Topic: Triumph Of
View Aspects
هُوَ ٱلَّذِىٓ أَرْسَلَ رَسُولَهُۥ بِٱلْهُدَىٰ وَدِينِ ٱلْحَقِّ لِيُظْهِرَهُۥ عَلَى ٱلدِّينِ كُلِّهِۦ وَلَوْ كَرِهَ ٱلْمُشْرِكُونَ
48:29; 61:10.
Commentators of the Qur’an agree that, as stated in a saying of the Holy Prophet, the ultimate triumph of Islam will take place in the time of the Promised Messiah (Jarir) when all the various religions will have appeared and will make their utmost endeavours to propagate their own teachings. The excellence of the ideals and principles of Islam have already begun to be increasingly recognised, and the day is not far off when Islam will triumph over all other Faiths and their followers will enter its fold in large numbers.
48:29; 61:10.
Commentary:
The previous verse ends with the word کافرون (disbelievers), while the present verse ends with the word مشرکون (idolaters). Christians are کافر because they disbelieve in the Holy Prophet of Islam and they are مشرک because they associate co-partners with God. The difference is significant in another way also. The word کافرون (used in the preceding verse) is derived from کفر which literally means "to cover." The Quran has used this word to explain the fact that the "light" of God cannot be extinguished by those who try to cover it. In the present verse the word مشرکون (idolaters) has been used to point to the fact that while in the case of God, Christians do not refrain from associating co-partners with Him (thereby implying that His attributes can be shared by others), in their own case they cannot bear to see the favour of prophethood, which they enjoy, shared by others. They cannot reconcile themselves to the idea that Prophets may be raised among any other people, as they have been raised among them. The verse thus tells them that God has caused others to share the gift of prophethood with them, whether they like it or not.
The promise that God would make Islam prevail over every other religion stands for all time. The promise was fulfilled when in its early history Islam triumphed over all peoples, including Christians and the fulfilment of this promise is going to be repeated in the present age, when God has raised the Promised Messiah, Holy Founder of the Ahmadiyya Movement, to serve and help the cause of Islam. This triumph is going to be complete and permanent. In fact, most commentators (e.g. Bayan), agree that the final and perfect fulfilment of this promise, as made in the present verse, is to take place at the time of the second advent of Jesus.
b
48:29; 61:10.
566
«古兰经» 的许多注释者都同意, 正如穆圣在讲话中说的那样, 在主许的迈喜合时代将出现伊斯兰教的最后胜利 (جَرِيْر, Jarir), 那时已经出现各种各样的宗教而且竭尽自己的全力来宣扬它们自己的教义。伊斯兰教尽善尽美的理想和原则已经开始与日俱增地为人们所认识。伊斯兰教将胜过其他所有宗教以及他们的信徒将大量加入信仰伊斯兰教队伍的日子已为期为远。
b
48:29; 61:10.
1193
Commentary:
The previous verse ends with the word کافرون (disbelievers), while the present verse ends with the word مشرکون (idolaters). Christians are کافر because they disbelieve in the Holy Prophet of Islam and they are مشرک because they associate co-partners with God. The difference is significant in another way also. The word کافرون (used in the preceding verse) is derived from کفر which literally means "to cover." The Quran has used this word to explain the fact that the "light" of God cannot be extinguished by those who try to cover it. In the present verse the word مشرکون (idolaters) has been used to point to the fact that while in the case of God, Christians do not refrain from associating co-partners with Him (thereby implying that His attributes can be shared by others), in their own case they cannot bear to see the favour of prophethood, which they enjoy, shared by others. They cannot reconcile themselves to the idea that Prophets may be raised among any other people, as they have been raised among them. The verse thus tells them that God has caused others to share the gift of prophethood with them, whether they like it or not.
The promise that God would make Islam prevail over every other religion stands for all time. The promise was fulfilled when in its early history Islam triumphed over all peoples, including Christians and the fulfilment of this promise is going to be repeated in the present age, when God has raised the Promised Messiah, Holy Founder of the Ahmadiyya Movement, to serve and help the cause of Islam. This triumph is going to be complete and permanent. In fact, most commentators (e.g. Bayan), agree that the final and perfect fulfilment of this promise, as made in the present verse, is to take place at the time of the second advent of Jesus.
a
48:29; 61:10.
1179
Commentators of the Qur’an agree that, as stated in a saying of the Holy Prophet, the ultimate triumph of Islam will take place in the time of the Promised Messiah (Jarir) when all the various religions will have appeared and will make their utmost endeavours to propagate their own teachings. The excellence of the ideals and principles of Islam have already begun to be increasingly recognised, and the day is not far off when Islam will triumph over all other Faiths and their followers will enter its fold in large numbers.
