Topic: Divine
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يُرِيدُ ٱللَّهُ أَن يُخَفِّفَ عَنكُمْ ۚ وَخُلِقَ ٱلْإِنسَٰنُ ضَعِيفًا
安拉启示经典的原因是, 人的天性是懦弱的, 而且自己找不到精神提高的途径。安拉取走了人的这一负担。这节经文驳斥了基督教的赎罪教义, 这个教义以人性的弱点为根据, 拒绝经律 شَرِيْعَةْ (Shari‘ah)。伊斯兰教实际上声称, 人性的弱点就是启示经律的理由, 以便有助于人类完成崇高的天命。因此, 经典不是灾祸, 而是帮助, 是幸福。
The reason why God has revealed the Law is that man is by nature weak and cannot himself find out the ways of spiritual advancement. God has taken away this burden from him. The verse also constitutes a refutation of the Christian doctrine of Atonement which rejects the Law (Shari‘ah) on the ground of human weakness. As a matter of fact, Islam declares human weakness to be the very reason for the revelation of the Law, so that it may help man to fulfil his high destiny. The Law, therefore, is not a curse but a help and a blessing.
Commentary:
The reason why the Law is revealed is that man is by nature weak and cannot himself find out the ways of spiritual advancement. So God has taken this burden from him. It was far from God to entrust man with a work which he could not discharge.
The verse also constitutes refutation of the Christian doctrine of Atone-ment which rejects the Law (Shari‘ah) on the ground of human weakness. As a matter of fact, Islam declares human weakness to be the very reason for the revelation of the Law, so that it may help man to fulfil his high destiny. The Law is not, therefore, a curse but a help and a blessing.
325
安拉启示经典的原因是, 人的天性是懦弱的, 而且自己找不到精神提高的途径。安拉取走了人的这一负担。这节经文驳斥了基督教的赎罪教义, 这个教义以人性的弱点为根据, 拒绝经律 شَرِيْعَةْ (Shari‘ah)。伊斯兰教实际上声称, 人性的弱点就是启示经律的理由, 以便有助于人类完成崇高的天命。因此, 经典不是灾祸, 而是帮助, 是幸福。
507
Commentary:
The reason why the Law is revealed is that man is by nature weak and cannot himself find out the ways of spiritual advancement. So God has taken this burden from him. It was far from God to entrust man with a work which he could not discharge.
The verse also constitutes refutation of the Christian doctrine of Atone-ment which rejects the Law (Shari‘ah) on the ground of human weakness. As a matter of fact, Islam declares human weakness to be the very reason for the revelation of the Law, so that it may help man to fulfil his high destiny. The Law is not, therefore, a curse but a help and a blessing.
593
The reason why God has revealed the Law is that man is by nature weak and cannot himself find out the ways of spiritual advancement. God has taken away this burden from him. The verse also constitutes a refutation of the Christian doctrine of Atonement which rejects the Law (Shari‘ah) on the ground of human weakness. As a matter of fact, Islam declares human weakness to be the very reason for the revelation of the Law, so that it may help man to fulfil his high destiny. The Law, therefore, is not a curse but a help and a blessing.
وَلَقَدْ كُذِّبَتْ رُسُلٌ مِّن قَبْلِكَ فَصَبَرُوا۟ عَلَىٰ مَا كُذِّبُوا۟ وَأُوذُوا۟ حَتَّىٰٓ أَتَىٰهُمْ نَصْرُنَا ۚ وَلَا مُبَدِّلَ لِكَلِمَٰتِ ٱللَّهِ ۚ وَلَقَدْ جَآءَكَ مِن نَّبَإِى۟ ٱلْمُرْسَلِينَ
6:116.
2:215; 40:52.
God lovingly addresses the Holy Prophet with these words of comfort and solace. He is told that Prophets before him were also rejected, scoffed at and ridiculed.
The Divine law that Divine help comes to the Prophets of God and their enemies come to grief is unalterable.
2:215; 40:52.
6:116.
