaties were to be fully observed. But there were other tribes who had not made formal submission, had not laid down their arms and also had not made any treaty with the Muslims, ensuring the maintenance of peace and the observance of law and order. They had commenced hostilities against the Muslims, and though they had in effect been vanquished, they had not yet acknowledged defeat nor had agreed to live in peace with the Muslims. These tribes were given a four-month period of respite during which operations against them would remain suspended. They could go about freely in the land and satisfy themselves that further resistance was useless. They could then make their submission and make treaties. It is to these tribes that this verse refers.
6:135; 11:21.
Commentary:
This verse particularly refers to the fulfilment of the prophecy contained in 54:2. Disbelievers are told to travel throughout the length and breadth of Arabia for four months, (the period ordinarily required in the Prophet’s time for such travel), and see whether there has remained any vestige of infidel rule and dominion in any part of the country. The infidels of Arabia opposed and persecuted the Prophet and his followers and spared no pains to crush and extirpate Islam. But Almighty God promised help to His Messenger with the result that the cause of Islam triumphed and all opposition was swept away.
a
6:135; 11:21.
2
اس آیت میں جن لوگوں کو چار ماہ کی مہلت دی گئی ہے اس سے مراد وہ مشرکین ہیں جنہوں نے مسلمانوں سے کوئی معاہدہ نہیں کیا تھا۔ اور انہوں نے مسلمانوں کے خلاف عملاً جنگ جاری رکھی تھی اور جو لوگ ایسے ہوں ان کا کوئی حق نہیں تھا کہ وہ عرب میں رہتے کیونکہ وہ لڑائی کرنے والے تھے اور لڑائی کرنے والوں کو دنیا کی کوئی حکومت اپنے ملک میں نہیں رہنے دیتی۔ یہاں کسی شخص کو شبہ ہو سکتا ہے کہ مکہ والوں کو چار مہینے کے بعدنکلنے کا حکم کیوں دیا گیا؟ اس کا جواب یہ ہے کہ ایسا حکم قرآن میں کہیں نہیں‘ بلکہ چار مہینے کی اجازت کا ذکر ہے کہ چار مہینے تک پھر کر دیکھ لو کہ عرب پر اسلامی حکومت قائم ہو چ
a
6:135; 11:21.
1165
Commentary:
This verse particularly refers to the fulfilment of the prophecy contained in 54:2. Disbelievers are told to travel throughout the length and breadth of Arabia for four months, (the period ordinarily required in the Prophet’s time for such travel), and see whether there has remained any vestige of infidel rule and dominion in any part of the country. The infidels of Arabia opposed and persecuted the Prophet and his followers and spared no pains to crush and extirpate Islam. But Almighty God promised help to His Messenger with the result that the cause of Islam triumphed and all opposition was swept away.
a
6:135; 11:21.
1152
With the Fall of Mecca and the defeat of Hawazin in the Battle of Hunain, the rule and authority of Islam had been established throughout the Hijaz. Certain tribes had made treaties with the Muslims and had laid down arms. These treaties were to be fully observed. But there were other tribes who had not made formal submission, had not laid down their arms and also had not made any treaty with the Muslims, ensuring the maintenance of peace and the observance of law and order. They had commenced hostilities against the Muslims, and though they had in effect been vanquished, they had not yet acknowledged defeat nor had agreed to live in peace with the Muslims. These tribes were given a four-month period of respite during which operations against them would remain suspended. They could go about freely in the land and satisfy themselves that further resistance was useless. They could then make their submission and make treaties. It is to these tribes that this verse refers.
وَأَذَٰنٌ مِّنَ ٱللَّهِ وَرَسُولِهِۦٓ إِلَى ٱلنَّاسِ يَوْمَ ٱلْحَجِّ ٱلْأَكْبَرِ أَنَّ ٱللَّهَ بَرِىٓءٌ مِّنَ ٱلْمُشْرِكِينَ ۙ وَرَسُولُهُۥ ۚ فَإِن تُبْتُمْ فَهُوَ خَيْرٌ لَّكُمْ ۖ وَإِن تَوَلَّيْتُمْ فَٱعْلَمُوٓا۟ أَنَّكُمْ غَيْرُ مُعْجِزِى ٱللَّهِ ۗ وَبَشِّرِ ٱلَّذِينَ كَفَرُوا۟ بِعَذَابٍ أَلِيمٍ
حَجِّ اَکبر عام طور پر اُس حج کو کہتے ہیں جو جمعہ کو ہو۔ مگر اس جگہ مراد اُس حج سے ہے جو فتح مکہ کے دوسرے سال ہوا اور اسے حَجِّ اَکبرِ اس لئے کہا گیا ہے کہ پہلے سالوں میں حج کفار کی حکومت میں ہوتے تھے‘ مگر یہ پہلا حج تھا جو اسلامی حکومت میں ہوا۔
See 9:2.
4:139.
Adhan means, notification, proclamation or call (Lane).
Greater Pilgrimage was so called because it was the first pilgrimage performed under the control of the Muslims.