أَوَلَمْ يَرَوْا۟ أَنَّا نَأْتِى ٱلْأَرْضَ نَنقُصُهَا مِنْ أَطْرَافِهَا ۚ وَٱللَّهُ يَحْكُمُ لَا مُعَقِّبَ لِحُكْمِهِۦ ۚ وَهُوَ سَرِيعُ ٱلْحِسَابِ
یعنی ایک طرف تو ملک کے کنارے مسلمانوں کے ہاتھ آرہے ہیں۔ دوسری طرف صاحب اقتدار خاندانوں کے نوجوان اسلام لا رہے ہیں۔ جیسے عمرو بن عاصؓ‘۔ خالد بن ولیدؓ‘۔ حضرت عمرؓ‘ اور حضرت علیؓ وغیرہ۔
21:45.
Atraf meaning good and generous, (and also) low and mean persons, the verse means: 'Do they not see that God is gradually reducing and curtailing the land from its sides?' i.e. Islam is spreading through the length and breadth of Arabia and making inroads into every home and all sections and stations of society—the high and the low, the rich and the poor, the slave and the master.
21:45.
Commentary:
This verse strongly refutes those critics of the Holy Prophet who allege that he showed no sign.
Do they not see, says the verse, that God is gradually reducing and curtailing the land from its sides? Is not that a sign of the triumph of Islam? It is making inroads into every home and into all sections and stations of society—the high and the low, the rich and the poor, the slave and the master. Is not this a sign sufficient to convince all fair-minded critics? The word الارض (land) may also refer to "the land of Arabia," in which case the verse would mean that Islam is fast spreading throughout the length and breadth of Arabia. As the expression اتی الله according to Arabic usage also means the visitation of God with punishment (see 2:211 & 16:27), the words, We are visiting the land, reducing it, may mean that the punishment of God is already slowly but surely coming down on all sections of the people.
The words, swift at reckoning, do not mean that, God is hasty in punishing disbelievers but that, when He decides to call the offenders to account, He does it quickly and nothing can prevent Him from doing so.
f
21:45.
644
اَطْرَافْ (Atraf) 的意思是善良和慷慨, (也可指) 身份低微的人。本节经文的意思是, ‘难道他们没看见安拉正在从四面八方渐渐地缩小大地?’ 也就是说, 伊斯兰教正在阿拉伯半岛的四面八方传播, 进入到每个家庭, 进入到社会的一切阶层--------有地位的人和没有地位的人; 穷人和富人; 奴隶和奴隶主。
1
یعنی ایک طرف تو ملک کے کنارے مسلمانوں کے ہاتھ آرہے ہیں۔ دوسری طرف صاحب اقتدار خاندانوں کے نوجوان اسلام لا رہے ہیں۔ جیسے عمرو بن عاصؓ‘۔ خالد بن ولیدؓ‘۔ حضرت عمرؓ‘ اور حضرت علیؓ وغیرہ۔
b
21:45.
1652
Commentary:
This verse strongly refutes those critics of the Holy Prophet who allege that he showed no sign.
Do they not see, says the verse, that God is gradually reducing and curtailing the land from its sides? Is not that a sign of the triumph of Islam? It is making inroads into every home and into all sections and stations of society—the high and the low, the rich and the poor, the slave and the master. Is not this a sign sufficient to convince all fair-minded critics? The word الارض (land) may also refer to "the land of Arabia," in which case the verse would mean that Islam is fast spreading throughout the length and breadth of Arabia. As the expression اتی الله according to Arabic usage also means the visitation of God with punishment (see 2:211 & 16:27), the words, We are visiting the land, reducing it, may mean that the punishment of God is already slowly but surely coming down on all sections of the people.
The words, swift at reckoning, do not mean that, God is hasty in punishing disbelievers but that, when He decides to call the offenders to account, He does it quickly and nothing can prevent Him from doing so.
a
21:45.
1451
Atraf meaning good and generous, (and also) low and mean persons, the verse means: 'Do they not see that God is gradually reducing and curtailing the land from its sides?' i.e. Islam is spreading through the length and breadth of Arabia and making inroads into every home and all sections and stations of society—the high and the low, the rich and the poor, the slave and the master.
وَقُلْ جَآءَ ٱلْحَقُّ وَزَهَقَ ٱلْبَٰطِلُ ۚ إِنَّ ٱلْبَٰطِلَ كَانَ زَهُوقًا
21:19; 34:50.
这是 «古兰经» 措词方面的一种奇迹: 为了传达某一种意义, 它选择那一特殊的单词来指一长串连续发生的事情。在这一特殊的例子中, “虚假消灭” 的意义也可以用诸如 هَلَكَ (Halaka, 灭亡) 或 بَطَلَ (Batala, 成为无用) 等单词来表达。但以上两个单词都不能传达用 زَهَقَ (Zahaqa) 来表达的意义: 即逐渐衰弱而最终消失。这节经文包含这样一个暗示, 穆圣进入麦地那, 他的力量将继续生长, 而他的敌人的力量逐渐衰退直至最后崩溃。而且, «古兰经» 的文体也是一种奇迹, 它虽然不是一首长诗, 但它的经文却具有诗的韵律和节奏, 如果没有这些的话, 那就不可能充分表达极端欣喜的感情。现在注释的这节经文就是这样的一个例子。征服麦加之后, 当穆圣在清除天房中亵渎该寺的许多偶像时, 他一面打碎这些偶像, 一面不断诵读这节经文 (布哈理)。
21:19; 34:50.
