Topic: Men, Those Hidden From Public Eye
View Aspects
وَكَذَٰلِكَ جَعَلْنَا لِكُلِّ نَبِىٍّ عَدُوًّا شَيَٰطِينَ ٱلْإِنسِ وَٱلْجِنِّ يُوحِى بَعْضُهُمْ إِلَىٰ بَعْضٍ زُخْرُفَ ٱلْقَوْلِ غُرُورًا ۚ وَلَوْ شَآءَ رَبُّكَ مَا فَعَلُوهُ ۖ فَذَرْهُمْ وَمَا يَفْتَرُونَ
اصل لفظ کے معنے بُرے کے نہیں لیکن چونکہ وحی کا لفظ شیطان کے لئے آیا ہے اور اس آیت میں آگے آتا ہے کہ شیطان جھوٹی باتوں کا خیال پیدا کرتا ہے اس لئے ہم نے ترجمہ میں بُرے کا لفظ خیال سے پہلے بڑھا دیا ہے۔
25:32.
The words, men and jinn, which occur in many verses of the Qur’an do not signify two different species of God’s creatures, but two classes of human beings; "men" denoting the masses or the common folk, and "jinn" standing for the big people who often remain aloof from the common people and do not mix with them, practically remaining hidden from public gaze.
25:32.
Important Words:
زخرف (gilded). They say زخرف البیت i.e. he adorned, decorated or embellished the house. زخرف الکلام means, he arranged or put into a right state the speech or language; he embellished it with lies, etc. زخرف means, gold; any ornament or decoration or embellishment; also anything adorned, decorated or embellished; anything embellished with false colouring or with lies (Aqrab).
For غرورا (in order to deceive) see 4:121.
Commentary:
The words, men and jinn, which occur in many verses of the Quran do not refer to two different species of God’s creatures, but only to two classes of human beings, i.e. "men" denoting the masses or the common folk, and jinn standing for the big people who often remain aloof from the common people and do not mix with them, practically remaining concealed from public gaze. See also 6:101.
Those of the common people and the big people who lead the opposition to the Prophets of God have been styled Shayatin (evil ones), for an explanation of which see note on 2:15. This word shows that those who lead lives of sin before the advent of a Prophet generally increase in sinfulness as a punishment for their evil deeds, so that when a Prophet makes his appearance, they assume the role of arch-enemies to him and become leaders of opposition. It is a law of God, in both the physical and spiritual worlds, that the powers of man develop in the direction in which they are exercised. So, as such men employ their powers in the wrong way, the result is that at the advent of a Prophet they become still greater sinners and become leaders of men in opposing the truth. Again, in order to augment their mischief, these leaders suggest, as hinted in the words, gilded speech, such arguments to one another as appear to be sound and true but are really false and hollow, and their object in suggesting such things is to deceive the weak-minded.
c
25:32.
455
“人 和 جِنّ (Jinn, 精纳)” 这些字, 在 «古兰经» 许多经文中出现, 并不意指安拉的两种不同创造物, 而是指两类人; “人” 指的是群众或一般人, 而 “精纳” 代表大人物, 他们常常脱离老百姓, 不同他们混在一起, 实际上大家老是见不到他们。
3
اصل لفظ کے معنے بُرے کے نہیں لیکن چونکہ وحی کا لفظ شیطان کے لئے آیا ہے اور اس آیت میں آگے آتا ہے کہ شیطان جھوٹی باتوں کا خیال پیدا کرتا ہے اس لئے ہم نے ترجمہ میں بُرے کا لفظ خیال سے پہلے بڑھا دیا ہے۔
a
25:32.
854
Important Words:
زخرف (gilded). They say زخرف البیت i.e. he adorned, decorated or embellished the house. زخرف الکلام means, he arranged or put into a right state the speech or language; he embellished it with lies, etc. زخرف means, gold; any ornament or decoration or embellishment; also anything adorned, decorated or embellished; anything embellished with false colouring or with lies (Aqrab).
For غرورا (in order to deceive) see 4:121.
Commentary:
The words, men and jinn, which occur in many verses of the Quran do not refer to two different species of God’s creatures, but only to two classes of human beings, i.e. "men" denoting the masses or the common folk, and jinn standing for the big people who often remain aloof from the common people and do not mix with them, practically remaining concealed from public gaze. See also 6:101.
Those of the common people and the big people who lead the opposition to the Prophets of God have been styled Shayatin (evil ones), for an explanation of which see note on 2:15. This word shows that those who lead lives of sin before the advent of a Prophet generally increase in sinfulness as a punishment for their evil deeds, so that when a Prophet makes his appearance, they assume the role of arch-enemies to him and become leaders of opposition. It is a law of God, in both the physical and spiritual worlds, that the powers of man develop in the direction in which they are exercised. So, as such men employ their powers in the wrong way, the result is that at the advent of a Prophet they become still greater sinners and become leaders of men in opposing the truth. Again, in order to augment their mischief, these leaders suggest, as hinted in the words, gilded speech, such arguments to one another as appear to be sound and true but are really false and hollow, and their object in suggesting such things is to deceive the weak-minded.
a
25:32.
900
The words, men and jinn, which occur in many verses of the Qur’an do not signify two different species of God’s creatures, but two classes of human beings; "men" denoting the masses or the common folk, and "jinn" standing for the big people who often remain aloof from the common people and do not mix with them, practically remaining hidden from public gaze.
وَيَوْمَ يَحْشُرُهُمْ جَمِيعًا يَٰمَعْشَرَ ٱلْجِنِّ قَدِ ٱسْتَكْثَرْتُم مِّنَ ٱلْإِنسِ ۖ وَقَالَ أَوْلِيَآؤُهُم مِّنَ ٱلْإِنسِ رَبَّنَا ٱسْتَمْتَعَ بَعْضُنَا بِبَعْضٍ وَبَلَغْنَآ أَجَلَنَا ٱلَّذِىٓ أَجَّلْتَ لَنَا ۚ قَالَ ٱلنَّارُ مَثْوَىٰكُمْ خَٰلِدِينَ فِيهَآ إِلَّا مَا شَآءَ ٱللَّهُ ۗ إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌ
7:39-40; 10:29; 34:32.
مَعْشَرْ (Mashar) 的意思是, 做同样事务的一伙人 (Lane)。这节经文中精这个单词清楚地意指反对 اِنْس (Ins, 弱而贫穷阶层的人) 的那些有权势的巨头。
这句阿拉伯话的意思可以是: (1) 你们已经把老百姓中的许多人争取到你的一边并使他们听从你的话; (2) 你们已经剥削或利用了他们; (3) 你们已经把群众放在非常重要的位置, 也就是说, 你们出于害怕群众不再跟从你们而未接受真理。正如薄弱的人们害怕大人物而不接受真理, 同样地, 大人物有时害怕他们的跟从者抛弃他们而不接受真理。
这节经文提供了另外一个证明:此处 Jinn (精纳) 这个单词的意思只是一个阶层的人, 即有权势的大人物。因为剥削一个阶层的人, 只能是另一阶层的人。Jinn 如作为与人不同的存在物, 是从来也不剥削人的, 也从来没看到过安拉的使者是从他们中间选拔出来的。
جنّوں سے مراد بڑے لوگ ہیں۔ کیونکہ وہ ڈیوڑھیوں اور دربانوں کے پیچھے لوگوں سے چھپے رہتے ہیں۔
یعنی ان کی پارٹی کے عام آدمی۔
7:39, 40; 10:29; 34:32.
Ma‘shar means, a company of men whose affair is the same (Lane). In this verse the word jinn clearly signifies great and powerful men as opposed to Ins, i.e. the weak and poor classes.
The Arabic words may mean: (1) You have won over many from among the common masses to your side and have made them follow you; (2) you have exploited them; (3) you have attached great importance to the masses, i.e. you did not accept the Truth out of fear lest the masses should cease to follow you. Just as weak people do not accept the Truth out of fear of the great, similarly the great ones are sometimes afraid of their followers and do not accept the Truth out of fear lest they should desert them.
The verse provides another proof of the fact that by the word "jinn" is here meant only a class of human beings, viz. the great and the powerful, for it is only one class of men that exploits another class, jinn as beings different from men have never been found to exploit men, neither are Divine Messengers known to have ever been raised among them.
7:39-40; 10:29; 34:32.
Important Words:
معشر (company) is derived from عشر. They say عشر المال i.e. he took one-tenth of the property. عشرھم means, he took one from among them, they being ten. عشرة and عشر mean, ten. معشر means, a company; a collective body; a community; a family. It is so called because a company or community consists of many individuals, the word عشرة (ten) being that large and perfect number after which there is no number but what is composed of the units comprised in it (Lane).
الجن (jinn) is derived from جن (janna). They say جنه i.e. he veiled, concealed, hid, covered or protected him or it. That is the primary significance which is retained in all the derivations of the word. Thus a garden is known as جنة (jannat) because its trees cover or conceal the ground. A child in its mother’s womb is known as جنن because it lies concealed in the womb. The heart is known as جنان because it lies concealed in the bosom. A grave is known as جنن because it conceals the dead body. The piece of cloth worn by a woman is known as جنة (junnah) because it covers her head and bosom. A shield is known مجنة as because it covers and protects the fighter. Madness or insanity is known as جنون because it obscures and, as it were, veils the faculty of reason. A serpent is known as جان because it generally lies concealed in holes or dark corners. Similarly, جن (jinn) are so called because they are considered to be invisible bodies concealed from human sight. جن also means the prime or first part of a thing, probably because it covers or conceals the main body that follows (Lisan & Taj). For a fuller discussion of the word and an explanation of the jinn see note on 15:28. See also 6:101.
استکثرتم (you sought to make subservient to yourselves a great many) is derived from کثر which means, it was or became much or abundant or many or numerous. استکثر من الشیء means, he desired or wished much of the thing; or he reckoned it much, abundant or many (Lane). استکثرتم منھم signifies, you have misled many of them; or you have made many of them follow you; or you have made them subservient to yourselves (Kashshaf).
مثوی (abode) is derived from ثوی. They say ثوی بالمکان i.e. he remained, stayed, or abode in the place; or he stayed or dwelt long in it; he settled in the place; he alighted at the place. So مثوی means, a place where one remains, stays, dwells or abides; an abode or a dwelling; a place of alighting (Lane).
Commentary:
The verse definitely proves that at least here the Quran does not use the word jinn to signify a species other than mankind. The very words and the only possible signification of the verse contradict that sense. The word as used in this verse, which thus holds a sort of key position, cannot but mean great and powerful men as opposed to the weak and poor classes. The word جن as shown under Important Words is derived from a root which means to hide or conceal. As the beings properly known as jinn are hidden from the eyes of men, therefore, they have been called جن. The great men have also been called jinn because they very rarely mix with the general public and remain, as it were, hidden from them.