Whereas in the preceding verse Bara’ah signifies a declaration of vindication that the promises about the complete triumph of Islam had been fulfilled, in the present verse the word signifies "being clear of a person or a thing," i.e. having nothing to do with him or it (Lane). The declaration, contained in this verse and the one that follows is different from that embodied in vv. 9:1, 2; for whereas vv. 9:1, 2 relate to vindication that the promises made to the idolaters by the Holy Prophet had been fulfilled, the present verse pertains to the severance of all connections with them. This severance of relations should not be taken to mean that the verse declares that Muslims were free from all treaty obligations; for, as the following verse makes it quite clear, treaties are to be respected in all cases and must not be violated.
On his return from Tabuk in the ninth year of the Hijrah, the Holy Prophet sent ‘Ali to Mecca, who, on the occasion of the Greater Pilgrimage, made, as his represe
9:2.
4:139.
Important Words:
اذان (proclamation) is derived from اذن which means, he gave ear or listened; he permitted or allowed; he knew or he became informed, etc. آذن means, he informed, or notified or announced. اذان means, notification, announcement or call.
بری (clear) see 9:1 above. But whereas in that verse the word signifies absolution from obligations and from fulfilment of promises made by Islam, in the present verse it simply signifies being clear of a person or a thing, i.e. having nothing to do with him or it (Lane).
Commentary:
The declaration, contained in this verse and the one that follows, is different from that embodied in 9:1 & 2 above, for whereas vv. 9:1 & 2 relate to absolution from the fulfilment of promises made to idolaters, the present verse pertains to the severance of connections with them. This severance, however, should not be taken to mean that the verse declares Islam to be free from all treaty obligations; for, as the following verse makes it clear, treaties are to be respected in all cases and must not be violated.
It is related that on his return from Tabuk in the ninth year of the Hijrah, the Holy Prophet sent Abu Bakr to Mecca to announce, on the occasion of the Greater Pilgrimage, that henceforward no one would be allowed to perform the circuit of the Ka‘bah naked or unclothed. Immediately afterwards the first portion of this Surah was revealed. Upon this the Holy Prophet sent ‘Ali to Mecca, and he, as his cousin and representative, after reciting the opening verses of this Surah, made a proclamation containing the following two announcements before the pilgrims who had gathered at Mecca from all parts of Arabia:
1. No idolater shall approach the House of God after this year.
2. Treaties and engagements, made by the Holy Prophet with idolatrous tribes, shall stand and be faithfully respected till the end of their term. The idolaters of Arabia and the hypocrites of Medina had, by their plots and conspiracies against Muslims and by their persistent treacherous conduct, lost all claim to the clemency of the Holy Prophet. When he was absent on the expedition to Tabuk, they spread the false rumour that the whole Muslim army had been captured and the Prophet was dead. Moreover, Abu ‘Amir, a mischievous Arab leader, had gone to Syria to bring a Christian army to attack Muslims and in Arabia itself secret preparations had begun for a general rising. But for the timely return of the Holy Prophet, these plots would have resulted in great disturbance and heavy loss of life. When, on his return, the Holy Prophet learnt of the great mischief, set on foot in his absence and the plots hatched to deal a death-blow to Islam, he, with a view to preventing a recrudescence of such mischief ordered that henceforth no idolater could stay in the Hijaz with the exception of those with whom he had entered into a treaty, and these, too, were allowed to stay only till the expiry of the term of their treaty. The order was justified not only by the persistently treacherous conduct of the idolaters, but also by other political and cultural considerations which demanded its promulgation. The Hijaz had now become the religious as well as the political centre of Islam, and its interests demanded that it should be purged of all foreign and harmful elements likely to endanger its integrity and prove dangerous to the nascent Muslim community which had been brought into being to carry the message of the new Faith to the four corners of the earth.
b
9:2.
c
4:139.
554A
这是在穆斯林管理下第一次朝觐。
1
حَجِّ اَکبر عام طور پر اُس حج کو کہتے ہیں جو جمعہ کو ہو۔ مگر اس جگہ مراد اُس حج سے ہے جو فتح مکہ کے دوسرے سال ہوا اور اسے حَجِّ اَکبرِ اس لئے کہا گیا ہے کہ پہلے سالوں میں حج کفار کی حکومت میں ہوتے تھے‘ مگر یہ پہلا حج تھا جو اسلامی حکومت میں ہوا۔
b
9:2.
c
4:139.
1166
Important Words:
اذان (proclamation) is derived from اذن which means, he gave ear or listened; he permitted or allowed; he knew or he became informed, etc. آذن means, he informed, or notified or announced. اذان means, notification, announcement or call.
بری (clear) see 9:1 above. But whereas in that verse the word signifies absolution from obligations and from fulfilment of promises made by Islam, in the present verse it simply signifies being clear of a person or a thing, i.e. having nothing to do with him or it (Lane).
Commentary:
The declaration, contained in this verse and the one that follows, is different from that embodied in 9:1 & 2 above, for whereas vv. 9:1 & 2 relate to absolution from the fulfilment of promises made to idolaters, the present verse pertains to the severance of connections with them. This severance, however, should not be taken to mean that the verse declares Islam to be free from all treaty obligations; for, as the following verse makes it clear, treaties are to be respected in all cases and must not be violated.