It is among the marvels of Quranic diction that to convey a certain sense it selects that particular word which points to a long sequence of events. In this particular instance the sense of the vanishing of falsehood might as well have been expressed by some other word such as Halaka (perished) or Batala (became useless), but neither of these words would have conveyed the sense of gradual weakening and ultimate disappearance which is expressed by Zahaqa. The verse contains the hint that with the entry of the Holy Prophet into Medina, his power would continue to grow and that of his enemy decline till it would be finally broken. Again, it is a marvel of the style of the Qur’an that, without being poetry, its verses possess poetic rhythm and cadence without which it is not possible to give full expression to feelings of extreme delight. The verse under comment furnishes one such example. After the conquest of Mecca as the Holy Prophet was clearing the Ka‘bah of the idols which had de
21:19; 34:50.
Important Words:
زھق (has vanished away). They say زھق الباطل i.e. falsehood gradually weakened. زھق الشیء means, the thing perished, passed away or came to naught; became null, void or of no effect. زھقت نفسه means, his soul departed; he died (Lane & Aqrab).
Commentary:
This verse implies a beautiful hint that with the entry of the Holy Prophet into Medina his power would continue to grow and that of his enemy decline till it would be finally broken. So it came to pass when by the conquest of Mecca idolatry disappeared from Arabia forever.
The word زھق which has been translated as "has vanished away" actually conveys, as shown under Important Words, the sense of gradual weakening and ultimate disappearance. It is among the marvels of Quranic diction that to convey a certain sense it selects that particular word which points to a long sequence of events. In this particular instance the sense of the vanishing of falsehood might as well have been expressed by the word ھلك (perished) or بطل (became useless, vain or ineffective) but neither of these words would have conveyed the sense of gradual weakening and ultimate disappearance which is expressed by the word زھق. This word, in fact, implies a prophecy of the gradual weakening and ultimate disappearance of idolatry from Mecca, which was literally fulfilled as foretold.
It is another marvel of the style of the Quran that, without being poetry, its verses possess that poetic rhythm and cadence without which it is not possible to give full expression to feelings of extreme delight. The verse under comment furnishes one such example. After the conquest of Mecca when the Holy Prophet was busy clearing the Ka‘bah of the idols which had desecrated it, he repeated as he struck each of the idols the following verse of the Quran: وقل جاء الحق و زھق الباطل ان الباطل کان زھوقا i.e. And say, Truth has come and falsehood has vanished away. Falsehood does indeed vanish away fast. One can imagine the deep emotion the Prophet’s Companions must have felt when they watched him strike down the idols one after the other and repeat this Quranic verse in a measured tone. It is only natural that they spontaneously joined him in reciting this verse on that august occasion.
a
21:19; 34:50.
727
这是 «古兰经» 措词方面的一种奇迹: 为了传达某一种意义, 它选择那一特殊的单词来指一长串连续发生的事情。在这一特殊的例子中, “虚假消灭” 的意义也可以用诸如 هَلَكَ (Halaka, 灭亡) 或 بَطَلَ (Batala, 成为无用) 等单词来表达。但以上两个单词都不能传达用 زَهَقَ (Zahaqa) 来表达的意义: 即逐渐衰弱而最终消失。这节经文包含这样一个暗示, 穆圣进入麦地那, 他的力量将继续生长, 而他的敌人的力量逐渐衰退直至最后崩溃。而且, «古兰经» 的文体也是一种奇迹, 它虽然不是一首长诗, 但它的经文却具有诗的韵律和节奏, 如果没有这些的话, 那就不可能充分表达极端欣喜的感情。现在注释的这节经文就是这样的一个例子。征服麦加之后, 当穆圣在清除天房中亵渎该寺的许多偶像时, 他一面打碎这些偶像, 一面不断诵读这节经文 (布哈理)。
a
21:19; 34:50.
2011
Important Words:
زھق (has vanished away). They say زھق الباطل i.e. falsehood gradually weakened. زھق الشیء means, the thing perished, passed away or came to naught; became null, void or of no effect. زھقت نفسه means, his soul departed; he died (Lane & Aqrab).
Commentary:
This verse implies a beautiful hint that with the entry of the Holy Prophet into Medina his power would continue to grow and that of his enemy decline till it would be finally broken. So it came to pass when by the conquest of Mecca idolatry disappeared from Arabia forever.