The sentence قد استکثرتم من الانس (you have sought to make subservient to yourselves a great many from among men) has two meanings: (1) you have taken to yourselves many from among the masses, i.e. you have won them over to your side and made them follow you and have thus misled them; (2) you have reckoned the masses to be many (as against God), i.e. you have attached more importance to the masses than to God; you did not accept the truth out of fear of the masses, lest they should desert you and cease to hold you in honour. It is indeed strange that just as the weak do not sometimes accept the truth out of fear of the great, lest they should inflict loss or pain on them, similarly the great are sometimes afraid of their humbler followers and do not accept the truth, fearing lest the latter should turn away from them and desert them. Heraclius, for instance, was convinced of the truth of the Holy Prophet but did not openly acknowledge it out of the fear of his subjects who, he thought, were bitterly opposed to Islam and would rebel against him, if he declared his faith (Bukhari).
The words, we profited from one another, imply that the friendships of disbelievers are also transitory and that they will fall out among themselves on the Day of Judgement. The poor will say: "We led lives of humiliation in subjection to the big ones who derived profit from us. So, o Lord, inflict upon them a double punishment." This also shows that the word jinn, here, does not refer to any creatures separate from human beings but to a special class of men; for if taken in that sense the above-quoted words cannot apply to them, for human beings do not profit from the genii nor the genii from human beings. It is only one class of man that profits by the other, i.e. the great profit by the poor and vice versa.
The words, The Fire is your abode, are addressed to the humble class of people who pleaded that they were merely tools in the hands of the great. They are told that no pleading can do them any good now, and that they must enter the Fire and remain there until God is pleased to deliver them therefrom. Both the big and the poor are alike guilty.
e
7:39-40; 10:29; 34:32.
459
مَعْشَرْ (Mashar) 的意思是, 做同样事务的一伙人 (Lane)。这节经文中精这个单词清楚地意指反对 اِنْس (Ins, 弱而贫穷阶层的人) 的那些有权势的巨头。
460
这句阿拉伯话的意思可以是: (1) 你们已经把老百姓中的许多人争取到你的一边并使他们听从你的话; (2) 你们已经剥削或利用了他们; (3) 你们已经把群众放在非常重要的位置, 也就是说, 你们出于害怕群众不再跟从你们而未接受真理。正如薄弱的人们害怕大人物而不接受真理, 同样地, 大人物有时害怕他们的跟从者抛弃他们而不接受真理。
461
这节经文提供了另外一个证明:此处 Jinn (精纳) 这个单词的意思只是一个阶层的人, 即有权势的大人物。因为剥削一个阶层的人, 只能是另一阶层的人。Jinn 如作为与人不同的存在物, 是从来也不剥削人的, 也从来没看到过安拉的使者是从他们中间选拔出来的。
3
جنّوں سے مراد بڑے لوگ ہیں۔ کیونکہ وہ ڈیوڑھیوں اور دربانوں کے پیچھے لوگوں سے چھپے رہتے ہیں۔
4
یعنی ان کی پارٹی کے عام آدمی۔
b
7:39-40; 10:29; 34:32.
869
Important Words:
معشر (company) is derived from عشر. They say عشر المال i.e. he took one-tenth of the property. عشرھم means, he took one from among them, they being ten. عشرة and عشر mean, ten. معشر means, a company; a collective body; a community; a family. It is so called because a company or community consists of many individuals, the word عشرة (ten) being that large and perfect number after which there is no number but what is composed of the units comprised in it (Lane).
الجن (jinn) is derived from جن (janna). They say جنه i.e. he veiled, concealed, hid, covered or protected him or it. That is the primary significance which is retained in all the derivations of the word. Thus a garden is known as جنة (jannat) because its trees cover or conceal the ground. A child in its mother’s womb is known as جنن because it lies concealed in the womb. The heart is known as جنان because it lies concealed in the bosom. A grave is known as جنن because it conceals the dead body. The piece of cloth worn by a woman is known as جنة (junnah) because it covers her head and bosom. A shield is known مجنة as because it covers and protects the fighter. Madness or insanity is known as جنون because it obscures and, as it were, veils the faculty of reason. A serpent is known as جان because it generally lies concealed in holes or dark corners. Similarly, جن (jinn) are so called because they are considered to be invisible bodies concealed from human sight. جن also means the prime or first part of a thing, probably because it covers or conceals the main body that follows (Lisan & Taj). For a fuller discussion of the word and an explanation of the jinn see note on 15:28. See also 6:101.
استکثرتم (you sought to make subservient to yourselves a great many) is derived from کثر which means, it was or became much or abundant or many or numerous. استکثر من الشیء means, he desired or wished much of the thing; or he reckoned it much, abundant or many (Lane). استکثرتم منھم signifies, you have misled many of them; or you have made many of them follow you; or you have made them subservient to yourselves (Kashshaf).
مثوی (abode) is derived from ثوی. They say ثوی بالمکان i.e. he remained, stayed, or abode in the place; or he stayed or dwelt long in it; he settled in the place; he alighted at the place. So مثوی means, a place where one remains, stays, dwells or abides; an abode or a dwelling; a place of alighting (Lane).
Commentary:
The verse definitely proves that at least here the Quran does not use the word jinn to signify a species other than mankind. The very words and the only possible signification of the verse contradict that sense. The word as used in this verse, which thus holds a sort of key position, cannot but mean great and powerful men as opposed to the weak and poor classes. The word جن as shown under Important Words is derived from a root which means to hide or conceal. As the beings properly known as jinn are hidden from the eyes of men, therefore, they have been called جن. The great men have also been called jinn because they very rarely mix with the general public and remain, as it were, hidden from them.
The sentence قد استکثرتم من الانس (you have sought to make subservient to yourselves a great many from among men) has two meanings: (1) you have taken to yourselves many from among the masses, i.e. you have won them over to your side and made them follow you and have thus misled them; (2) you have reckoned the masses to be many (as against God), i.e. you have attached more importance to the masses than to God; you did not accept the truth out of fear of the masses, lest they should desert you and cease to hold you in honour. It is indeed strange that just as the weak do not sometimes accept the truth out of fear of the great, lest they should inflict loss or pain on them, similarly the great are sometimes afraid of their humbler followers and do not accept the truth, fearing lest the latter should turn away from them and desert them. Heraclius, for instance, was convinced of the truth of the Holy Prophet but did not openly acknowledge it out of the fear of his subjects who, he thought, were bitterly opposed to Islam and would rebel against him, if he declared his faith (Bukhari).
The words, we profited from one another, imply that the friendships of disbelievers are also transitory and that they will fall out among themselves on the Day of Judgement. The poor will say: "We led lives of humiliation in subjection to the big ones who derived profit from us. So, o Lord, inflict upon them a double punishment." This also shows that the word jinn, here, does not refer to any creatures separate from human beings but to a special class of men; for if taken in that sense the above-quoted words cannot apply to them, for human beings do not profit from the genii nor the genii from human beings. It is only one class of man that profits by the other, i.e. the great profit by the poor and vice versa.
The words, The Fire is your abode, are addressed to the humble class of people who pleaded that they were merely tools in the hands of the great. They are told that no pleading can do them any good now, and that they must enter the Fire and remain there until God is pleased to deliver them therefrom. Both the big and the poor are alike guilty.
b
7:39, 40; 10:29; 34:32.
908
Ma‘shar means, a company of men whose affair is the same (Lane). In this verse the word jinn clearly signifies great and powerful men as opposed to Ins, i.e. the weak and poor classes.
909
The Arabic words may mean: (1) You have won over many from among the common masses to your side and have made them follow you; (2) you have exploited them; (3) you have attached great importance to the masses, i.e. you did not accept the Truth out of fear lest the masses should cease to follow you. Just as weak people do not accept the Truth out of fear of the great, similarly the great ones are sometimes afraid of their followers and do not accept the Truth out of fear lest they should desert them.
910
The verse provides another proof of the fact that by the word "jinn" is here meant only a class of human beings, viz. the great and the powerful, for it is only one class of men that exploits another class, jinn as beings different from men have never been found to exploit men, neither are Divine Messengers known to have ever been raised among them.
وَكَذَٰلِكَ نُوَلِّى بَعْضَ ٱلظَّٰلِمِينَ بَعْضًۢا بِمَا كَانُوا۟ يَكْسِبُونَ
یعنی جیسا کہ اوپر کی آیت میں گزرا ہے۔
The words may also mean, 'And thus do We set some of the evil doers over others.'
Commentary:
The verse signifies that actually both the poor and the great are wrongdoers and it is on account of their sins that the poor become tools in the hands of the great.
This verse provides another proof of the fact that by the word جن (jinn) is here meant only a class of human beings, viz. the great and the powerful, for it is only one class of men that is set over the other. jinn as beings different from men have never been set over men, nor men over jinn.
2
یعنی جیسا کہ اوپر کی آیت میں گزرا ہے۔
870
Commentary:
The verse signifies that actually both the poor and the great are wrongdoers and it is on account of their sins that the poor become tools in the hands of the great.
This verse provides another proof of the fact that by the word جن (jinn) is here meant only a class of human beings, viz. the great and the powerful, for it is only one class of men that is set over the other. jinn as beings different from men have never been set over men, nor men over jinn.
910A
The words may also mean, 'And thus do We set some of the evil doers over others.'
يَٰمَعْشَرَ ٱلْجِنِّ وَٱلْإِنسِ أَلَمْ يَأْتِكُمْ رُسُلٌ مِّنكُمْ يَقُصُّونَ عَلَيْكُمْ ءَايَٰتِى وَيُنذِرُونَكُمْ لِقَآءَ يَوْمِكُمْ هَٰذَا ۚ قَالُوا۟ شَهِدْنَا عَلَىٰٓ أَنفُسِنَا ۖ وَغَرَّتْهُمُ ٱلْحَيَوٰةُ ٱلدُّنْيَا وَشَهِدُوا۟ عَلَىٰٓ أَنفُسِهِمْ أَنَّهُمْ كَانُوا۟ كَٰفِرِينَ
39:72; 40:51; 67:9, 10.
7:38.
39:72; 40:51; 67:9-10.
7:38.