It is related that on his return from Tabuk in the ninth year of the Hijrah, the Holy Prophet sent Abu Bakr to Mecca to announce, on the occasion of the Greater Pilgrimage, that henceforward no one would be allowed to perform the circuit of the Ka‘bah naked or unclothed. Immediately afterwards the first portion of this Surah was revealed. Upon this the Holy Prophet sent ‘Ali to Mecca, and he, as his cousin and representative, after reciting the opening verses of this Surah, made a proclamation containing the following two announcements before the pilgrims who had gathered at Mecca from all parts of Arabia:
1. No idolater shall approach the House of God after this year.
2. Treaties and engagements, made by the Holy Prophet with idolatrous tribes, shall stand and be faithfully respected till the end of their term. The idolaters of Arabia and the hypocrites of Medina had, by their plots and conspiracies against Muslims and by their persistent treacherous conduct, lost all claim to the clemency of the Holy Prophet. When he was absent on the expedition to Tabuk, they spread the false rumour that the whole Muslim army had been captured and the Prophet was dead. Moreover, Abu ‘Amir, a mischievous Arab leader, had gone to Syria to bring a Christian army to attack Muslims and in Arabia itself secret preparations had begun for a general rising. But for the timely return of the Holy Prophet, these plots would have resulted in great disturbance and heavy loss of life. When, on his return, the Holy Prophet learnt of the great mischief, set on foot in his absence and the plots hatched to deal a death-blow to Islam, he, with a view to preventing a recrudescence of such mischief ordered that henceforth no idolater could stay in the Hijaz with the exception of those with whom he had entered into a treaty, and these, too, were allowed to stay only till the expiry of the term of their treaty. The order was justified not only by the persistently treacherous conduct of the idolaters, but also by other political and cultural considerations which demanded its promulgation. The Hijaz had now become the religious as well as the political centre of Islam, and its interests demanded that it should be purged of all foreign and harmful elements likely to endanger its integrity and prove dangerous to the nascent Muslim community which had been brought into being to carry the message of the new Faith to the four corners of the earth.
a
See 9:2.
b
4:139.
1153
Adhan means, notification, proclamation or call (Lane).
1153A
Greater Pilgrimage was so called because it was the first pilgrimage performed under the control of the Muslims.
1154
Whereas in the preceding verse Bara’ah signifies a declaration of vindication that the promises about the complete triumph of Islam had been fulfilled, in the present verse the word signifies "being clear of a person or a thing," i.e. having nothing to do with him or it (Lane). The declaration, contained in this verse and the one that follows is different from that embodied in vv. 9:1, 2; for whereas vv. 9:1, 2 relate to vindication that the promises made to the idolaters by the Holy Prophet had been fulfilled, the present verse pertains to the severance of all connections with them. This severance of relations should not be taken to mean that the verse declares that Muslims were free from all treaty obligations; for, as the following verse makes it quite clear, treaties are to be respected in all cases and must not be violated.
On his return from Tabuk in the ninth year of the Hijrah, the Holy Prophet sent ‘Ali to Mecca, who, on the occasion of the Greater Pilgrimage, made, as his represe
إِلَّا ٱلَّذِينَ عَٰهَدتُّم مِّنَ ٱلْمُشْرِكِينَ ثُمَّ لَمْ يَنقُصُوكُمْ شَيْـًٔا وَلَمْ يُظَٰهِرُوا۟ عَلَيْكُمْ أَحَدًا فَأَتِمُّوٓا۟ إِلَيْهِمْ عَهْدَهُمْ إِلَىٰ مُدَّتِهِمْ ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُتَّقِينَ
9:7.
9:7.
These tribes were Banu Khuza‘ah, Banu Mudlij, Banu Bakr, Banu Damrah and some of the Banu Sulaim tribes. The verse incidentally throws interesting light on the sanctity that Islam attaches to treaties and agreements.
9:7.
Commentary:
The verse makes an exception of such idolatrous tribes as had entered into a treaty with Muslims. These tribes were Banu Khuza‘ah, BanuMudlij, Banu Bakr, Banu Dumra and some of the Banu Sulaim tribes. The verse incidentally throws interesting light on the sanctity that Islam attaches to treaties and agreements. It requires its followers to respect their inviolability at all costs, and declares that faithfulness to the plighted word is an act of piety which earns the love of God.
d
9:7.
a
9:7.
1167
Commentary:
The verse makes an exception of such idolatrous tribes as had entered into a treaty with Muslims. These tribes were Banu Khuza‘ah, BanuMudlij, Banu Bakr, Banu Dumra and some of the Banu Sulaim tribes. The verse incidentally throws interesting light on the sanctity that Islam attaches to treaties and agreements. It requires its followers to respect their inviolability at all costs, and declares that faithfulness to the plighted word is an act of piety which earns the love of God.
c
9:7.
1155
These tribes were Banu Khuza‘ah, Banu Mudlij, Banu Bakr, Banu Damrah and some of the Banu Sulaim tribes. The verse incidentally throws interesting light on the sanctity that Islam attaches to treaties and agreements.