The word زھق which has been translated as "has vanished away" actually conveys, as shown under Important Words, the sense of gradual weakening and ultimate disappearance. It is among the marvels of Quranic diction that to convey a certain sense it selects that particular word which points to a long sequence of events. In this particular instance the sense of the vanishing of falsehood might as well have been expressed by the word ھلك (perished) or بطل (became useless, vain or ineffective) but neither of these words would have conveyed the sense of gradual weakening and ultimate disappearance which is expressed by the word زھق. This word, in fact, implies a prophecy of the gradual weakening and ultimate disappearance of idolatry from Mecca, which was literally fulfilled as foretold.
It is another marvel of the style of the Quran that, without being poetry, its verses possess that poetic rhythm and cadence without which it is not possible to give full expression to feelings of extreme delight. The verse under comment furnishes one such example. After the conquest of Mecca when the Holy Prophet was busy clearing the Ka‘bah of the idols which had desecrated it, he repeated as he struck each of the idols the following verse of the Quran: وقل جاء الحق و زھق الباطل ان الباطل کان زھوقا i.e. And say, Truth has come and falsehood has vanished away. Falsehood does indeed vanish away fast. One can imagine the deep emotion the Prophet’s Companions must have felt when they watched him strike down the idols one after the other and repeat this Quranic verse in a measured tone. It is only natural that they spontaneously joined him in reciting this verse on that august occasion.
a
21:19; 34:50.
1645
It is among the marvels of Quranic diction that to convey a certain sense it selects that particular word which points to a long sequence of events. In this particular instance the sense of the vanishing of falsehood might as well have been expressed by some other word such as Halaka (perished) or Batala (became useless), but neither of these words would have conveyed the sense of gradual weakening and ultimate disappearance which is expressed by Zahaqa. The verse contains the hint that with the entry of the Holy Prophet into Medina, his power would continue to grow and that of his enemy decline till it would be finally broken. Again, it is a marvel of the style of the Qur’an that, without being poetry, its verses possess poetic rhythm and cadence without which it is not possible to give full expression to feelings of extreme delight. The verse under comment furnishes one such example. After the conquest of Mecca as the Holy Prophet was clearing the Ka‘bah of the idols which had de
بَلْ مَتَّعْنَا هَٰٓؤُلَآءِ وَءَابَآءَهُمْ حَتَّىٰ طَالَ عَلَيْهِمُ ٱلْعُمُرُ ۗ أَفَلَا يَرَوْنَ أَنَّا نَأْتِى ٱلْأَرْضَ نَنقُصُهَا مِنْ أَطْرَافِهَآ ۚ أَفَهُمُ ٱلْغَٰلِبُونَ
57:17.
13:42.
一个民族经历长时期的兴旺发达后, 他们开始产生一种错觉, 以为他们的繁荣和发展永远不会衰退, 结果他们变得自负, 他们的心也变得冷酷无情。他们长时期的兴旺发达成为他们垮台的原因。这节经文警告不信的人不要打如意算盘, 不要妄自得意, 以为繁荣和发展会无限 (时期) 地继续下去; 并且告诉他们不要不去看那个显然的事实: 安拉在逐步而肯定地从各方面缩减他们的土地, 也就是说, 伊斯兰教正在进入他们社会的每个家庭、一切部门和阶层。
یعنی ملک کے کنارے اور نئی اولادیں مسلمانوں کے قبضہ میں آتی جاتی ہیں۔
57:17.
13:42.
When the time of the national prosperity of a people becomes prolonged, they come to labour under the misconception that their prosperity and progress will never see decline and consequently they become arrogant and their hearts are hardened. Thus prolongation of the period of their prosperity becomes the cause of their downfall. The verse warns disbelievers against the wishful thinking and false complacency that their progress and prosperity will continue indefinitely and tells them not to shut their eyes to the patent fact that God is gradually but surely reducing and curtailing the land from all its sides, i.e. Islam is making inroads into every home and all sections and strata of their society.
57:17.
13:42.
Commentary:
The verse gives the reason why disbelievers go astray and what leads them to forget and forsake the truth. It is this that when the time of the national prosperity of a people becomes prolonged, they come to labour under the misconception that their prosperity and progress will never see decline or decay and consequently they become arrogant and their hearts are hardened and they reject the message of their Prophet. Thus prolongation of the period of the prosperity of a people becomes the cause of their downfall. The verse warns disbelievers against wishful thinking and false complacency that their progress and prosperity will continue indefinitely and tells them not to shut their eyes to the patent fact that God is gradually but surely reducing and curtailing the land from all its sides i.e. Islam is making inroads into every home and all sections and strata of their society. The high and the low, the rich and the poor, the learned and the illiterate are daily joining its fold. It asks: "Does not this fact alone constitute an irrefutable proof of the truth of Islam? And in view of the sure signs of their decline and fall do they still entertain the false hope that they will continue to enjoy peace, prosperity and progress and will be able to arrest or retard the progress of Islam?" See also 13:42.
b
57:17.
c
13:42.