Commentary:
The words, Messengers from among yourselves, supply further evidence of the fact that the word jinn does not here refer to a separate creation but to only a section of human beings. We learn from the Quran that Moses and the Holy Prophet were sent as Messengers to jinn also (46:30-33; 72:2-16) and we find no trace of any separate Messengers having ever been raised from among jinn, which shows that the word jinn here refers only to a special class of men. It may also be noted here that this word when applied to the great and powerful persons from among men is generally used in a bad sense, being applied to the wicked among them.
a
39:72; 40:51; 67:9, 10.
b
7:38.
a
39:72; 40:51; 67:9-10.
b
7:38.
871
Commentary:
The words, Messengers from among yourselves, supply further evidence of the fact that the word jinn does not here refer to a separate creation but to only a section of human beings. We learn from the Quran that Moses and the Holy Prophet were sent as Messengers to jinn also (46:30-33; 72:2-16) and we find no trace of any separate Messengers having ever been raised from among jinn, which shows that the word jinn here refers only to a special class of men. It may also be noted here that this word when applied to the great and powerful persons from among men is generally used in a bad sense, being applied to the wicked among them.
a
39:72; 40:51; 67:9, 10.
b
7:38.
وَلَقَدْ ذَرَأْنَا لِجَهَنَّمَ كَثِيرًا مِّنَ ٱلْجِنِّ وَٱلْإِنسِ ۖ لَهُمْ قُلُوبٌ لَّا يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لَّا يُبْصِرُونَ بِهَا وَلَهُمْ ءَاذَانٌ لَّا يَسْمَعُونَ بِهَآ ۚ أُو۟لَٰٓئِكَ كَٱلْأَنْعَٰمِ بَلْ هُمْ أَضَلُّ ۚ أُو۟لَٰٓئِكَ هُمُ ٱلْغَٰفِلُونَ
2:8; 22:47; 45:24.
25:45.
Lam is Lam-e-‘Aqibat denoting end or result. The verse has thus nothing to do with the object of man’s creation but only makes mention of the regrettable end of the life of many a man and jinn, (the latter word also meaning a special class of men, i.e. rulers or chiefs or great men). From the way in which they pass their days in sin and iniquity it seems as if they have been created for Hell.
2:8; 22:47; 45:24.
25:45.
Important Words:
The particle ل in the expression لجھنم is used to denote "end or result" and not "object" of the creation of the jinn and men. Such use is in perfect conformity with the idiom of the Arabic language, the لام in such a case being known as لام عاقبة(Lane).
Commentary:
The verse does not at all mean that men and jinn were created to be thrown into Hell. The use of the word "many" also belies that inference. Their creation, in fact, is intended to serve a great purpose (see 51:57). The present verse has thus nothing to do with the object of man’s creation, but only mentions the regrettable end of the life of many a man and jinn, the latter word also meaning a special class of men, i.e. rulers or chiefs or great men. They lead an evil life, the inevitable result of which is Hell. But from the way in which they spend their days in sin and iniquity it seems as if they were only created for Hell. The verse gives a brief but perfect description of those destined for Hell. They are the people whom God had endowed with understanding and with the faculty of perception and sight. They were blessed with all the necessary means by which they could find out and follow the right path and attain nearness to their Maker; but out of their perversity and waywardness they did not avail themselves of those means, with the result that they wandered away from the truth and fell into error. It was not, therefore, for Hell but for Heaven that God created them, but they themselves forsook the path of Heaven and chose the path of Hell.
The condition of such men is indeed worse than that of "cattle", because in spite of the fact that they possess understanding and the power to rise, they do not avail themselves of their understanding and, instead of rising (for which they are meant) ever go on falling lower and lower.
a
2:8; 22:47; 45:24.
b
25:45.
b
2:8; 22:47; 45:24.
c
25:45.
1066
Important Words:
The particle ل in the expression لجھنم is used to denote "end or result" and not "object" of the creation of the jinn and men. Such use is in perfect conformity with the idiom of the Arabic language, the لام in such a case being known as لام عاقبة(Lane).
Commentary:
The verse does not at all mean that men and jinn were created to be thrown into Hell. The use of the word "many" also belies that inference. Their creation, in fact, is intended to serve a great purpose (see 51:57). The present verse has thus nothing to do with the object of man’s creation, but only mentions the regrettable end of the life of many a man and jinn, the latter word also meaning a special class of men, i.e. rulers or chiefs or great men. They lead an evil life, the inevitable result of which is Hell. But from the way in which they spend their days in sin and iniquity it seems as if they were only created for Hell. The verse gives a brief but perfect description of those destined for Hell. They are the people whom God had endowed with understanding and with the faculty of perception and sight. They were blessed with all the necessary means by which they could find out and follow the right path and attain nearness to their Maker; but out of their perversity and waywardness they did not avail themselves of those means, with the result that they wandered away from the truth and fell into error. It was not, therefore, for Hell but for Heaven that God created them, but they themselves forsook the path of Heaven and chose the path of Hell.
The condition of such men is indeed worse than that of "cattle", because in spite of the fact that they possess understanding and the power to rise, they do not avail themselves of their understanding and, instead of rising (for which they are meant) ever go on falling lower and lower.
a
2:8; 22:47; 45:24.
b
25:45.
1075
Lam is Lam-e-‘Aqibat denoting end or result. The verse has thus nothing to do with the object of man’s creation but only makes mention of the regrettable end of the life of many a man and jinn, (the latter word also meaning a special class of men, i.e. rulers or chiefs or great men). From the way in which they pass their days in sin and iniquity it seems as if they have been created for Hell.
وَإِذْ قُلْنَا لِلْمَلَٰٓئِكَةِ ٱسْجُدُوا۟ لِءَادَمَ فَسَجَدُوٓا۟ إِلَّآ إِبْلِيسَ كَانَ مِنَ ٱلْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِۦٓ ۗ أَفَتَتَّخِذُونَهُۥ وَذُرِّيَّتَهُۥٓ أَوْلِيَآءَ مِن دُونِى وَهُمْ لَكُمْ عَدُوٌّۢ ۚ بِئْسَ لِلظَّٰلِمِينَ بَدَلًا
2:35; 7:12; 15:30, 31; 17:62; 20:117; 38:73-75.
2:35; 7:12; 15:30, 31; 17:62; 20:117; 38:73-75.
2:35; 7:20; 15:30-31; 17:62; 20:117; 38:73-75.
Commentary:
It is worthy of special note that at several places in the Quran where mention is made of the punishment which overtakes a people when they reject their Prophet, its object is to warn their successors that they should not repeat the errors of their predecessors. The example of Adam, our great progenitor whom Satan sought to seduce and involve in trouble, is set before disbelievers that they may benefit by it and not fall victims to the seductions of Satan and reject their Prophet.
c
2:35; 7:12; 15:30, 31; 17:62; 20:117; 38:73-75.
b
2:35; 7:20; 15:30-31; 17:62; 20:117; 38:73-75.
2091
Commentary:
It is worthy of special note that at several places in the Quran where mention is made of the punishment which overtakes a people when they reject their Prophet, its object is to warn their successors that they should not repeat the errors of their predecessors. The example of Adam, our great progenitor whom Satan sought to seduce and involve in trouble, is set before disbelievers that they may benefit by it and not fall victims to the seductions of Satan and reject their Prophet.
b
2:35; 7:12; 15:30, 31; 17:62; 20:117; 38:73-75.
وَحُشِرَ لِسُلَيْمَٰنَ جُنُودُهُۥ مِنَ ٱلْجِنِّ وَٱلْإِنسِ وَٱلطَّيْرِ فَهُمْ يُوزَعُونَ
38:19, 20.
这里 جِن (Jinn, 精纳) 可以意指山岳或野蛮部族, 现在注释的这节经文应当和 21:83; 34:13 和 38:38 节经文一起看。看来他指的是素莱曼军队的军事人员。جِن (精纳)、 اِنْس (Ins, 人) 和 طَیْر (Tair, 鸟--------可能代表他的军队的三个部门。本节经文和 34:13 节文中, 精纳这个单词用来代表这一军队中的一个特殊部份; 而在 21:83 和 38:38 节文中恶魔这个单词用来代表这同一阶层的人。看来素莱曼降服和征服了某些野蛮部族, 这近乎包括了这两个单词的含义。精纳和恶魔组成了他军队的主要部分并为他做其他各种各样艰苦的工作。“鸟” 这一单词意指疾驰的马匹, 可能代表素莱曼的骑兵。该单词的词义在 38:32-34 节经文中找到确证, 文中说素莱曼极喜欢马匹。因此, “精纳” 和 “人” 代表素莱曼的步兵, 而 “鸟” 代表他的骑兵。不过, 如果鸟当作真正的鸟来理解的话, 那么, 这一单词可以意指素莱曼用来携带信息的那些鸟。这样, 它们也可成为他军队中的一种非常有用而必需的附属部分。可是, 这三个单词用作隐喻的意义时可以各自意为 “大人物”、“普通人” 和 “精神高尚的人”。
طَیْر, 除了 “鸟” 的意义以外, 也可以用于诸如马匹等疾驰的兽类。طَيَّار (Tayyar) 是 طَائر (Ta’ir) 的加强形式, 意示一匹烈性的骏马, 它跑得快如飞鸟 (Lane和 Lisan)。
وَزَعَ (Waza‘a) 的意思是: 他停住了前面的那部分军队, 使得后面的部分军队能和他们集合在一起。 هُوَ يَزَعُ الْجَيْشَ (Huwa Yaza‘ul-Jaisha) 的意思是: 他正在按一定的次序把士兵布列成阵 (اَقْرَبْ, Aqrab)。«古兰经» 的这句话的意思是: (1) 他们分成小组; (2)他们像一支有秩序、有纪律的军队行军; (3) 他们最前的一部分停住不再前进, 让最后的一部分军队前来和他们集合在一起。这些话表明, 素莱曼有一支训练有素和纪律严明的军队, 这支军队有几个独立和性质不同的部门。
38:19, 20.
'Jinn' here may signify mountain or wild tribes. The verse under comment should be read along with vv. 21:83; 34:13 and 38:38. It seems to refer to the military personnel of Solomon’s army. The three words—Jinn, Ins (men) and Tair (birds)—may represent three departments of his army. In the present verse and in 34:13, the word Jinn has been used to represent a particular section of the army while in 21:83 and 38:38, the word Shayatin has been used to represent the same class. It seems that Solomon had subdued and subjugated some wild tribes, this approximately being the sense of both the words, Jinn and Shayatin, who formed an integral part of his army and did sundry, other hard tasks for him. The word Tair denoting swift-footed horses may represent Solomon’s cavalry. This meaning of the word finds corroboration in 38:32-34 where Solomon has been stated to possess great love for horses. Thus whereas Jinn and Ins (men) represented
Tair, besides meaning 'birds,' may also apply to swift-footed animals such as horses, etc. Tayyar which is an intensive form of Ta’ir signifies a sharp-spirited and quick-footed horse which runs so fast that it seems to be flying (Lane & Lisan).