Commentary:
In this verse God, lovingly addresses the Holy Prophet with words of comfort and solace, as if saying: "We know that thou art indeed pained to see people denying God, but the law of God cannot be changed. We never compel men to become believers." The words, There is none that can change the words of Allah, refer to this very law of God, which is unalterable. The law is twofold: firstly, that whenever a Prophet of God appears, there are always men who deny and oppose him; secondly, that God never compels such men to accept the truth. See 2:257; 3:21; 36:31.
a
2:215; 40:52.
b
6:116.
a
2:215; 40:52.
b
6:116.
782
Commentary:
In this verse God, lovingly addresses the Holy Prophet with words of comfort and solace, as if saying: "We know that thou art indeed pained to see people denying God, but the law of God cannot be changed. We never compel men to become believers." The words, There is none that can change the words of Allah, refer to this very law of God, which is unalterable. The law is twofold: firstly, that whenever a Prophet of God appears, there are always men who deny and oppose him; secondly, that God never compels such men to accept the truth. See 2:257; 3:21; 36:31.
a
6:116.
f
2:215; 40:52.
842
God lovingly addresses the Holy Prophet with these words of comfort and solace. He is told that Prophets before him were also rejected, scoffed at and ridiculed.
843
The Divine law that Divine help comes to the Prophets of God and their enemies come to grief is unalterable.
وَتَمَّتْ كَلِمَتُ رَبِّكَ صِدْقًا وَعَدْلًا ۚ لَّا مُبَدِّلَ لِكَلِمَٰتِهِۦ ۚ وَهُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ
6:35.
6:35.
It is reported that when Mecca fell and the Holy Prophet entered the Ka‘bah which was at that time full of idols, and struck the idols one after the other with his stick, he recited the very words of this prophecy: The word of thy Lord has been fulfilled in truth and justice, thus alluding to the fact that with the Fall of Mecca the word of God had indeed been fulfilled (Manthur).
The Divine prophecies or the way and manner in which God’s laws work in favour of Divine Prophets.
6:35.
Commentary:
The verb تمت (has been fulfilled) though grammatically in the past tense is here used in the future tense, meaning, shall be fulfilled, for in prophecies often a preterit is used to express the future tense. This is done in order to show that the event predicted is, in the sight of God, as good as fulfilled. The words thus contain a prophecy and mean that what God has said about the future triumph of Islam shall certainly come to pass. It is reported that when Mecca fell and the Holy Prophet entered the Ka‘bah, which was at that time full of idols, and struck the idols one after another with his stick, he recited the very words of this prophecy: the Word of thy Lord has been fulfilled in truth and justice, in allusion to the fact that with the Fall of Mecca, the Word of God had indeed been fulfilled (Manthur, under 6:116).
The words, None can change His words, refer to the prophecies or to the ways or usage of God. With regard to the سنة or usage of God, it must be remembered that it is not for us to determine what the usage or the law of God is. Generally speaking, it is that which has been expressly mentioned as such in the Quran. Thus, one of the laws of God specified in the Quran is that His Messengers triumph and their enemies are brought to naught. Such laws have been spoken of as سنن الله(the ways or usages of God) and are not to be confounded with the laws of nature.
By the words, the All-Hearing, the All-Knowing is meant that God hears not only the prayers of believers but also what the enemies of the Holy Prophet say against him. Similarly, He knows not only the sufferings and sacrifices of believers but also what the enemies of Islam are doing to harm and ruin it. So He will decide between the two parties.
c
6:35.
a
6:35.
857
Commentary:
The verb تمت (has been fulfilled) though grammatically in the past tense is here used in the future tense, meaning, shall be fulfilled, for in prophecies often a preterit is used to express the future tense. This is done in order to show that the event predicted is, in the sight of God, as good as fulfilled. The words thus contain a prophecy and mean that what God has said about the future triumph of Islam shall certainly come to pass. It is reported that when Mecca fell and the Holy Prophet entered the Ka‘bah, which was at that time full of idols, and struck the idols one after another with his stick, he recited the very words of this prophecy: the Word of thy Lord has been fulfilled in truth and justice, in allusion to the fact that with the Fall of Mecca, the Word of God had indeed been fulfilled (Manthur, under 6:116).