839
一个民族经历长时期的兴旺发达后, 他们开始产生一种错觉, 以为他们的繁荣和发展永远不会衰退, 结果他们变得自负, 他们的心也变得冷酷无情。他们长时期的兴旺发达成为他们垮台的原因。这节经文警告不信的人不要打如意算盘, 不要妄自得意, 以为繁荣和发展会无限 (时期) 地继续下去; 并且告诉他们不要不去看那个显然的事实: 安拉在逐步而肯定地从各方面缩减他们的土地, 也就是说, 伊斯兰教正在进入他们社会的每个家庭、一切部门和阶层。
1
یعنی ملک کے کنارے اور نئی اولادیں مسلمانوں کے قبضہ میں آتی جاتی ہیں۔
a
57:17.
b
13:42.
2385
Commentary:
The verse gives the reason why disbelievers go astray and what leads them to forget and forsake the truth. It is this that when the time of the national prosperity of a people becomes prolonged, they come to labour under the misconception that their prosperity and progress will never see decline or decay and consequently they become arrogant and their hearts are hardened and they reject the message of their Prophet. Thus prolongation of the period of the prosperity of a people becomes the cause of their downfall. The verse warns disbelievers against wishful thinking and false complacency that their progress and prosperity will continue indefinitely and tells them not to shut their eyes to the patent fact that God is gradually but surely reducing and curtailing the land from all its sides i.e. Islam is making inroads into every home and all sections and strata of their society. The high and the low, the rich and the poor, the learned and the illiterate are daily joining its fold. It asks: "Does not this fact alone constitute an irrefutable proof of the truth of Islam? And in view of the sure signs of their decline and fall do they still entertain the false hope that they will continue to enjoy peace, prosperity and progress and will be able to arrest or retard the progress of Islam?" See also 13:42.
a
57:17.
b
13:42.
1892
When the time of the national prosperity of a people becomes prolonged, they come to labour under the misconception that their prosperity and progress will never see decline and consequently they become arrogant and their hearts are hardened. Thus prolongation of the period of their prosperity becomes the cause of their downfall. The verse warns disbelievers against the wishful thinking and false complacency that their progress and prosperity will continue indefinitely and tells them not to shut their eyes to the patent fact that God is gradually but surely reducing and curtailing the land from all its sides, i.e. Islam is making inroads into every home and all sections and strata of their society.
يَوْمَ يُنفَخُ فِى ٱلصُّورِ فَتَأْتُونَ أَفْوَاجًا
18:100; 20:103; 27:88; 36:52.
On the Day of Decision—the day of the Fall of Mecca—the Quraish, as if by the blowing of the trumpet, were gathered before the Holy Prophet, requesting him that their tyrannies and transgressions might be forgiven.
18:100; 20:103; 27:88; 36:52.
Commentary:
On the day of the Fall of Mecca the Quraish, as if by the blowing of the trumpet, were gathered before the Holy Prophet, before whom they placed their request that their tyrannies and transgressions might be forgiven and they might be accepted into the fold of Islam.
f
18:100; 20:103; 27:88; 36:52.
1574
在决定日--------麦加攻克的那一天--------古莱西人仿佛在号角声响的召唤下聚集在穆圣的面前, 请求他饶恕他们的残暴的罪行。
b
18:100; 20:103; 27:88; 36:52.
4536
Commentary:
On the day of the Fall of Mecca the Quraish, as if by the blowing of the trumpet, were gathered before the Holy Prophet, before whom they placed their request that their tyrannies and transgressions might be forgiven and they might be accepted into the fold of Islam.
d
18:100; 20:103; 27:88; 36:52.
3227
On the Day of Decision—the day of the Fall of Mecca—the Quraish, as if by the blowing of the trumpet, were gathered before the Holy Prophet, requesting him that their tyrannies and transgressions might be forgiven.
وَفُتِحَتِ ٱلسَّمَآءُ فَكَانَتْ أَبْوَٰبًا
那时天园的迹象将大量昭示, 以支持走正道的人, 并使做坏事的人慌了手脚。
یعنی آسمان سے کثرت سے نشان ظاہر ہوں گے گویا آسمان میں دروازے لگ گئے ہیں۔ مومنوں کے لئے بکثرت رحمت نازل ہوگی اور کافروں کے لئے بکثرت عذاب ظاہر ہوگا۔
At that time heavenly Signs will be shown in large numbers in support of the righteous and to the confusion of the wrongdoers.
Commentary:
The verse means that at that time heavenly signs will be shown in large numbers in support of the righteous, and to the confusion of the wrongdoers.
1575
那时天园的迹象将大量昭示, 以支持走正道的人, 并使做坏事的人慌了手脚。
1
یعنی آسمان سے کثرت سے نشان ظاہر ہوں گے گویا آسمان میں دروازے لگ گئے ہیں۔ مومنوں کے لئے بکثرت رحمت نازل ہوگی اور کافروں کے لئے بکثرت عذاب ظاہر ہوگا۔
4537
Commentary:
The verse means that at that time heavenly signs will be shown in large numbers in support of the righteous, and to the confusion of the wrongdoers.