يَوْمَ تُبَدَّلُ ٱلْأَرْضُ غَيْرَ ٱلْأَرْضِ وَٱلسَّمَٰوَٰتُ ۖ وَبَرَزُوا۟ لِلَّهِ ٱلْوَٰحِدِ ٱلْقَهَّارِ
随着麦加的主权的转移以及伊斯兰教作为一种强大力量确立在阿拉伯, 一个新的宇宙, 可以说是, 连同一种新的天地形成了。旧秩序彻底被打垮, 而一种与旧秩序完全不同的新秩序取而代之。
With the Fall of Mecca and the establishment of Islam in Arabia as a mighty force, a new universe, as it were, came into being with a new heaven and a new earth. The old order was swept away, and a new one, completely different from the old one, took its place.
Commentary:
The verse speaks of the great Day of Judgement in the next world, when new heavens and a new earth will come into existence. The attributes of "One" and "Supreme" have been mentioned in this verse to point out that on that dreadful day all the false deities of the disbelievers will forsake them and disbelievers will realize that all government rests in God alone.
Incidentally, the verse also shows that the blessings of the next life will be quite different from those of the present life; for, as the verse says, the present earth and the present heavens will be changed into a new earth and new heavens in the next world. If the same or similar earth and heavens were to be created again, in the next world, with the same fruits and the same material boons, where was the need to change the old ones?
653
随着麦加的主权的转移以及伊斯兰教作为一种强大力量确立在阿拉伯, 一个新的宇宙, 可以说是, 连同一种新的天地形成了。旧秩序彻底被打垮, 而一种与旧秩序完全不同的新秩序取而代之。
1703
Commentary:
The verse speaks of the great Day of Judgement in the next world, when new heavens and a new earth will come into existence. The attributes of "One" and "Supreme" have been mentioned in this verse to point out that on that dreadful day all the false deities of the disbelievers will forsake them and disbelievers will realize that all government rests in God alone.
Incidentally, the verse also shows that the blessings of the next life will be quite different from those of the present life; for, as the verse says, the present earth and the present heavens will be changed into a new earth and new heavens in the next world. If the same or similar earth and heavens were to be created again, in the next world, with the same fruits and the same material boons, where was the need to change the old ones?
1475
With the Fall of Mecca and the establishment of Islam in Arabia as a mighty force, a new universe, as it were, came into being with a new heaven and a new earth. The old order was swept away, and a new one, completely different from the old one, took its place.
وَنُفِخَ فِى ٱلصُّورِ فَصَعِقَ مَن فِى ٱلسَّمَٰوَٰتِ وَمَن فِى ٱلْأَرْضِ إِلَّا مَن شَآءَ ٱللَّهُ ۖ ثُمَّ نُفِخَ فِيهِ أُخْرَىٰ فَإِذَا هُمْ قِيَامٌ يَنظُرُونَ
18:100; 23:102; 36:52; 50:21; 69:14.
The verse seems to apply to Resurrection in the next life. But it may also apply to the spiritual condition of people immediately before the appearance of a Divine Teacher in the world whose advent is here likened to the blowing of the trumpet. In view of this simile the words, 'will fall down into a swoon,' may signify spiritual torpor of the people immediately before the appearance of a Divine Reformer and the words, 'will be standing, awaiting,' may signify their having seen and followed the right path after he has made his appearance.
18:100; 23:102; 36:52; 50:21; 69:14.
Commentary:
The verse seems to apply to Resurrection in the next life. But it may also apply to the spiritual condition of people immediately before the appearance of a Divine teacher in the world whose advent is here likened to the blowing of the trumpet. In view of this simile "falling down into a swoon" may signify spiritual torpor of the people immediately before the appearance of a Divine Reformer and the words "will be standing, awaiting" may signify their having seen and followed the right path after he has made his appearance.
e
18:100; 23:102; 36:52; 50:21; 69:14.
1147
这节经文看来可用于后世的复生。可是这节经文也可用于安拉派遣的导师即将降临在这个世界上之前人们的精神状态。经文中把安拉派遣的导师的降临比作号角的吹响。按照这一比喻, “都将昏晕倒下” 这句话的意思可以是, 在安拉派遣的复兴者即降临之前人们的精神麻痹状态; 而 “他们将立刻站起来”, 这句话的意思可以是, 在复兴者出现后他们见到并走上了正道。
a
18:100; 23:102; 36:52; 50:21; 69:14.
3486
Commentary:
The verse seems to apply to Resurrection in the next life. But it may also apply to the spiritual condition of people immediately before the appearance of a Divine teacher in the world whose advent is here likened to the blowing of the trumpet. In view of this simile "falling down into a swoon" may signify spiritual torpor of the people immediately before the appearance of a Divine Reformer and the words "will be standing, awaiting" may signify their having seen and followed the right path after he has made his appearance.
a
18:100; 23:102; 36:52; 50:21; 69:14.
2588
The verse seems to apply to Resurrection in the next life. But it may also apply to the spiritual condition of people immediately before the appearance of a Divine Teacher in the world whose advent is here likened to the blowing of the trumpet. In view of this simile the words, 'will fall down into a swoon,' may signify spiritual torpor of the people immediately before the appearance of a Divine Reformer and the words, 'will be standing, awaiting,' may signify their having seen and followed the right path after he has made his appearance.