The words, None can change His words, refer to the prophecies or to the ways or usage of God. With regard to the سنة or usage of God, it must be remembered that it is not for us to determine what the usage or the law of God is. Generally speaking, it is that which has been expressly mentioned as such in the Quran. Thus, one of the laws of God specified in the Quran is that His Messengers triumph and their enemies are brought to naught. Such laws have been spoken of as سنن الله(the ways or usages of God) and are not to be confounded with the laws of nature.
By the words, the All-Hearing, the All-Knowing is meant that God hears not only the prayers of believers but also what the enemies of the Holy Prophet say against him. Similarly, He knows not only the sufferings and sacrifices of believers but also what the enemies of Islam are doing to harm and ruin it. So He will decide between the two parties.
c
6:35.
901A
It is reported that when Mecca fell and the Holy Prophet entered the Ka‘bah which was at that time full of idols, and struck the idols one after the other with his stick, he recited the very words of this prophecy: The word of thy Lord has been fulfilled in truth and justice, thus alluding to the fact that with the Fall of Mecca the word of God had indeed been fulfilled (Manthur).
902
The Divine prophecies or the way and manner in which God’s laws work in favour of Divine Prophets.
وَلِلَّهِ يَسْجُدُ مَن فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ طَوْعًا وَكَرْهًا وَظِلَٰلُهُم بِٱلْغُدُوِّ وَٱلْءَاصَالِ ۩
本节经文包含一个伟大的真理, 即不管愿意与否, 万物都必须服从安拉确定的自然法则。舌头必须有尝味的功能。耳朵不得不听。这种服从于自然法则 (的现象) 称为强制。但人类获得某种程度的行动自由权。他可以根据自己的意愿, 自行决断。可是即使在实际行动中, 他的自由似乎得到认可, 他也受到一定程度的约制。因而不管他喜欢不喜欢, 无论做什么事, 都必须遵循安拉的法则。 ‘愿意或不愿意’这几个词也可指两类人, 即自愿服从安拉的信者和勉强服从安拉法则的不信的人。
عربی کے لفظ کا ترجمہ ’’شاموں‘‘ ہے مگر اردو میں مفرد ہی ترجمہ ہو سکتا ہے۔ اس لئے ترجمہ مفرد ہی کیا گیا ہے۔
یہ مطلب نہیں کہ انسان کی طرح سجدہ کرتے ہیں۔ بلکہ سجدہ کے معنے فرمانبرداری کے ہوتے ہیں۔ اور آیت کا یہ مطلب ہے کہ صبح و شام تمام کائنات قانون قدرت کی فرمانبرداری میں لگی ہوئی ہے۔
The verse embodies a great truth, viz. that all creation is bound to obey God-made laws of nature, willingly or unwillingly. The tongue must perform the function of tasting and the ear cannot help hearing. This obedience to the laws of nature may be called compulsory. But man is given a certain freedom of action where he can use his volition and discretion. But even in actions in which he appears to have been granted freedom, he is subject to certain amount of compulsion, and he must obey God’s laws in whatever he does, whether he likes it or not. The words, willingly or unwillingly, may also refer to two classes of men, viz. believers who give willing submission to God and disbelievers who obey His laws grudgingly.
Important Words:
ظلال (shadows) is the plural of both ظل (zill) and ظلة (zullah), which are derived from ظل (zalla). They say ظل الیوم i.e. the day became shady. ظل الشیء means, the thing became long or extended. ظلله means, he shaded him. اظله means, it cast its shade upon him; or he took him into his shelter or protection. ظل means, the light of the sun without the rays; shade; blackness of the night; an apparition or phantom or a thing that one sees like a shadow; a covering; might or power of resistance protection or shelter; person or corporeal form or figure which one sees from a distance. The Arabs say السلطان ظل الله فی الارض i.e. the sovereign is God’s means of protection or defence (or His representative) in the earth. In hadith we read الکافر یسجد لغیر الله و ظله یسجد لله ای جسمه i.e. an infidel prostrates himself before deities other than God but his ظل viz. his body, prostrates itself before God (meaning that his body is subject to divine law). ظلة means, anything that shades or covers or protects one (Lane & Bihar).