Waza‘a means, he stopped the first part of the army so that their last part may join them. Huwa Yada‘ul-Jaisha means, he was arranging the soldiers in proper order and placing them in rows (Aqrab). The Quranic expression means: (1) They were formed into separate groups. (2) They marched like an ordered and disciplined army. (3) Their first part was stopped so that their last part might join them. These words show that Solomon had a well-trained and disciplined army which had several separate and distinct departments.
38:19-20.
Important Words:
یوزعون (formed into separate groups) is derived from وزع. They say وزع فلانا او بفلان i.e. he hindered or led or drove such a one and restrained him, and he incited or urged him with such a one. وزع الجیش means, he stopped the first part of the army so that their last part may join them. They say رأیته یزع الجیش i.e. I saw that he was arranging the soldiers in proper order and placing them in rows. وزع المال بینھم (wazza’a) means, he distributed the property among them. أوزع اللّٰه فلانا means, God inspired such a one. الاوزاع means, parties; companies (Aqrab). Thus according to the different significations of the root word, the Quranic expression فھم یوزعون would mean, they were formed into separate groups or classes; (2) they were hindered from cruel and tyrannous acts; (3) they marched like an ordered and disciplined army; and (4) their first part was stopped so that their last part might join them. These words show that Solomon had a well-trained and disciplined army which had several separate and distinct departments.
طیر (birds) is the plural of طائر which is active participle from طار which means, it flew or moved in the air by means of wings. طیر besides meaning "birds" may also apply to swift animals such as horses, etc. طیار (tayyar) which is an intensive form of طائر signifies a sharp-spirited and quick-footed horse that runs so fast that it seems to be flying (Lane). See also 3:50; 7:132 & 17:14.
جن (jinn) is derived from جن (janna). جنه means, it concealed, veiled, covered or protected him. جن means, the darkness of night or its intense darkness; such beings as keep aloof from the people as if remaining concealed, i.e. big people (Lane). Jinn in the present verse may represent mountain or wild people who had not till then been subjugated.
Commentary:
The verse under comment should be read along with 21:83; 34:13 & 38:38. It seems to refer to the military personnel of Solomon’s army. The three words جن (jinn), انس (men) and طیر (birds) may represent three departments of his army. In the present verse and in 34:13, the word جن (jinn) has been used to represent a particular section of the army while in 21:83 & 38:38, the word شیاطین has been used to represent the same class. It seems that Solomon had subdued and subjugated some wild tribes, this approximately being the sense of both the words جن and شیاطین who formed an integral part of his army and did sundry other difficult tasks for him.
The word طیر denoting swift-footed horses may represent Solomon’s cavalry. This meaning of the word finds corroboration in 38:32-34 where Solomon has been stated to possess great love for horses. Thus whereas جن (jinn) and انس(men) represented two sections of Solomon’s infantry, طیر (birds) stood for his cavalry. But if طیر may be taken to mean 'birds' then it would signify birds which Solomon employed for carrying messages. Thus they also formed a very useful and necessary adjunct to his army.
But these three words may also have been used in a metaphorical sense signifying respectively "big men," "ordinary men" and "highly spiritual men." In this sense of the words the verse would mean that while on military expeditions Solomon had all these three classes of men with him because they all had their usefulness.
a
38:19, 20.
941
这里 جِن (Jinn, 精纳) 可以意指山岳或野蛮部族, 现在注释的这节经文应当和 21:83; 34:13 和 38:38 节经文一起看。看来他指的是素莱曼军队的军事人员。جِن (精纳)、 اِنْس (Ins, 人) 和 طَیْر (Tair, 鸟--------可能代表他的军队的三个部门。本节经文和 34:13 节文中, 精纳这个单词用来代表这一军队中的一个特殊部份; 而在 21:83 和 38:38 节文中恶魔这个单词用来代表这同一阶层的人。看来素莱曼降服和征服了某些野蛮部族, 这近乎包括了这两个单词的含义。精纳和恶魔组成了他军队的主要部分并为他做其他各种各样艰苦的工作。“鸟” 这一单词意指疾驰的马匹, 可能代表素莱曼的骑兵。该单词的词义在 38:32-34 节经文中找到确证, 文中说素莱曼极喜欢马匹。因此, “精纳” 和 “人” 代表素莱曼的步兵, 而 “鸟” 代表他的骑兵。不过, 如果鸟当作真正的鸟来理解的话, 那么, 这一单词可以意指素莱曼用来携带信息的那些鸟。这样, 它们也可成为他军队中的一种非常有用而必需的附属部分。可是, 这三个单词用作隐喻的意义时可以各自意为 “大人物”、“普通人” 和 “精神高尚的人”。
942
طَیْر, 除了 “鸟” 的意义以外, 也可以用于诸如马匹等疾驰的兽类。طَيَّار (Tayyar) 是 طَائر (Ta’ir) 的加强形式, 意示一匹烈性的骏马, 它跑得快如飞鸟 (Lane和 Lisan)。
943
وَزَعَ (Waza‘a) 的意思是: 他停住了前面的那部分军队, 使得后面的部分军队能和他们集合在一起。 هُوَ يَزَعُ الْجَيْشَ (Huwa Yaza‘ul-Jaisha) 的意思是: 他正在按一定的次序把士兵布列成阵 (اَقْرَبْ, Aqrab)。«古兰经» 的这句话的意思是: (1) 他们分成小组; (2)他们像一支有秩序、有纪律的军队行军; (3) 他们最前的一部分停住不再前进, 让最后的一部分军队前来和他们集合在一起。这些话表明, 素莱曼有一支训练有素和纪律严明的军队, 这支军队有几个独立和性质不同的部门。
a
38:19-20.
2824
Important Words:
یوزعون (formed into separate groups) is derived from وزع. They say وزع فلانا او بفلان i.e. he hindered or led or drove such a one and restrained him, and he incited or urged him with such a one. وزع الجیش means, he stopped the first part of the army so that their last part may join them. They say رأیته یزع الجیش i.e. I saw that he was arranging the soldiers in proper order and placing them in rows. وزع المال بینھم (wazza’a) means, he distributed the property among them. أوزع اللّٰه فلانا means, God inspired such a one. الاوزاع means, parties; companies (Aqrab). Thus according to the different significations of the root word, the Quranic expression فھم یوزعون would mean, they were formed into separate groups or classes; (2) they were hindered from cruel and tyrannous acts; (3) they marched like an ordered and disciplined army; and (4) their first part was stopped so that their last part might join them. These words show that Solomon had a well-trained and disciplined army which had several separate and distinct departments.
طیر (birds) is the plural of طائر which is active participle from طار which means, it flew or moved in the air by means of wings. طیر besides meaning "birds" may also apply to swift animals such as horses, etc. طیار (tayyar) which is an intensive form of طائر signifies a sharp-spirited and quick-footed horse that runs so fast that it seems to be flying (Lane). See also 3:50; 7:132 & 17:14.
جن (jinn) is derived from جن (janna). جنه means, it concealed, veiled, covered or protected him. جن means, the darkness of night or its intense darkness; such beings as keep aloof from the people as if remaining concealed, i.e. big people (Lane). Jinn in the present verse may represent mountain or wild people who had not till then been subjugated.
Commentary:
The verse under comment should be read along with 21:83; 34:13 & 38:38. It seems to refer to the military personnel of Solomon’s army. The three words جن (jinn), انس (men) and طیر (birds) may represent three departments of his army. In the present verse and in 34:13, the word جن (jinn) has been used to represent a particular section of the army while in 21:83 & 38:38, the word شیاطین has been used to represent the same class. It seems that Solomon had subdued and subjugated some wild tribes, this approximately being the sense of both the words جن and شیاطین who formed an integral part of his army and did sundry other difficult tasks for him.
The word طیر denoting swift-footed horses may represent Solomon’s cavalry. This meaning of the word finds corroboration in 38:32-34 where Solomon has been stated to possess great love for horses. Thus whereas جن (jinn) and انس(men) represented two sections of Solomon’s infantry, طیر (birds) stood for his cavalry. But if طیر may be taken to mean 'birds' then it would signify birds which Solomon employed for carrying messages. Thus they also formed a very useful and necessary adjunct to his army.
But these three words may also have been used in a metaphorical sense signifying respectively "big men," "ordinary men" and "highly spiritual men." In this sense of the words the verse would mean that while on military expeditions Solomon had all these three classes of men with him because they all had their usefulness.
a
38:19, 20.
2153
'Jinn' here may signify mountain or wild tribes. The verse under comment should be read along with vv. 21:83; 34:13 and 38:38. It seems to refer to the military personnel of Solomon’s army. The three words—Jinn, Ins (men) and Tair (birds)—may represent three departments of his army. In the present verse and in 34:13, the word Jinn has been used to represent a particular section of the army while in 21:83 and 38:38, the word Shayatin has been used to represent the same class. It seems that Solomon had subdued and subjugated some wild tribes, this approximately being the sense of both the words, Jinn and Shayatin, who formed an integral part of his army and did sundry, other hard tasks for him. The word Tair denoting swift-footed horses may represent Solomon’s cavalry. This meaning of the word finds corroboration in 38:32-34 where Solomon has been stated to possess great love for horses. Thus whereas Jinn and Ins (men) represented
2154
Tair, besides meaning 'birds,' may also apply to swift-footed animals such as horses, etc. Tayyar which is an intensive form of Ta’ir signifies a sharp-spirited and quick-footed horse which runs so fast that it seems to be flying (Lane & Lisan).
2155
Waza‘a means, he stopped the first part of the army so that their last part may join them. Huwa Yada‘ul-Jaisha means, he was arranging the soldiers in proper order and placing them in rows (Aqrab). The Quranic expression means: (1) They were formed into separate groups. (2) They marched like an ordered and disciplined army. (3) Their first part was stopped so that their last part might join them. These words show that Solomon had a well-trained and disciplined army which had several separate and distinct departments.
قَالَ عِفْرِيتٌ مِّنَ ٱلْجِنِّ أَنَا۠ ءَاتِيكَ بِهِۦ قَبْلَ أَن تَقُومَ مِن مَّقَامِكَ ۖ وَإِنِّى عَلَيْهِ لَقَوِىٌّ أَمِينٌ
قَالَ عِفْرِیْتٌ مِّنَ الْجِنِّ کے الفاظ قرآن مجید میں ہیں اور اس سے مراد پہاڑی قوموں کے افراد میں سے ایک سردار ہے۔
Ifrit, derived from ‘Afara which means, he threw him on the ground or humbled him, is a word used both for men and jinn and means, (1) one strong and powerful; (2) sharp, vigorous and effective in an affair, exceeding ordinary bounds therein with intelligence and sagacity; (3) a chief, etc. (Lane).