3228
At that time heavenly Signs will be shown in large numbers in support of the righteous and to the confusion of the wrongdoers.
وَسُيِّرَتِ ٱلْجِبَالُ فَكَانَتْ سَرَابًا
یعنی کفار کی حکومتیں اور تنظیمیں توڑ دی جائیں گی۔
یعنی آخری زمانہ میں دور دور سے لوگ بادشاہوں کا ذکر پڑھیں گے مگر جب قریب جائیں گے تو بادشاہت ایک سراب معلوم ہوگی یعنی کھل جائے گا کہ بادشاہ صرف نام کے ہیں ورنہ عوام ان پر بھی حکومت کر رہے ہیں اور قانون نے ان کو پابند کر رکھا ہے اور اگر اس آیت کو دینی انتظام کے متعلق سمجھا جائے تو اس کے معنے یہ ہوں گے کہ اللہ تعالیٰ تو روحانی علماء کو پہاڑ بنائے گا لیکن جب کبھی بھی عوام دین کی ترقی کے لئے کوئی کوشش کریں گے علمائِ ُسوء ان کے رستہ میں آجائیں گے اور ان کی تدبیروں کو ناکام کر دیں گے اور مومن لوگ حیران ہو جائیں گے کہ ہم تو سمجھتے تھے کہ ان کے آنے سے دین ترقی کر جائے گا مگر دین
18:48; 52:11; 81:4.
The verse means that (1) men of power and position will lose their authority and influence. (2) Before the onrush of the conquests of Islam great and firmly-founded empires will crumble like mounds of loose sand and will disappear so completely that it would seem that their erstwhile existence was only an optical illusion.
18:48; 52:11; 81:4.
Commentary:
The verse signifies that men of power and position will lose their authority or influence; or that before the onrush of the conquests of Islam, great and firmly established empires will crumble like mounds of loose sand and will disappear so completely that it would seem that their erstwhile existence was only an optical illusion.
g
18:48; 52:11; 81:4.
1576
这节经文的意思是: (1) 有权有势的人们将失去他们的权威和影响; (2) 在伊斯兰教的征服的冲击之下, 根深蒂固的强大统治将像一盘散沙那样崩溃, 并彻底消失, 因此它们原来的存在似乎只在瞬息之间。
2
یعنی کفار کی حکومتیں اور تنظیمیں توڑ دی جائیں گی۔
3
یعنی آخری زمانہ میں دور دور سے لوگ بادشاہوں کا ذکر پڑھیں گے مگر جب قریب جائیں گے تو بادشاہت ایک سراب معلوم ہوگی یعنی کھل جائے گا کہ بادشاہ صرف نام کے ہیں ورنہ عوام ان پر بھی حکومت کر رہے ہیں اور قانون نے ان کو پابند کر رکھا ہے اور اگر اس آیت کو دینی انتظام کے متعلق سمجھا جائے تو اس کے معنے یہ ہوں گے کہ اللہ تعالیٰ تو روحانی علماء کو پہاڑ بنائے گا لیکن جب کبھی بھی عوام دین کی ترقی کے لئے کوئی کوشش کریں گے علمائِ ُسوء ان کے رستہ میں آجائیں گے اور ان کی تدبیروں کو ناکام کر دیں گے اور مومن لوگ حیران ہو جائیں گے کہ ہم تو سمجھتے تھے کہ ان کے آنے سے دین ترقی کر جائے گا مگر دین
c
18:48; 52:11; 81:4.
4538
Commentary:
The verse signifies that men of power and position will lose their authority or influence; or that before the onrush of the conquests of Islam, great and firmly established empires will crumble like mounds of loose sand and will disappear so completely that it would seem that their erstwhile existence was only an optical illusion.
e
18:48; 52:11; 81:4.
3229
The verse means that (1) men of power and position will lose their authority and influence. (2) Before the onrush of the conquests of Islam great and firmly-founded empires will crumble like mounds of loose sand and will disappear so completely that it would seem that their erstwhile existence was only an optical illusion.
إِذَا جَآءَ نَصْرُ ٱللَّهِ وَٱلْفَتْحُ
应许的胜利。
The promised victory.
Commentary:
الفتح means, the promised victory.
1809
应许的胜利。
4861
Commentary:
الفتح means, the promised victory.
3455
The promised victory.