الغدو (mornings) is the plural of غدوة meaning, morning or early part of the forenoon (Lane).
الآصال (evenings) is the plural of اصیل which means, evening; time from the عصر (late afternoon) Prayer to sunset. The word also means, having root or foundation; rooted, fixed, stable or permanent; having lineage or pedigree (Lane).
Commentary:
The verse embodies a great truth. It says that all creation whether in the heavens or on the earth obeys or is bound to obey God-made laws of nature, willingly or unwillingly. The tongue must perform the function of tasting and the ear the function of hearing. This obedience to the laws of nature may be called compulsory. But then man is also given a certain freedom of action where he can use his volition and discretion. A hungry man chooses to eat to satisfy his hunger; another man goes about sight-seeing. Both these persons are free in what they do; but even in actions in which they appear to have been granted freedom, they are subject to a certain amount of compulsion, because they must obey God’s laws in whatever they do, willingly or unwillingly. It is to this point that the verse refers.
Figuratively, the verse also hints at the subtle ways in which God was helping the Holy Prophet. Certain things happened over which the disbelievers had no control but which were meant to help the cause of Islam. The Fall of Mecca, for example, helped to subjugate the whole of Arabia to the Holy Prophet, but the disbelievers could not prevent it. On the other hand, the terms of the Treaty of Hudaibiyyah were dictated by the disbelievers. They thought that these terms would bring disgrace to Muslims and that the cause of Islam would thereby suffer. But the treaty proved a blessing in disguise for the Muslims. Similarly, the Meccans forced the Holy Prophet to flee from Mecca and rejoiced to think that they had succeeded in driving Islam out of its Centre, but by doing so they dug their own grave and laid the foundation of the future prosperity and progress of Islam.
The words, willingly or unwillingly, may also refer to two classes of men, viz. believers who give willing submission to God and disbelievers who have to obey His laws and do it grudgingly.
Of the various meanings of ظلال given under Important Words, the word "shade" does not obviously apply here because shade, being the absence of light, is a negative thing which cannot be spoken of as submitting to God. But ظلwhich is the singular of ظلال also means, the body or corporeal substance of a thing. In this sense the verse would mean that the bodies of all things are subject to the laws of nature. Even the bodies of disbelievers have perforce to submit to God, though their hearts may rebel against Him. The word ظل also means, figuratively, the representative or follower of a thing or person. In this sense the verse would mean that not only all living things but also their followers and representatives obey the laws of God. Again as ظلال is also the plural of ظلة which means that which covers or shades or protects, the word would also signify "leaders or rulers of the people." Combining all these different senses of the word, the verse would therefore mean that the entire creation as well as leaders of men and their followers are all subject to the laws of God. What is hinted at is that disbelievers should beware of opposing the Holy Prophet because opposition to him means defiance of the whole of creation and of the very laws of nature, which is not possible to do. This interpretation of the verse is supported by 13:42.
By using the words, in the mornings and the evenings, which are the two times when the shadows of things are longest, the verse emphasizes that, however vast the power of disbelievers may grow, they cannot succeed against the Holy Prophet.