وَأَشْرَقَتِ ٱلْأَرْضُ بِنُورِ رَبِّهَا وَوُضِعَ ٱلْكِتَٰبُ وَجِا۟ىٓءَ بِٱلنَّبِيِّۦنَ وَٱلشُّهَدَآءِ وَقُضِىَ بَيْنَهُم بِٱلْحَقِّ وَهُمْ لَا يُظْلَمُونَ
18:50.
“大地将会照耀着养主的光辉,” 这句话, 如果用于后世, 意思是生命的奥秘将被揭露, 人们今生已做的善事和恶行在今世常是隐而不见的, 到后世将变得明显起来。然而, 这句话如果指的是安拉派遣的导师出现在这个世界上, 尤其是穆圣降临的话, 它的意思可以是, 既然穆圣已经降临, 整个世界会照耀着安拉的光辉, 精神黑暗就会全部消失。“先知和作证者将被召来” 这句话可以意指穆圣的降临, 因为穆圣本人可以代表一切先知以及安拉所派遣的导师; 而 “作证者” 指的是他的真正信奉者, 他们享有作为所有人的作证者的这种值得自豪的特殊荣幸。
18:50.
Applied to the next life, the words, 'And the earth will shine with the light of her Lord,' would mean that the veil will be lifted from the mysteries of life and the consequences of good and bad actions which man will have done in this life and which remain hidden here, will become manifest. With reference, however, to the appearance of a Divine Teacher in the world, particularly to that of the Holy Prophet, the words may signify that now that the Holy Prophet has appeared the whole earth will shine with Divine Light, and spiritual darkness will be completely dispelled. The words, ‘The Prophets and witnesses will be brought, may signify the advent of the Holy Prophet who represents in his person all the Prophets and Divine Teachers; and 'witnesses' refers to his true followers who enjoy the proud privilege of having been appointed witnesses over all men (2:144).
18:50.
Commentary:
Applied to the next life, the words, "and the earth will shine with the light of her Lord," would mean that the veil will be lifted from the mysteries of life and the consequences of good or bad actions which man will have done in this life and which remain hidden here, will become manifest. With reference, however, to the appearance of a Divine teacher in the world, particularly to that of the Holy Prophet, they may signify that now that the Holy Prophet has appeared the whole earth will shine with divine light, and spiritual darkness will be completely dispelled. "The bringing of the Prophets" may signify the advent of the Holy Prophet who represents all the Prophets and Divine teachers; and the word "witnesses" refers to his followers who enjoy the proud privilege of having been appointed witnesses over all men (2:144).
a
18:50.
1148
“大地将会照耀着养主的光辉,” 这句话, 如果用于后世, 意思是生命的奥秘将被揭露, 人们今生已做的善事和恶行在今世常是隐而不见的, 到后世将变得明显起来。然而, 这句话如果指的是安拉派遣的导师出现在这个世界上, 尤其是穆圣降临的话, 它的意思可以是, 既然穆圣已经降临, 整个世界会照耀着安拉的光辉, 精神黑暗就会全部消失。“先知和作证者将被召来” 这句话可以意指穆圣的降临, 因为穆圣本人可以代表一切先知以及安拉所派遣的导师; 而 “作证者” 指的是他的真正信奉者, 他们享有作为所有人的作证者的这种值得自豪的特殊荣幸。
b
18:50.
3487
Commentary:
Applied to the next life, the words, "and the earth will shine with the light of her Lord," would mean that the veil will be lifted from the mysteries of life and the consequences of good or bad actions which man will have done in this life and which remain hidden here, will become manifest. With reference, however, to the appearance of a Divine teacher in the world, particularly to that of the Holy Prophet, they may signify that now that the Holy Prophet has appeared the whole earth will shine with divine light, and spiritual darkness will be completely dispelled. "The bringing of the Prophets" may signify the advent of the Holy Prophet who represents all the Prophets and Divine teachers; and the word "witnesses" refers to his followers who enjoy the proud privilege of having been appointed witnesses over all men (2:144).
b
18:50.
2589
Applied to the next life, the words, 'And the earth will shine with the light of her Lord,' would mean that the veil will be lifted from the mysteries of life and the consequences of good and bad actions which man will have done in this life and which remain hidden here, will become manifest. With reference, however, to the appearance of a Divine Teacher in the world, particularly to that of the Holy Prophet, the words may signify that now that the Holy Prophet has appeared the whole earth will shine with Divine Light, and spiritual darkness will be completely dispelled. The words, ‘The Prophets and witnesses will be brought, may signify the advent of the Holy Prophet who represents in his person all the Prophets and Divine Teachers; and 'witnesses' refers to his true followers who enjoy the proud privilege of having been appointed witnesses over all men (2:144).
يَوْمَ تَشَقَّقُ ٱلْأَرْضُ عَنْهُمْ سِرَاعًا ۚ ذَٰلِكَ حَشْرٌ عَلَيْنَا يَسِيرٌ
یعنی عذاب آنے پر اپنا علاقہ چھوڑ کر اِدھر اُدھر بھاگیں گے‘ مگر راہِ نجات نہ ملے گی۔
84:4.
3
یعنی عذاب آنے پر اپنا علاقہ چھوڑ کر اِدھر اُدھر بھاگیں گے‘ مگر راہِ نجات نہ ملے گی۔
c
84:4.