These words indicate that the said ‘Ifrit was a very high official who wielded great authority and was, therefore, quite confident of carrying out the orders of his master to his entire satisfaction within the time allotted to him. Maqamika signifies the place where Solomon had encamped on his way to Saba’ and was waiting for his envoy to come back with the reply to his letter to the Queen of Sheba.
Important Words:
عفریت (stalwart) is derived from عفر. They say عفرہ i.e. he covered him with dust; he threw him on the ground. عفرہ(‘affara) means, he humbled or abased him. عفریت is a word which is used for men, the jinn and the devils and means, (1) strong and powerful; (2) sharp, vigorous and effective in an affair, exceeding ordinary bounds therein with intelligence and sagacity; (3) a chief; (4) evil in disposition and malignant; (5) insolent and audacious in pride, and in acts of rebellion and (6) one who rolls his adversary in the dust (Lane & Aqrab).
Commentary:
The words, "I possess power therefor and I am trustworthy," indicate that the said ‘ifrit was a very high official who wielded great authority and was therefore quite confident of carrying out the orders of his master to his entire satisfaction within the time allotted to him.
The words مقامک (thy camp) signify the place where Solomon had encamped on his way to Saba’ and was waiting for his envoys to come back with the reply to his letter to the Queen of Sheba.
2
قَالَ عِفْرِیْتٌ مِّنَ الْجِنِّ کے الفاظ قرآن مجید میں ہیں اور اس سے مراد پہاڑی قوموں کے افراد میں سے ایک سردار ہے۔
2840
Important Words:
عفریت (stalwart) is derived from عفر. They say عفرہ i.e. he covered him with dust; he threw him on the ground. عفرہ(‘affara) means, he humbled or abased him. عفریت is a word which is used for men, the jinn and the devils and means, (1) strong and powerful; (2) sharp, vigorous and effective in an affair, exceeding ordinary bounds therein with intelligence and sagacity; (3) a chief; (4) evil in disposition and malignant; (5) insolent and audacious in pride, and in acts of rebellion and (6) one who rolls his adversary in the dust (Lane & Aqrab).
Commentary:
The words, "I possess power therefor and I am trustworthy," indicate that the said ‘ifrit was a very high official who wielded great authority and was therefore quite confident of carrying out the orders of his master to his entire satisfaction within the time allotted to him.
The words مقامک (thy camp) signify the place where Solomon had encamped on his way to Saba’ and was waiting for his envoys to come back with the reply to his letter to the Queen of Sheba.
2172
Ifrit, derived from ‘Afara which means, he threw him on the ground or humbled him, is a word used both for men and jinn and means, (1) one strong and powerful; (2) sharp, vigorous and effective in an affair, exceeding ordinary bounds therein with intelligence and sagacity; (3) a chief, etc. (Lane).
2173
These words indicate that the said ‘Ifrit was a very high official who wielded great authority and was, therefore, quite confident of carrying out the orders of his master to his entire satisfaction within the time allotted to him. Maqamika signifies the place where Solomon had encamped on his way to Saba’ and was waiting for his envoy to come back with the reply to his letter to the Queen of Sheba.
وَلِسُلَيْمَٰنَ ٱلرِّيحَ غُدُوُّهَا شَهْرٌ وَرَوَاحُهَا شَهْرٌ ۖ وَأَسَلْنَا لَهُۥ عَيْنَ ٱلْقِطْرِ ۖ وَمِنَ ٱلْجِنِّ مَن يَعْمَلُ بَيْنَ يَدَيْهِ بِإِذْنِ رَبِّهِۦ ۖ وَمَن يَزِغْ مِنْهُمْ عَنْ أَمْرِنَا نُذِقْهُ مِنْ عَذَابِ ٱلسَّعِيرِ
21:82; 38:37.
素莱曼的统治从叙利亚北部沿地中海东岸直到红海, 沿着阿拉伯海到波斯湾。实际上, 在素莱曼时代, 以色列帝国达到了财富、权力和威望的顶点, 因为 رِيْح (Rih) 这一单词的意思, 除了别的以外, 在这节经文中是权力和征服 (Lane)。这节经文也表明, 素莱曼有一支庞大的商 (业) 船队 («列王纪上», 9:26-28和 «犹太白科全书»卷11, 437页), 工业和手工业在他的时代也非常发达, 而且他也征服和迫使许多桀骜难驯的山地部族为他做工作 («历代志下»，4:1-2; 2:18)。
یعنی خلیج فارس سے انطاکیہ تک ہوائیں نہایت عمدگی سے چلتی رہتی تھیں جس سے سلیمانؑ کے زمانہ میں بحری تجارت اچھی ہوتی تھی۔
یعنی تانبہ کے پگھلانے والی فیکٹریاں بنانے کی اُسے توفیق دی تھی۔
دیکھئے نوٹ سورۂ نمل آیت۴۰۔
21:82; 38:37.
Solomon’s dominions extended from northern Syria along the coast of the eastern Mediterranean down to the Red Sea, along the Arabian Sea and up to the Persian Gulf. In fact, in Solomon’s time, the Israelite Empire had reached its zenith in wealth, power and prestige as the word Rih which, among other things, means power and conquests, (Lane), used in the verse, shows. The verse also shows that Solomon possessed a large mercantile navy (I Kings, 9: 26-28 & Jew. Enc. vol. Xl. p. 437) and that industry and craftsmanship had greatly developed under him and that he had also conquered and pressed into service wild and rebellious mountain tribes (II Chron. 4: 1,2 & 2: 18).
21:82; 27:18; 38:37.
Important Words:
رواح (evening course) is derived from راح which means, he went or journeyed or worked. They say راح الیھم i.e. he went to them or he went to them in the evening; or did a thing in the evening or in the afternoon; he went or journeyed at any time. الرواح is the going or journeying in the last or latter part of the day; or the going or journeying at any time of the day or night. ریح means, the wind; a good or pure thing; mercy; aid against an enemy; victory or conquest: predominance and power; a turn of good fortune (Lane & Aqrab). See also 8:47.
Commentary:
The verse speaks volumes for the vast extent of Solomon’s dominions and the peace and prosperity which reigned in his empire. Solomon’s dominions extended from northern Syria along the coast of the eastern Mediterranean down to the Red Sea, along the Arabian Sea and up to the Persian Gulf. In fact, in Solomon’s time, the Israelite empire had reached its zenith in wealth, power and prestige as the word ریح which, among other things, means power and conquests, used in the verse, shows. The verse also shows that Solomon possessed a large mercantile navy:
"And King Solomon made a navy of ships in Ezion-geber, which is beside Eloth, on the shore of the Red Sea, in the land of Edom. And Hiram sent in the navy his servants, shipmen that had knowledge of the sea, with the servants of Solomon. And they came to Ophire, and fetched from thence gold, four hundred and twenty tents and brought it to King Solomon" (1 Kings 9: 26-28).
Solomon’s foreign alliances formed the basis for foreign commercial relations. From the Egyptians he bought chariots and horses, which he sold to the Hittites and other people of the north. With the Phoenicians he united in maritime commerce, sending out a fleet once in three years from Ezion-geber, at the head of the Gulf of Akaba, to Ophire, presumably on the eastern coast of the Arabian Peninsula. From this distant port, and others on the way, he derived fabulous amounts of gold and tropical products. These revenues gave him almost unlimited means for increasing the glory of his capital city and palace, and for the perfection of his civil and military organizations (Jew. Enc. vol. xi. p. 437).
The words, "And We caused a fount of molten copper to flow for him." signify the high stage to which industry and craftsmanship had developed under Solomon. He had erected factories in which copper was melted. In the Bible we have:
"Moreover, he made an altar of brass, twenty cubits the length thereof, and twenty cubits the breadth thereof and ten cubits the height thereof. Also he made a molten sea of ten cubits from brim to brim, round in compass and the height thereof was five cubits" (II Chronicles 4: 1-2).
The expression. "And of the jinn were some who worked under him" shows that Solomon had conquered and pressed into service wild and rebellious mountain tribes who worked for him day and night. Incidentally, the verse shows that Solomon’s rule was firm and strong. A reference to this is also to be found in the Bible in II Chronicles, 2: 18.
a
21:82; 38:37.
1043
素莱曼的统治从叙利亚北部沿地中海东岸直到红海, 沿着阿拉伯海到波斯湾。实际上, 在素莱曼时代, 以色列帝国达到了财富、权力和威望的顶点, 因为 رِيْح (Rih) 这一单词的意思, 除了别的以外, 在这节经文中是权力和征服 (Lane)。这节经文也表明, 素莱曼有一支庞大的商 (业) 船队 («列王纪上», 9:26-28和 «犹太白科全书»卷11, 437页), 工业和手工业在他的时代也非常发达, 而且他也征服和迫使许多桀骜难驯的山地部族为他做工作 («历代志下»，4:1-2; 2:18)。
4
یعنی خلیج فارس سے انطاکیہ تک ہوائیں نہایت عمدگی سے چلتی رہتی تھیں جس سے سلیمانؑ کے زمانہ میں بحری تجارت اچھی ہوتی تھی۔
5
یعنی تانبہ کے پگھلانے والی فیکٹریاں بنانے کی اُسے توفیق دی تھی۔
6
دیکھئے نوٹ سورۂ نمل آیت۴۰۔
a
21:82; 27:18; 38:37.
3139
Important Words:
رواح (evening course) is derived from راح which means, he went or journeyed or worked. They say راح الیھم i.e. he went to them or he went to them in the evening; or did a thing in the evening or in the afternoon; he went or journeyed at any time. الرواح is the going or journeying in the last or latter part of the day; or the going or journeying at any time of the day or night. ریح means, the wind; a good or pure thing; mercy; aid against an enemy; victory or conquest: predominance and power; a turn of good fortune (Lane & Aqrab). See also 8:47.
Commentary:
The verse speaks volumes for the vast extent of Solomon’s dominions and the peace and prosperity which reigned in his empire. Solomon’s dominions extended from northern Syria along the coast of the eastern Mediterranean down to the Red Sea, along the Arabian Sea and up to the Persian Gulf. In fact, in Solomon’s time, the Israelite empire had reached its zenith in wealth, power and prestige as the word ریح which, among other things, means power and conquests, used in the verse, shows. The verse also shows that Solomon possessed a large mercantile navy:
"And King Solomon made a navy of ships in Ezion-geber, which is beside Eloth, on the shore of the Red Sea, in the land of Edom. And Hiram sent in the navy his servants, shipmen that had knowledge of the sea, with the servants of Solomon. And they came to Ophire, and fetched from thence gold, four hundred and twenty tents and brought it to King Solomon" (1 Kings 9: 26-28).