وَرَأَيْتَ ٱلنَّاسَ يَدْخُلُونَ فِى دِينِ ٱللَّهِ أَفْوَاجًا
اس آیت کا جوڑ سورۃ کوثر سے ثابت ہوتا ہے کیونکہ سورۃ کوثر میں بھی یہی وعدہ تھا کہ روحانی لوگ کثرت سے تیری امت میں پیدا ہوں گے اور اس میں بھی یہی کہا گیا ہے کہ تُو دیکھے گا کہ لوگ اللہ کے دین میں فوج در فوج داخل ہوں گے۔ پس اس آیت نے واضح کر دیا کہ یہ سورۃ کوثر کے ساتھ تعلق رکھتی ہے۔
1
اس آیت کا جوڑ سورۃ کوثر سے ثابت ہوتا ہے کیونکہ سورۃ کوثر میں بھی یہی وعدہ تھا کہ روحانی لوگ کثرت سے تیری امت میں پیدا ہوں گے اور اس میں بھی یہی کہا گیا ہے کہ تُو دیکھے گا کہ لوگ اللہ کے دین میں فوج در فوج داخل ہوں گے۔ پس اس آیت نے واضح کر دیا کہ یہ سورۃ کوثر کے ساتھ تعلق رکھتی ہے۔
فَسَبِّحْ بِحَمْدِ رَبِّكَ وَٱسْتَغْفِرْهُ ۚ إِنَّهُۥ كَانَ تَوَّابًۢا
15:99; 20:131; 50:40.
穆圣在这里得到生命, 既然安拉的许诺实现了, 人们开始大批进入伊斯兰教的羊栏, 他就应该感谢他的养主实现他的许诺并赞颂他的善美之德。
穆圣在这里受告知, 既然胜利已降临于他, 伊斯兰教已在当地占优势, 他以前的敌人成了他虔诚的信徒, 他就应当祈求安拉宽恕他们过去对他所做的严重过失。这似乎就是安拉命穆圣祈求安拉宽恕的含意和意义。也就是说, 穆圣得到主命: 祈求安拉保佑, 以防由于新皈依者缺乏足够的训练和教育, 而导致穆斯林社会中出现弱点和错失。这是很有意义的, 因为 «古兰经» 中无论在哪里提到胜利或其他什么巨大的成就降临于穆圣的时候, 他总是受告知应请求安拉的宽恕并寻求安拉的护佑。这清楚地说明了在这一节经文中, 他也得到主命来祈求安拉的宽恕和寻求安拉的护佑, 那不是为了他自己, 而是为了别人, 就是说, 他得到主命祈求的是, 每当他的信徒有背离伊斯兰教教旨或戒律的危险时, 安拉可以使他们免除这种危机。总之, 此处不是穆圣自己的任何行动而祈求宽宥。根据《古兰经》记载, 他是享受完全免除多种道德的失足和偏离正道之乐的。另见注释1168。
تَوَّاب کے معنے علاوہ تَوْبَہ قبول کرنے کے جو رسول کریم صلی اللہ علیہ وسلم پر چسپاں نہیں ہو سکتے باربار رحمت کرنے کے بھی ہیں اور وہی معنے ہم نے کیے ہیں (دیکھئے تاج العروس)
15:99; 20:131; 50:40.
The Holy Prophet is here enjoined that since God’s promise has been fulfilled and large masses of people have begun to enter the fold of Islam, he should give thanks to his Lord for fulfilling His promise and should sing His praises.
The Holy Prophet is here told that since victory has come to him and Islam has become predominant in the land and his erstwhile enemies have become his devoted followers, he should pray to God to forgive them the grave wrongs they had done to him in the past. This seems to be the meaning and significance of the injunction to the Holy Prophet to seek God’s forgiveness. Or, the meaning is that the Holy Prophet is enjoined to ask God’s protection against the weaknesses and shortcomings that might find their way into the Muslim Community on account of lack of adequate training or education of the new converts. It is very significant that wherever in the Qur’an mention is made of victory or some other great success coming to the Holy Prophet, he is told to ask God’s forgiveness and to seek His protection. This clearly shows that in the present verse also he is enjoined to ask God’s forgiveness and seek His protection not for himself but for others, i.e. he is enjoined to pray that whenever there was a
15:99; 20:131; 50:40.
Commentary:
The Holy Prophet is here enjoined that since God’s promise has been fulfilled and large masses of people have begun to enter the fold of Islam, he should give thanks to his Lord for fulfilling His promise about victory, sing His praises and seek His protection and forgiveness.
The expression استغفرہ has a very wide significance. The Holy Prophet is here told that since victory has come to him and Islam has become predominant in the land and his erstwhile enemies have become his devoted servants, he should ask God to forgive them the grave wrongs they had done to him in the past. This seems to be the meaning and significance of the injunction to the Holy Prophet to seek God’s forgiveness. Or the Holy Prophet might have been enjoined to ask God’s protection against weaknesses and shortcomings that might find their way into the Muslim Community on account of lack of adequate training or education for the new converts. It is significant that whenever mention is made in the Quran of a destined victory or some great success falling to the Holy Prophet, he is generally told to ask God’s forgiveness and to seek His protection. This clearly shows that he is enjoined here to ask for God’s forgiveness and to seek His protection not for himself but for others; he is asked to pray that whenever there was any danger of his followers deviating from Islamic principles or precepts, God may save them from such a crisis. Thus there is no question here of the Prophet’s asking forgiveness for any of his own actions. According to the Quran, he enjoyed complete immunity from every moral lapse or deviation from the right course (53:3). For a detailed treatment, however, of the word استغفار see 40:56 & 48:3.