إِذَا رُجَّتِ ٱلْأَرْضُ رَجًّا
50:45; 99:2.
The whole of Arabia will be shaken to its foundations. Old beliefs, ideas, moral values, customs, ways of life etc. will undergo a complete change. In fact, the old order will die, giving place to a completely new one. The verse along with the one preceding it and those that follow it may equally apply to the Resurrection after death.
50:45; 84:4.
Important Words:
رجت (shall be shaken). رجه means, he put it in motion or in a state of commotion or agitation; he put it in a state of violent motion; or convulsion or made it to shake, quake or quiver. رج الباب means, he shook the door violently (Lane & Aqrab).
Commentary:
The verse means that the whole land of Arabia will be shaken to its foundations. Old beliefs, ideas, moral values, customs, ways of living, etc., will undergo a complete change. In fact, the whole old order will die, giving place to a completely new one.
The verse along with its predecessor and successors is equally applicable to Resurrection after death, to the Last Judgement.
d
50:45; 99:2.
1378
整个阿拉伯都将彻底被动摇。旧的信仰、观念、道德价值、风俗习惯、生活方式等等都将经历一次全新的变化。事实上旧秩序将消亡而让位于新的。这节经文和上一节(1) 及 (2) 后的几节同样适用于死后复活。
a
50:45; 84:4.
4095
Important Words:
رجت (shall be shaken). رجه means, he put it in motion or in a state of commotion or agitation; he put it in a state of violent motion; or convulsion or made it to shake, quake or quiver. رج الباب means, he shook the door violently (Lane & Aqrab).
Commentary:
The verse means that the whole land of Arabia will be shaken to its foundations. Old beliefs, ideas, moral values, customs, ways of living, etc., will undergo a complete change. In fact, the whole old order will die, giving place to a completely new one.
The verse along with its predecessor and successors is equally applicable to Resurrection after death, to the Last Judgement.
d
50:45; 99:2.
2958
The whole of Arabia will be shaken to its foundations. Old beliefs, ideas, moral values, customs, ways of life etc. will undergo a complete change. In fact, the old order will die, giving place to a completely new one. The verse along with the one preceding it and those that follow it may equally apply to the Resurrection after death.
وَحُمِلَتِ ٱلْأَرْضُ وَٱلْجِبَالُ فَدُكَّتَا دَكَّةً وَٰحِدَةً
整个阿拉伯彻底震动了; 阿拉伯贵族领袖和普通老百姓都感觉到伊斯兰教战胜者的强大冲击, 以及其在他们生活中所产生的猛烈的大变化的冲击 اَلْجِبَال (al-Jibal) 的意思是宗族的领袖, اَلْاَرْض (al-Ard) 指普通老百姓。
The whole of Arabia was shaken from one end to the other; the leaders of Arab aristocracy and the common folk felt the strong impact of the conquests of Islam and of the great and violent change it brought about in their lives—al-Jibal signifying leaders of men, and al-Ard common folk.
Commentary:
The verse may also signify that the whole of Arabia will be shaken from one end to the other; leaders of Arab aristocracy and the common folk will feel the strong impact of the conquests of Islam and of the great and violent change it will bring about in their lives. الجبال may signify leaders of men and الارض common folk.
1474
整个阿拉伯彻底震动了; 阿拉伯贵族领袖和普通老百姓都感觉到伊斯兰教战胜者的强大冲击, 以及其在他们生活中所产生的猛烈的大变化的冲击 اَلْجِبَال (al-Jibal) 的意思是宗族的领袖, اَلْاَرْض (al-Ard) 指普通老百姓。
4349
Commentary:
The verse may also signify that the whole of Arabia will be shaken from one end to the other; leaders of Arab aristocracy and the common folk will feel the strong impact of the conquests of Islam and of the great and violent change it will bring about in their lives. الجبال may signify leaders of men and الارض common folk.
3110
The whole of Arabia was shaken from one end to the other; the leaders of Arab aristocracy and the common folk felt the strong impact of the conquests of Islam and of the great and violent change it brought about in their lives—al-Jibal signifying leaders of men, and al-Ard common folk.
يَوْمَ تَرْجُفُ ٱلْأَرْضُ وَٱلْجِبَالُ وَكَانَتِ ٱلْجِبَالُ كَثِيبًا مَّهِيلًا
56:5, 6; 79:7.
56:5, 6; 79:7.
56:5-6; 79:7.
Important Words:
کثیباً is derived from کثب. They say کثب التراب i.e. he scattered dust part over part. کثیب means, a sandhill heaped up by the wind (Lane).
مھیلا (crumbling) is derived from ھال. They say ھال علیه التراب i.e. he put the earth over it. الھیل which is infinitive noun means, sand that does not remain steady in its place. مھیل means, running sand. کثیب مھیل means, a crumbling sandhill (Aqrab).
Commentary:
The reference in the verse is to the Day of Resurrection, or to the Day of the Fall of Mecca, or to any calamitous day when catastrophic changes take place and deeply-rooted institutions totter and fall and very powerful and big and influential people are blown away like chaff before the wind.
a
56:5, 6; 79:7.
a
56:5-6; 79:7.