Solomon’s foreign alliances formed the basis for foreign commercial relations. From the Egyptians he bought chariots and horses, which he sold to the Hittites and other people of the north. With the Phoenicians he united in maritime commerce, sending out a fleet once in three years from Ezion-geber, at the head of the Gulf of Akaba, to Ophire, presumably on the eastern coast of the Arabian Peninsula. From this distant port, and others on the way, he derived fabulous amounts of gold and tropical products. These revenues gave him almost unlimited means for increasing the glory of his capital city and palace, and for the perfection of his civil and military organizations (Jew. Enc. vol. xi. p. 437).
The words, "And We caused a fount of molten copper to flow for him." signify the high stage to which industry and craftsmanship had developed under Solomon. He had erected factories in which copper was melted. In the Bible we have:
"Moreover, he made an altar of brass, twenty cubits the length thereof, and twenty cubits the breadth thereof and ten cubits the height thereof. Also he made a molten sea of ten cubits from brim to brim, round in compass and the height thereof was five cubits" (II Chronicles 4: 1-2).
The expression. "And of the jinn were some who worked under him" shows that Solomon had conquered and pressed into service wild and rebellious mountain tribes who worked for him day and night. Incidentally, the verse shows that Solomon’s rule was firm and strong. A reference to this is also to be found in the Bible in II Chronicles, 2: 18.
a
21:82; 38:37.
2380
Solomon’s dominions extended from northern Syria along the coast of the eastern Mediterranean down to the Red Sea, along the Arabian Sea and up to the Persian Gulf. In fact, in Solomon’s time, the Israelite Empire had reached its zenith in wealth, power and prestige as the word Rih which, among other things, means power and conquests, (Lane), used in the verse, shows. The verse also shows that Solomon possessed a large mercantile navy (I Kings, 9: 26-28 & Jew. Enc. vol. Xl. p. 437) and that industry and craftsmanship had greatly developed under him and that he had also conquered and pressed into service wild and rebellious mountain tribes (II Chron. 4: 1,2 & 2: 18).
يَعْمَلُونَ لَهُۥ مَا يَشَآءُ مِن مَّحَٰرِيبَ وَتَمَٰثِيلَ وَجِفَانٍ كَٱلْجَوَابِ وَقُدُورٍ رَّاسِيَٰتٍ ۚ ٱعْمَلُوٓا۟ ءَالَ دَاوُۥدَ شُكْرًا ۚ وَقَلِيلٌ مِّنْ عِبَادِىَ ٱلشَّكُورُ
21:81.
ترجمہ میں ضمیر کی جگہ ظاہر اسم استعمال کیا گیا ہے۔
جیسے اجمیر شریف کی دیگیں۔
21:81.
Besides being a highly prosperous, powerful and civilized monarch, Solomon was the prince of builders among Israelite rulers. He had a special taste for architecture which had greatly developed under him. The Temple of Jerusalem bears an eloquent testimony to his fine architectural taste.
21:81.
Important Words:
محاریب (palaces) is the plural of محراب which among other things means, a palace; a mosque (Lane & Aqrab). See also 3:38.
جفان (basins) is the plural of جفنة which is an infinitive noun from جفن. They say جفن الناقة i.e. he slaughtered the she-camel and gave the flesh for food to the people in bowls. جفنة means, a large bowl or receptacle, particularly used for food; a small well; a generous man. جفنة غراء means, a generous man who entertains many guests and feeds many. He is so called because people are fed by him in the جفنة (Lane & Aqrab).
جواب (reservoirs) is the plural of جابیة which is derived from جبا. They say جبا الخراج i.e. he collected the tribute. جبا الماء فی الحوضmeans, he collected the water in the pond. جواب is the plural of جابیة which means, a large watering-trough in which water is collected for camels, a water reservoir; a company of men (Lane & Aqrab).
راسیات (fixed) is the plural of راسیة which is derived from رسا which means, it was or became fixed, firm, stable. قدر راسیةmeans, a cooking pot that will not be removed from its place on account of its large size and heaviness. جبال راسیة means, firm mountains (Lane & Aqrab). See also 16:16.
Commentary:
The verse shows that besides being a highly prosperous, powerful and civilized monarch, Solomon was the prince of builders among Israelite rulers. He had a special taste for architecture which had greatly developed under him. The Temple of Jerusalem bears an eloquent testimony to his fine architectural taste.
b
21:81.
1
ترجمہ میں ضمیر کی جگہ ظاہر اسم استعمال کیا گیا ہے۔
2
جیسے اجمیر شریف کی دیگیں۔
a
21:81.
3140
Important Words:
محاریب (palaces) is the plural of محراب which among other things means, a palace; a mosque (Lane & Aqrab). See also 3:38.
جفان (basins) is the plural of جفنة which is an infinitive noun from جفن. They say جفن الناقة i.e. he slaughtered the she-camel and gave the flesh for food to the people in bowls. جفنة means, a large bowl or receptacle, particularly used for food; a small well; a generous man. جفنة غراء means, a generous man who entertains many guests and feeds many. He is so called because people are fed by him in the جفنة (Lane & Aqrab).
جواب (reservoirs) is the plural of جابیة which is derived from جبا. They say جبا الخراج i.e. he collected the tribute. جبا الماء فی الحوضmeans, he collected the water in the pond. جواب is the plural of جابیة which means, a large watering-trough in which water is collected for camels, a water reservoir; a company of men (Lane & Aqrab).
راسیات (fixed) is the plural of راسیة which is derived from رسا which means, it was or became fixed, firm, stable. قدر راسیةmeans, a cooking pot that will not be removed from its place on account of its large size and heaviness. جبال راسیة means, firm mountains (Lane & Aqrab). See also 16:16.
Commentary:
The verse shows that besides being a highly prosperous, powerful and civilized monarch, Solomon was the prince of builders among Israelite rulers. He had a special taste for architecture which had greatly developed under him. The Temple of Jerusalem bears an eloquent testimony to his fine architectural taste.
a
21:81.
2381
Besides being a highly prosperous, powerful and civilized monarch, Solomon was the prince of builders among Israelite rulers. He had a special taste for architecture which had greatly developed under him. The Temple of Jerusalem bears an eloquent testimony to his fine architectural taste.
وَقَالَ ٱلَّذِينَ كَفَرُوا۟ رَبَّنَآ أَرِنَا ٱلَّذَيْنِ أَضَلَّانَا مِنَ ٱلْجِنِّ وَٱلْإِنسِ نَجْعَلْهُمَا تَحْتَ أَقْدَامِنَا لِيَكُونَا مِنَ ٱلْأَسْفَلِينَ
چونکہ دنیا میں گمراہ کرنے والے لوگ بڑے معزّز سمجھے جاتے ہیں۔ قیامت کے دن ادنیٰ درجہ کے لوگ جو اُن کی اتباع کیا کرتے تھے‘ خداتعالیٰ سے درخواست کریں گے کہ اگر تو ان کو ہمارے حوالہ کرے تو ہم ان کو پیروں کے نیچے مسلیں تا کہ ان کی ساری عزت جاتی رہے اور وہ ذلیل ترین آدمی بن جائیں۔
33:69; 38:62.
Commentary:
The word الذین means, two groups or sets of people, one from among the jinn and the other from among men.
c
33:69; 38:62.
1189
人分两群或两类, 一类在精纳 (جِنّ, Jinn 非普通人), 一类在普通人。
1
چونکہ دنیا میں گمراہ کرنے والے لوگ بڑے معزّز سمجھے جاتے ہیں۔ قیامت کے دن ادنیٰ درجہ کے لوگ جو اُن کی اتباع کیا کرتے تھے‘ خداتعالیٰ سے درخواست کریں گے کہ اگر تو ان کو ہمارے حوالہ کرے تو ہم ان کو پیروں کے نیچے مسلیں تا کہ ان کی ساری عزت جاتی رہے اور وہ ذلیل ترین آدمی بن جائیں۔
a
33:69; 38:62.
3580
Commentary:
The word الذین means, two groups or sets of people, one from among the jinn and the other from among men.
b
33:69; 38:62.
2634
Two groups or sets of people, one from among the jinn and the other from among men.
وَإِذْ صَرَفْنَآ إِلَيْكَ نَفَرًا مِّنَ ٱلْجِنِّ يَسْتَمِعُونَ ٱلْقُرْءَانَ فَلَمَّا حَضَرُوهُ قَالُوٓا۟ أَنصِتُوا۟ ۖ فَلَمَّا قُضِىَ وَلَّوْا۟ إِلَىٰ قَوْمِهِم مُّنذِرِينَ
72:2.
这节经文提到的一伙精纳是纳西宾 (نَصِيْبِيْن, Nasibin) 的犹太人, 或, 有些人却认为是伊拉克的莫塞尔人 (مَوْصِل, Mausil) 或尼尼微 (نِيْنَوَى, Nineveh) 人。他们担心麦加人反对, 所以在夜间会见了穆圣; 他们听了 «古兰经» 和穆圣的教导之后就皈依了伊斯兰教, 并把新的启示带给了也乐意接受的民族 (بَيَان, Bayan, Vol。 8)。另见72:2
اس آیت میں جِنّ کا لفظ استعارۃً ایک یہودی وفد کے لئے بولا گیا ہے جو رسول کریم صلی اللہ علیہ وسلم کی خبر سن کر پوشیدہ طور پر آپ سے ملنے آیا تھا اور نصیبین واقعہ عراق کا رہنے والا تھا۔ وہ لوگ چونکہ دور سے آئے تھے۔ چُھپ کر رسول کریم صلی اللہ علیہ وسلم سے ملے تا کہ ان کی قوم اور عرب کے لوگ دشمن نہ ہو جائیں (فتح البیان جلد۸ ص۳۵۵)
72:2.
The party of jinn referred to in this verse were the Jews of Nasibain, or, as some say, of Mosul or Nineveh in Iraq. Being apprehensive of the Meccans’ opposition they met the Holy Prophet at night and after listening to the Qur’an and to the Holy Prophet’s discourse, they became converted to Islam and carried the new Message to their people who also readily accepted it (Bayan, vol. 8). See also 72:2.
72:2.