The expression, "He is Oft-Returning with compassion," holds a message of hope for the Holy Prophet. He is told that whenever there was any danger of his followers deviating from the path of Islam and falling victims to moral decay on a large scale, God will return to them with compassion and will raise from among them a Reformer who will lead them to the right path.
b
15:99; 20:131; 50:40.
1810
穆圣在这里得到生命, 既然安拉的许诺实现了, 人们开始大批进入伊斯兰教的羊栏, 他就应该感谢他的养主实现他的许诺并赞颂他的善美之德。
1811
穆圣在这里受告知, 既然胜利已降临于他, 伊斯兰教已在当地占优势, 他以前的敌人成了他虔诚的信徒, 他就应当祈求安拉宽恕他们过去对他所做的严重过失。这似乎就是安拉命穆圣祈求安拉宽恕的含意和意义。也就是说, 穆圣得到主命: 祈求安拉保佑, 以防由于新皈依者缺乏足够的训练和教育, 而导致穆斯林社会中出现弱点和错失。这是很有意义的, 因为 «古兰经» 中无论在哪里提到胜利或其他什么巨大的成就降临于穆圣的时候, 他总是受告知应请求安拉的宽恕并寻求安拉的护佑。这清楚地说明了在这一节经文中, 他也得到主命来祈求安拉的宽恕和寻求安拉的护佑, 那不是为了他自己, 而是为了别人, 就是说, 他得到主命祈求的是, 每当他的信徒有背离伊斯兰教教旨或戒律的危险时, 安拉可以使他们免除这种危机。总之, 此处不是穆圣自己的任何行动而祈求宽宥。根据《古兰经》记载, 他是享受完全免除多种道德的失足和偏离正道之乐的。另见注释1168。
2
تَوَّاب کے معنے علاوہ تَوْبَہ قبول کرنے کے جو رسول کریم صلی اللہ علیہ وسلم پر چسپاں نہیں ہو سکتے باربار رحمت کرنے کے بھی ہیں اور وہی معنے ہم نے کیے ہیں (دیکھئے تاج العروس)
b
15:99; 20:131; 50:40.
4862
Commentary:
The Holy Prophet is here enjoined that since God’s promise has been fulfilled and large masses of people have begun to enter the fold of Islam, he should give thanks to his Lord for fulfilling His promise about victory, sing His praises and seek His protection and forgiveness.
The expression استغفرہ has a very wide significance. The Holy Prophet is here told that since victory has come to him and Islam has become predominant in the land and his erstwhile enemies have become his devoted servants, he should ask God to forgive them the grave wrongs they had done to him in the past. This seems to be the meaning and significance of the injunction to the Holy Prophet to seek God’s forgiveness. Or the Holy Prophet might have been enjoined to ask God’s protection against weaknesses and shortcomings that might find their way into the Muslim Community on account of lack of adequate training or education for the new converts. It is significant that whenever mention is made in the Quran of a destined victory or some great success falling to the Holy Prophet, he is generally told to ask God’s forgiveness and to seek His protection. This clearly shows that he is enjoined here to ask for God’s forgiveness and to seek His protection not for himself but for others; he is asked to pray that whenever there was any danger of his followers deviating from Islamic principles or precepts, God may save them from such a crisis. Thus there is no question here of the Prophet’s asking forgiveness for any of his own actions. According to the Quran, he enjoyed complete immunity from every moral lapse or deviation from the right course (53:3). For a detailed treatment, however, of the word استغفار see 40:56 & 48:3.
The expression, "He is Oft-Returning with compassion," holds a message of hope for the Holy Prophet. He is told that whenever there was any danger of his followers deviating from the path of Islam and falling victims to moral decay on a large scale, God will return to them with compassion and will raise from among them a Reformer who will lead them to the right path.
b
15:99; 20:131; 50:40.
3456
The Holy Prophet is here enjoined that since God’s promise has been fulfilled and large masses of people have begun to enter the fold of Islam, he should give thanks to his Lord for fulfilling His promise and should sing His praises.
3457
The Holy Prophet is here told that since victory has come to him and Islam has become predominant in the land and his erstwhile enemies have become his devoted followers, he should pray to God to forgive them the grave wrongs they had done to him in the past. This seems to be the meaning and significance of the injunction to the Holy Prophet to seek God’s forgiveness. Or, the meaning is that the Holy Prophet is enjoined to ask God’s protection against the weaknesses and shortcomings that might find their way into the Muslim Community on account of lack of adequate training or education of the new converts. It is very significant that wherever in the Qur’an mention is made of victory or some other great success coming to the Holy Prophet, he is told to ask God’s forgiveness and to seek His protection. This clearly shows that in the present verse also he is enjoined to ask God’s forgiveness and seek His protection not for himself but for others, i.e. he is enjoined to pray that whenever there was a