4425
Important Words:
کثیباً is derived from کثب. They say کثب التراب i.e. he scattered dust part over part. کثیب means, a sandhill heaped up by the wind (Lane).
مھیلا (crumbling) is derived from ھال. They say ھال علیه التراب i.e. he put the earth over it. الھیل which is infinitive noun means, sand that does not remain steady in its place. مھیل means, running sand. کثیب مھیل means, a crumbling sandhill (Aqrab).
Commentary:
The reference in the verse is to the Day of Resurrection, or to the Day of the Fall of Mecca, or to any calamitous day when catastrophic changes take place and deeply-rooted institutions totter and fall and very powerful and big and influential people are blown away like chaff before the wind.
c
56:5, 6; 79:7.
وَإِذَا ٱلْأَرْضُ مُدَّتْ
یعنی اس زمانہ میں یہ ثابت ہو جائے گا کہ بہت سے کُرّے جو بظاہر آسمان کے ساتھ وابستہ نظر آتے ہیں وہ زمین کا حصہ ہیں جیسے چاند اور مریخ وغیرہ۔ یہ سائنس کا انکشاف اس زمانہ میں ہوا ہے پہلے نہیں ہوا تھا بلکہ مزید بات یہ ہے کہ ان کُرّوں کو زمین کا حصہ سمجھ کر بعض لوگ یہ کوشش کر رہے ہیں کہ راکٹ کے ذریعہ سے ان تک پہنچ جائیں یا ان کو بھی رہائش کے لحاظ سے زمین کا ہی ایک حصہ ثابت کر دیں اگر یہ ہو جائے یا بعض لحاظ سے چاند اور دوسرے کُرّوں سے ایسے فائدے اٹھائے جا سکیں جس سے زمین متمتع ہو تو اس کا مفہوم یہی ہوگا کہ زمین پھیل گئی ہے۔
78:7.
The earth will get a new lease of life and the destruction which it had deserved on account of men’s sins will be deferred; and new means will be provided for the spiritual progress of its dwellers. The verse may also signify that some planets which appear to pertain to the heaven will be discovered to form a part of the earth and men will try to reach them by means of rockets, etc. The word Mudda possesses all these meanings (Lane).
50:45.
Important Word:
مدت (is spread out). مد الله الارض means, God expanded or stretched out and made level the earth. مد فی عمره means, he had his life lengthened. أمد له فی الأجل means, he deferred or postponed for him the period of duration. مد القوم means, he aided or succoured the people or became an auxiliary to them. مد الارض means, he put manure in the land (Lane & Aqrab).
Commentary:
The verse signifies that the earth will get a new lease of life and the destruction which it had deserved on account of men’s sins will be deferred; and it will receive fresh manure, i.e. new means will be provided for the spiritual progress of its dwellers. The verse may also signify that some planets which appear to pertain to the heaven will be discovered to form a part of the earth and men will try to reach them by means of rockets, etc.
d
78:7.
1645
大地将获得新的希望, 由于人们的罪恶而应得的毁灭将被展缓;大地上的人们在精神上的进步将得到新的方法。这节经文也可以表示, 天空中有些行星将被发现, 形成大地的一部分, 人们将依靠火箭等手段试图到那儿去。مُدَّت (Muddat) 这词含有所有这些意义 (Lane)。
4
یعنی اس زمانہ میں یہ ثابت ہو جائے گا کہ بہت سے کُرّے جو بظاہر آسمان کے ساتھ وابستہ نظر آتے ہیں وہ زمین کا حصہ ہیں جیسے چاند اور مریخ وغیرہ۔ یہ سائنس کا انکشاف اس زمانہ میں ہوا ہے پہلے نہیں ہوا تھا بلکہ مزید بات یہ ہے کہ ان کُرّوں کو زمین کا حصہ سمجھ کر بعض لوگ یہ کوشش کر رہے ہیں کہ راکٹ کے ذریعہ سے ان تک پہنچ جائیں یا ان کو بھی رہائش کے لحاظ سے زمین کا ہی ایک حصہ ثابت کر دیں اگر یہ ہو جائے یا بعض لحاظ سے چاند اور دوسرے کُرّوں سے ایسے فائدے اٹھائے جا سکیں جس سے زمین متمتع ہو تو اس کا مفہوم یہی ہوگا کہ زمین پھیل گئی ہے۔
d
50:45.
4645
Important Word:
مدت (is spread out). مد الله الارض means, God expanded or stretched out and made level the earth. مد فی عمره means, he had his life lengthened. أمد له فی الأجل means, he deferred or postponed for him the period of duration. مد القوم means, he aided or succoured the people or became an auxiliary to them. مد الارض means, he put manure in the land (Lane & Aqrab).
Commentary:
The verse signifies that the earth will get a new lease of life and the destruction which it had deserved on account of men’s sins will be deferred; and it will receive fresh manure, i.e. new means will be provided for the spiritual progress of its dwellers. The verse may also signify that some planets which appear to pertain to the heaven will be discovered to form a part of the earth and men will try to reach them by means of rockets, etc.
d
78:7.