Important Words:
نفراً (a party) is derived from نفر (nafara) which means, he ran away at random; he broke loose and went hither and thither; he became separated and returned to a distance. نفر (nafarun) means, a number of men from three to ten or less than ten; a man’s people or tribe consisting of his near relations (Lane).
Commentary:
The party of men referred to in the verse were the Jews of Nusaybin or, as some say, from Mosul or Nineveh in Iraq. Being apprehensive of the Meccans’ opposition, they met the Holy Prophet at night and after listening to the Quran and to the Holy Prophet’s discourse, they converted to Islam and carried the new Message to their people who also readily accepted it. The next verse leaves no doubt that they were Jews and seemed to be the leaders of their people (Bayan, vol. 8). See also 72:2.
a
72:2.
1255
这节经文提到的一伙精纳是纳西宾 (نَصِيْبِيْن, Nasibin) 的犹太人, 或, 有些人却认为是伊拉克的莫塞尔人 (مَوْصِل, Mausil) 或尼尼微 (نِيْنَوَى, Nineveh) 人。他们担心麦加人反对, 所以在夜间会见了穆圣; 他们听了 «古兰经» 和穆圣的教导之后就皈依了伊斯兰教, 并把新的启示带给了也乐意接受的民族 (بَيَان, Bayan, Vol。 8)。另见72:2
1
اس آیت میں جِنّ کا لفظ استعارۃً ایک یہودی وفد کے لئے بولا گیا ہے جو رسول کریم صلی اللہ علیہ وسلم کی خبر سن کر پوشیدہ طور پر آپ سے ملنے آیا تھا اور نصیبین واقعہ عراق کا رہنے والا تھا۔ وہ لوگ چونکہ دور سے آئے تھے۔ چُھپ کر رسول کریم صلی اللہ علیہ وسلم سے ملے تا کہ ان کی قوم اور عرب کے لوگ دشمن نہ ہو جائیں (فتح البیان جلد۸ ص۳۵۵)
a
72:2.
3783
Important Words:
نفراً (a party) is derived from نفر (nafara) which means, he ran away at random; he broke loose and went hither and thither; he became separated and returned to a distance. نفر (nafarun) means, a number of men from three to ten or less than ten; a man’s people or tribe consisting of his near relations (Lane).
Commentary:
The party of men referred to in the verse were the Jews of Nusaybin or, as some say, from Mosul or Nineveh in Iraq. Being apprehensive of the Meccans’ opposition, they met the Holy Prophet at night and after listening to the Quran and to the Holy Prophet’s discourse, they converted to Islam and carried the new Message to their people who also readily accepted it. The next verse leaves no doubt that they were Jews and seemed to be the leaders of their people (Bayan, vol. 8). See also 72:2.
b
72:2.
2733
The party of jinn referred to in this verse were the Jews of Nasibain, or, as some say, of Mosul or Nineveh in Iraq. Being apprehensive of the Meccans’ opposition they met the Holy Prophet at night and after listening to the Qur’an and to the Holy Prophet’s discourse, they became converted to Islam and carried the new Message to their people who also readily accepted it (Bayan, vol. 8). See also 72:2.
قَالُوا۟ يَٰقَوْمَنَآ إِنَّا سَمِعْنَا كِتَٰبًا أُنزِلَ مِنۢ بَعْدِ مُوسَىٰ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ يَهْدِىٓ إِلَى ٱلْحَقِّ وَإِلَىٰ طَرِيقٍ مُّسْتَقِيمٍ
72:2, 3.
The verse shows that the party of jinn mentioned in the previous verse were Jews because they spoke of the Qur’an as 'the Book which has been sent down after Moses.'
72:2-3.
Commentary:
This verse clearly shows that the party of men mentioned in the previous verse were Jews because they spoke of the Quran as "the Book which has been sent down after Moses".
b
72:2, 3.
1256
这节经文说明上一节提到的一伙精纳是犹太人, 因为他们把 «古兰经» 说成是 “穆撒之后降临的经典。”
a
72:2-3.
3784
Commentary:
This verse clearly shows that the party of men mentioned in the previous verse were Jews because they spoke of the Quran as "the Book which has been sent down after Moses".
a
72:2, 3.
2734
The verse shows that the party of jinn mentioned in the previous verse were Jews because they spoke of the Qur’an as 'the Book which has been sent down after Moses.'
يَٰمَعْشَرَ ٱلْجِنِّ وَٱلْإِنسِ إِنِ ٱسْتَطَعْتُمْ أَن تَنفُذُوا۟ مِنْ أَقْطَارِ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ فَٱنفُذُوا۟ ۚ لَا تَنفُذُونَ إِلَّا بِسُلْطَٰنٍ
经注家对这节经文有多种解释。根据一种解释, 科学家和哲学家为他们在物质科学所取得的伟大进展而骄傲, 但他们终于知道了, 不管他们科学知识方面能够取得多大的进展, 但没法完全了解支配宇宙的规律, 加以充分的掌握。即使有所尝试也将在追求中失败。根据另一种解释, 这节经文是警告罪人们: “让他们大胆打破诸天和大地的约束吧! 他们不能泰然不顾真主的律令而躲过真主的惩罚。” 这节经文也可指制造火箭和人造卫星等, 俄国人和美国人正试图以此到达天体。他们充其量知道了, 他们充其量也只能到达离地球最近的行星, 但安拉的宇宙是深不可测的。
جنّ امراء اور اِنْس عوام۔ سو آج کل ایک طرف امراء کا گروہ ہے یعنی کیپیٹل ازم اور دوسری طرف پر ولتاریت یعنی عوام کا۔ یا یوں کہو کہ روس کا۔
دونوں پارٹیاں ایسے راکٹ تیار کر رہی ہیں جن سے بلند آسمانی سیاروں تک پہنچ سکیں۔ مگر فرماتا ہے وہ اس میں کامیاب نہیں ہوں گے اور زیادہ سے زیادہ ان سیاروں تک پہنچ سکیں گے جو اس زمین سے کھلی آنکھ سے نظر آتے ہیں۔
یعنی آسمانی تعلیم کا مقابلہ تم زور سے نہیں کر سکتے اور اپنی طاقت کے َبل پر اس سے آزادنہیں ہو سکتے صرف ایک ہی ذریعہ ہے کہ دلیل کے ساتھ آسمانی تعلیم کو باطل کرو۔
The verse has been variously interpreted. According to one interpretation the scientists and philosophers, who are proud of the great advance they have made in the material sciences, have been told that they cannot, however great advance they might make in knowledge and science, so completely comprehend all the laws of nature governing the universe as to acquire their complete mastery. Try as they might, they will fail in their quest. According to another interpretation, the verse warns sinners: 'Let them dare break through the confines of the heavens and earth, they shall not be able to defy Divine laws with impunity and escape Divine punishment.' The verse may also point to the making of rockets, sputniks, etc. by means of which the Russians and the Americans are seeking to reach heavenly bodies. They are told that at best they may reach only some of the planets which are nearest to the earth, but God’s universe is unfathomable.
Important Words:
معشر (company) is derived from عاشر and عاشر ھم means, he mixed with them; consorted with them; held social and familiar intercourse with them. معشر among other things means, any company of men whose state of circumstances is one (Lane & Aqrab). This meaning of the word shows that معشر الجن و الانس are the two classes of men and signify the same as الثقلان mentioned in v. 32 above.
Commentary:
The verse has been variously interpreted: According to one interpretation the scientists and philosophers who are proud of the great advance they have made in material sciences have been warned that they cannot however high they might rise in knowledge and science, so completely comprehend the laws of nature governing the universe as to overpower and master them. Try as they might, they will fail in their quest. This interpretation is in accordance with the context. According to another interpretation which also agrees with the context, the verse warns sinners: let them dare to break through the confines of the heavens and earth, they shall not be able to defy divine laws with impunity and escape Divine punishment. It may also point to the making of rockets, sputniks. etc., by means of which the Russians and the Americans seek to reach heavenly bodies. They are told that at best they can reach only those planets which are visible to human eye. Beyond that their efforts shall fail. God’s universe is unfathomable.
1354
经注家对这节经文有多种解释。根据一种解释, 科学家和哲学家为他们在物质科学所取得的伟大进展而骄傲, 但他们终于知道了, 不管他们科学知识方面能够取得多大的进展, 但没法完全了解支配宇宙的规律, 加以充分的掌握。即使有所尝试也将在追求中失败。根据另一种解释, 这节经文是警告罪人们: “让他们大胆打破诸天和大地的约束吧! 他们不能泰然不顾真主的律令而躲过真主的惩罚。” 这节经文也可指制造火箭和人造卫星等, 俄国人和美国人正试图以此到达天体。他们充其量知道了, 他们充其量也只能到达离地球最近的行星, 但安拉的宇宙是深不可测的。
7
جنّ امراء اور اِنْس عوام۔ سو آج کل ایک طرف امراء کا گروہ ہے یعنی کیپیٹل ازم اور دوسری طرف پر ولتاریت یعنی عوام کا۔ یا یوں کہو کہ روس کا۔
8
دونوں پارٹیاں ایسے راکٹ تیار کر رہی ہیں جن سے بلند آسمانی سیاروں تک پہنچ سکیں۔ مگر فرماتا ہے وہ اس میں کامیاب نہیں ہوں گے اور زیادہ سے زیادہ ان سیاروں تک پہنچ سکیں گے جو اس زمین سے کھلی آنکھ سے نظر آتے ہیں۔
9
یعنی آسمانی تعلیم کا مقابلہ تم زور سے نہیں کر سکتے اور اپنی طاقت کے َبل پر اس سے آزادنہیں ہو سکتے صرف ایک ہی ذریعہ ہے کہ دلیل کے ساتھ آسمانی تعلیم کو باطل کرو۔
4068
Important Words:
معشر (company) is derived from عاشر and عاشر ھم means, he mixed with them; consorted with them; held social and familiar intercourse with them. معشر among other things means, any company of men whose state of circumstances is one (Lane & Aqrab). This meaning of the word shows that معشر الجن و الانس are the two classes of men and signify the same as الثقلان mentioned in v. 32 above.
Commentary:
The verse has been variously interpreted: According to one interpretation the scientists and philosophers who are proud of the great advance they have made in material sciences have been warned that they cannot however high they might rise in knowledge and science, so completely comprehend the laws of nature governing the universe as to overpower and master them. Try as they might, they will fail in their quest. This interpretation is in accordance with the context. According to another interpretation which also agrees with the context, the verse warns sinners: let them dare to break through the confines of the heavens and earth, they shall not be able to defy divine laws with impunity and escape Divine punishment. It may also point to the making of rockets, sputniks. etc., by means of which the Russians and the Americans seek to reach heavenly bodies. They are told that at best they can reach only those planets which are visible to human eye. Beyond that their efforts shall fail. God’s universe is unfathomable.