3299
The earth will get a new lease of life and the destruction which it had deserved on account of men’s sins will be deferred; and new means will be provided for the spiritual progress of its dwellers. The verse may also signify that some planets which appear to pertain to the heaven will be discovered to form a part of the earth and men will try to reach them by means of rockets, etc. The word Mudda possesses all these meanings (Lane).
وَأَلْقَتْ مَا فِيهَا وَتَخَلَّتْ
大地将大量涌现出埋藏着的宝藏, 仿佛本身即将被挖空般。
مطلب یہ ہے کہ علم طبقات الارض بڑا وسیع ہو جائے گا اور باریک در باریک راز زمین کے معلوم ہو جائیں گے۔ جیسا کہ آج کل زمین کے مختلف طبقات کا علم ہو رہا ہے اور اس سے زمین اور آسمان کی عمروں کا اندازہ لگایا جا رہا ہے اور ان طبقات کے لحاظ سے بہت سے ایسے فائدے حاصل کیے جاتے ہیں جن سے انسان متمتع ہو رہا ہے۔
خالی ہو جائے گی سے مراد یہ نہیں کہ کوئی فائدہ بھی اس کے اندر نہیں رہے گا۔ بلکہ مطلب یہ ہے کہ اتنی اکثرت سے اس کے راز ظاہر ہوں گے کہ یوں معلوم ہو گا کہ گویا کوئی راز باقی ہی نہیں رہا۔
The earth will throw out its hidden treasures so abundantly that it would appear as if it was going to empty itself out.
Commentary:
The verse may mean:
(a) The earth will throw out its hidden treasures so abundantly that it would appear as if it was going to empty itself out.
(b) Spiritual sciences will make great progress.
(c) The science of archaeology will specially develop and expand.
(d) The earth will become cleansed of sin and iniquity on account of great miracles and signs that it will witness and people will listen to the Divine Message.
1646
大地将大量涌现出埋藏着的宝藏, 仿佛本身即将被挖空般。
5
مطلب یہ ہے کہ علم طبقات الارض بڑا وسیع ہو جائے گا اور باریک در باریک راز زمین کے معلوم ہو جائیں گے۔ جیسا کہ آج کل زمین کے مختلف طبقات کا علم ہو رہا ہے اور اس سے زمین اور آسمان کی عمروں کا اندازہ لگایا جا رہا ہے اور ان طبقات کے لحاظ سے بہت سے ایسے فائدے حاصل کیے جاتے ہیں جن سے انسان متمتع ہو رہا ہے۔
6
خالی ہو جائے گی سے مراد یہ نہیں کہ کوئی فائدہ بھی اس کے اندر نہیں رہے گا۔ بلکہ مطلب یہ ہے کہ اتنی اکثرت سے اس کے راز ظاہر ہوں گے کہ یوں معلوم ہو گا کہ گویا کوئی راز باقی ہی نہیں رہا۔
4646
Commentary:
The verse may mean:
(a) The earth will throw out its hidden treasures so abundantly that it would appear as if it was going to empty itself out.
(b) Spiritual sciences will make great progress.
(c) The science of archaeology will specially develop and expand.
(d) The earth will become cleansed of sin and iniquity on account of great miracles and signs that it will witness and people will listen to the Divine Message.
3300
The earth will throw out its hidden treasures so abundantly that it would appear as if it was going to empty itself out.
كَلَّآ إِذَا دُكَّتِ ٱلْأَرْضُ دَكًّا دَكًّا
یعنی کفار میں نفاق پیدا ہو جائے گا اور وہ الگ الگ ہو جائیں گے۔ یا مسلمان جن علاقوں کو فتح کریں گے ان کی قوموں میں اختلاف پیدا ہو جائے گا اور وہ اکٹھے ہو کر مسلمانوں کا مقابلہ نہیں کرسکیں گے۔
Commentary:
The verse warns disbelievers that as they do not possess the ingredients mentioned in the foregoing verses which are so essential for the maintenance of the moral health of a people, the time would surely come when they will become morally corrupt and will be seized with Divine punishment.
1
یعنی کفار میں نفاق پیدا ہو جائے گا اور وہ الگ الگ ہو جائیں گے۔ یا مسلمان جن علاقوں کو فتح کریں گے ان کی قوموں میں اختلاف پیدا ہو جائے گا اور وہ اکٹھے ہو کر مسلمانوں کا مقابلہ نہیں کرسکیں گے۔
4719
Commentary:
The verse warns disbelievers that as they do not possess the ingredients mentioned in the foregoing verses which are so essential for the maintenance of the moral health of a people, the time would surely come when they will become morally corrupt and will be seized with Divine punishment.
يَوْمَ يَكُونُ ٱلنَّاسُ كَٱلْفَرَاشِ ٱلْمَبْثُوثِ
Commentary:
Because it is beyond human mind to conceive of the dreadfulness of the calamity, a few of its horrible effects have been pointed out. This and the next verse give some idea of the confusion and distress it will cause.
The terrific and cataclysmic happening will scatter the people like flakes of carded wool, not finding refuge anywhere.
4823
Commentary:
Because it is beyond human mind to conceive of the dreadfulness of the calamity, a few of its horrible effects have been pointed out. This and the next verse give some idea of the confusion and distress it will cause.
The terrific and cataclysmic happening will scatter the people like flakes of carded wool, not finding refuge anywhere.