2934
The verse has been variously interpreted. According to one interpretation the scientists and philosophers, who are proud of the great advance they have made in the material sciences, have been told that they cannot, however great advance they might make in knowledge and science, so completely comprehend all the laws of nature governing the universe as to acquire their complete mastery. Try as they might, they will fail in their quest. According to another interpretation, the verse warns sinners: 'Let them dare break through the confines of the heavens and earth, they shall not be able to defy Divine laws with impunity and escape Divine punishment.' The verse may also point to the making of rockets, sputniks, etc. by means of which the Russians and the Americans are seeking to reach heavenly bodies. They are told that at best they may reach only some of the planets which are nearest to the earth, but God’s universe is unfathomable.
قُلْ أُوحِىَ إِلَىَّ أَنَّهُ ٱسْتَمَعَ نَفَرٌ مِّنَ ٱلْجِنِّ فَقَالُوٓا۟ إِنَّا سَمِعْنَا قُرْءَانًا عَجَبًا
46:31.
另见注释1225。
这里指的是一伙纳西宾 (نَصِيْبِيْن, Nasibin) 的犹太人。他们是非阿拉伯人, 因为他们是陌生人, 所以被称作 “精纳”, 这个字有一个意思是 “陌生人”。(Lane) 这节经文提到的这件事似乎不同于 46:30-33 经文中所提到的, 虽然有些权威认为指这两节, 因为这里的 “一伙精纳” 所说的话跟 46:30-33 经文中提到的一伙精纳所说的话似乎相像。
پہلے بھی جِنّوں کے آنے کا ذکر ہے مگر وہاں یہ ذکر ہے کہ رسول کریم صلی اللہ علیہ وسلم کے پاس کچھ جِنّ آئے۔ یہاں یہ ذکر ہے کہ خداتعالیٰ نے وحی سے بتایا کہ کچھ جِنّوں نے آپ کا قرآن سنا ہے پس یہ واقعہ اور ہے اور وہ اور۔ اس واقعہ اور جِنّوں کو سمجھنے کے لئے دیکھئے سورۃ احقاف آیت۳۰ و سبا آیت۱۳۔ سورۃ احقاف میں جن جِنّوں کا ذکر ہے ہم تاریخ اور حدیث سے ثابت کر چکے ہیں کہ وہ کچھ یہودی تھے۔ پس یہاں بھی جِنّوں سے مراد مکہ سے باہر کے کچھ یہودی ہیں۔ جن کو قرآن کا علم ہوا اور وہ سننے آئے مگر قوم سے ڈر کر پوشیدہ ہی سن کر چلے گئے۔
46:31.
See {2733}.
The reference may be to a party of the Jews of Nasibain. They were non-Arabs and being strangers they have been called "jinn" which word among other things means, a stranger (Lane). The incident mentioned in this verse seems to be different from the one referred to in 46:30-33, though the verse is taken by some authorities to refer to those verses, because the words put in the mouth of 'a company of the jinn' in the present verse possess a seeming resemblance with the words spoken by a party of the jinn referred to in 46:30-33.
46:30.
Important Words:
جن (jinn) is derived from جن (Janna) which means, it veiled, concealed, covered or protected him or it. جن (jinn) means, such beings as remain aloof from the people concealing themselves; strangers; the main or chief part or body of mankind, etc. (Lane & Aqrab). See also 6:101,129 and 27:18.
Commentary:
The reference in the words "a company of the jinn" may be to a party of Jews of Nasibin. They were non-Arabs and being strangers they have been called جن (jinn) which word among other things means, a stranger. The incident mentioned in the verse seems to be different from the one referred to in vv. 46:30-33, though the verse is taken by some authorities to refer to those verses; the words put in the mouth of "a company of the jinn" mentioned in the present verse having a seeming resemblance with the words spoken by "a party of the jinn" referred to in vv. 46:30-33.
The word جن also meaning a large body of mankind, the verse may be taken as embodying a prophecy that at sometime in future large numbers of men from among the powerful nations of the world will accept Islam.
b
46:31.
1497
另见注释1225。
1498
这里指的是一伙纳西宾 (نَصِيْبِيْن, Nasibin) 的犹太人。他们是非阿拉伯人, 因为他们是陌生人, 所以被称作 “精纳”, 这个字有一个意思是 “陌生人”。(Lane) 这节经文提到的这件事似乎不同于 46:30-33 经文中所提到的, 虽然有些权威认为指这两节, 因为这里的 “一伙精纳” 所说的话跟 46:30-33 经文中提到的一伙精纳所说的话似乎相像。
1
پہلے بھی جِنّوں کے آنے کا ذکر ہے مگر وہاں یہ ذکر ہے کہ رسول کریم صلی اللہ علیہ وسلم کے پاس کچھ جِنّ آئے۔ یہاں یہ ذکر ہے کہ خداتعالیٰ نے وحی سے بتایا کہ کچھ جِنّوں نے آپ کا قرآن سنا ہے پس یہ واقعہ اور ہے اور وہ اور۔ اس واقعہ اور جِنّوں کو سمجھنے کے لئے دیکھئے سورۃ احقاف آیت۳۰ و سبا آیت۱۳۔ سورۃ احقاف میں جن جِنّوں کا ذکر ہے ہم تاریخ اور حدیث سے ثابت کر چکے ہیں کہ وہ کچھ یہودی تھے۔ پس یہاں بھی جِنّوں سے مراد مکہ سے باہر کے کچھ یہودی ہیں۔ جن کو قرآن کا علم ہوا اور وہ سننے آئے مگر قوم سے ڈر کر پوشیدہ ہی سن کر چلے گئے۔
b
46:30.
4398
Important Words:
جن (jinn) is derived from جن (Janna) which means, it veiled, concealed, covered or protected him or it. جن (jinn) means, such beings as remain aloof from the people concealing themselves; strangers; the main or chief part or body of mankind, etc. (Lane & Aqrab). See also 6:101,129 and 27:18.
Commentary:
The reference in the words "a company of the jinn" may be to a party of Jews of Nasibin. They were non-Arabs and being strangers they have been called جن (jinn) which word among other things means, a stranger. The incident mentioned in the verse seems to be different from the one referred to in vv. 46:30-33, though the verse is taken by some authorities to refer to those verses; the words put in the mouth of "a company of the jinn" mentioned in the present verse having a seeming resemblance with the words spoken by "a party of the jinn" referred to in vv. 46:30-33.
The word جن also meaning a large body of mankind, the verse may be taken as embodying a prophecy that at sometime in future large numbers of men from among the powerful nations of the world will accept Islam.
b
46:31.
3136
See {2733}.
3137
The reference may be to a party of the Jews of Nasibain. They were non-Arabs and being strangers they have been called "jinn" which word among other things means, a stranger (Lane). The incident mentioned in this verse seems to be different from the one referred to in 46:30-33, though the verse is taken by some authorities to refer to those verses, because the words put in the mouth of 'a company of the jinn' in the present verse possess a seeming resemblance with the words spoken by a party of the jinn referred to in 46:30-33.
يَهْدِىٓ إِلَى ٱلرُّشْدِ فَـَٔامَنَّا بِهِۦ ۖ وَلَن نُّشْرِكَ بِرَبِّنَآ أَحَدًا
46:32.
The verse shows that 'a company of the jinn' were either Unitarian Christians, or such Jews as were closely associated with them or, being under their influence, were conversant with Christian beliefs.
46:31-32.
Commentary:
This verse shows that "a company of the jinn" were either Unitarian Christians or such Jews, as were closely associated with Christians, or being under their influence, were conversant with Christian beliefs.
c
46:32.
1499
这节经文说明, “一伙精纳” 要么是唯一神教派教徒, 要么是跟他们有密切关系的犹太人, 或者在他们的影响之下很熟悉基督教的信念。
c
46:31-32.
4399
Commentary:
This verse shows that "a company of the jinn" were either Unitarian Christians or such Jews, as were closely associated with Christians, or being under their influence, were conversant with Christian beliefs.
c
46:32.
3138
The verse shows that 'a company of the jinn' were either Unitarian Christians, or such Jews as were closely associated with them or, being under their influence, were conversant with Christian beliefs.
وَأَنَّهُۥ تَعَٰلَىٰ جَدُّ رَبِّنَا مَا ٱتَّخَذَ صَٰحِبَةً وَلَا وَلَدًا
17:112; 18:5; 25:3.
اس سے معلوم ہوتا ہے کہ وہ عیسائی اثر میں تھے۔ کیونکہ یہ عقیدہ جو انہوں نے بتایا ہے عیسائیوں کا ہے نہ کہ یہود کا۔ تاریخ سے ثابت ہے کہ عیسائی ترقی کے زمانہ میں بعض یہودی بھی عیسائی اثر کے نیچے آگئے تھے۔
17:112; 18:5; 25:3.
17:112; 18:5; 25:3.
d
17:112; 18:5; 25:3.
2
اس سے معلوم ہوتا ہے کہ وہ عیسائی اثر میں تھے۔ کیونکہ یہ عقیدہ جو انہوں نے بتایا ہے عیسائیوں کا ہے نہ کہ یہود کا۔ تاریخ سے ثابت ہے کہ عیسائی ترقی کے زمانہ میں بعض یہودی بھی عیسائی اثر کے نیچے آگئے تھے۔
d
17:112; 18:5; 25:3.
d
17:112; 18:5; 25:3.
وَأَنَّهُۥ كَانَ يَقُولُ سَفِيهُنَا عَلَى ٱللَّهِ شَطَطًا
Important Words:
شططاً (extravagant lies) is derived from شط (shatta) which means, he transgressed or acted wrongfully or unjustly; he exceeded the legitimate bounds; he became removed far away from the right path. أمر ذوشطط means, an affair that is extravagant or exorbitant, or which exceeds legitimate bounds. شطط means, enormity; enormous or extravagant lie (Lane & Aqrab).
Commentary:
It appears from the relevant verses that "a company of the jinn" were believers in Divine Unity.
4400
Important Words:
شططاً (extravagant lies) is derived from شط (shatta) which means, he transgressed or acted wrongfully or unjustly; he exceeded the legitimate bounds; he became removed far away from the right path. أمر ذوشطط means, an affair that is extravagant or exorbitant, or which exceeds legitimate bounds. شطط means, enormity; enormous or extravagant lie (Lane & Aqrab).
Commentary:
It appears from the relevant verses that "a company of the jinn" were believers in Divine Unity.