637
本节经文包含一个伟大的真理, 即不管愿意与否, 万物都必须服从安拉确定的自然法则。舌头必须有尝味的功能。耳朵不得不听。这种服从于自然法则 (的现象) 称为强制。但人类获得某种程度的行动自由权。他可以根据自己的意愿, 自行决断。可是即使在实际行动中, 他的自由似乎得到认可, 他也受到一定程度的约制。因而不管他喜欢不喜欢, 无论做什么事, 都必须遵循安拉的法则。 ‘愿意或不愿意’这几个词也可指两类人, 即自愿服从安拉的信者和勉强服从安拉法则的不信的人。
2
عربی کے لفظ کا ترجمہ ’’شاموں‘‘ ہے مگر اردو میں مفرد ہی ترجمہ ہو سکتا ہے۔ اس لئے ترجمہ مفرد ہی کیا گیا ہے۔
3
یہ مطلب نہیں کہ انسان کی طرح سجدہ کرتے ہیں۔ بلکہ سجدہ کے معنے فرمانبرداری کے ہوتے ہیں۔ اور آیت کا یہ مطلب ہے کہ صبح و شام تمام کائنات قانون قدرت کی فرمانبرداری میں لگی ہوئی ہے۔
1627
Important Words:
ظلال (shadows) is the plural of both ظل (zill) and ظلة (zullah), which are derived from ظل (zalla). They say ظل الیوم i.e. the day became shady. ظل الشیء means, the thing became long or extended. ظلله means, he shaded him. اظله means, it cast its shade upon him; or he took him into his shelter or protection. ظل means, the light of the sun without the rays; shade; blackness of the night; an apparition or phantom or a thing that one sees like a shadow; a covering; might or power of resistance protection or shelter; person or corporeal form or figure which one sees from a distance. The Arabs say السلطان ظل الله فی الارض i.e. the sovereign is God’s means of protection or defence (or His representative) in the earth. In hadith we read الکافر یسجد لغیر الله و ظله یسجد لله ای جسمه i.e. an infidel prostrates himself before deities other than God but his ظل viz. his body, prostrates itself before God (meaning that his body is subject to divine law). ظلة means, anything that shades or covers or protects one (Lane & Bihar).
الغدو (mornings) is the plural of غدوة meaning, morning or early part of the forenoon (Lane).
الآصال (evenings) is the plural of اصیل which means, evening; time from the عصر (late afternoon) Prayer to sunset. The word also means, having root or foundation; rooted, fixed, stable or permanent; having lineage or pedigree (Lane).
Commentary:
The verse embodies a great truth. It says that all creation whether in the heavens or on the earth obeys or is bound to obey God-made laws of nature, willingly or unwillingly. The tongue must perform the function of tasting and the ear the function of hearing. This obedience to the laws of nature may be called compulsory. But then man is also given a certain freedom of action where he can use his volition and discretion. A hungry man chooses to eat to satisfy his hunger; another man goes about sight-seeing. Both these persons are free in what they do; but even in actions in which they appear to have been granted freedom, they are subject to a certain amount of compulsion, because they must obey God’s laws in whatever they do, willingly or unwillingly. It is to this point that the verse refers.
Figuratively, the verse also hints at the subtle ways in which God was helping the Holy Prophet. Certain things happened over which the disbelievers had no control but which were meant to help the cause of Islam. The Fall of Mecca, for example, helped to subjugate the whole of Arabia to the Holy Prophet, but the disbelievers could not prevent it. On the other hand, the terms of the Treaty of Hudaibiyyah were dictated by the disbelievers. They thought that these terms would bring disgrace to Muslims and that the cause of Islam would thereby suffer. But the treaty proved a blessing in disguise for the Muslims. Similarly, the Meccans forced the Holy Prophet to flee from Mecca and rejoiced to think that they had succeeded in driving Islam out of its Centre, but by doing so they dug their own grave and laid the foundation of the future prosperity and progress of Islam.
The words, willingly or unwillingly, may also refer to two classes of men, viz. believers who give willing submission to God and disbelievers who have to obey His laws and do it grudgingly.
Of the various meanings of ظلال given under Important Words, the word "shade" does not obviously apply here because shade, being the absence of light, is a negative thing which cannot be spoken of as submitting to God. But ظلwhich is the singular of ظلال also means, the body or corporeal substance of a thing. In this sense the verse would mean that the bodies of all things are subject to the laws of nature. Even the bodies of disbelievers have perforce to submit to God, though their hearts may rebel against Him. The word ظل also means, figuratively, the representative or follower of a thing or person. In this sense the verse would mean that not only all living things but also their followers and representatives obey the laws of God. Again as ظلال is also the plural of ظلة which means that which covers or shades or protects, the word would also signify "leaders or rulers of the people." Combining all these different senses of the word, the verse would therefore mean that the entire creation as well as leaders of men and their followers are all subject to the laws of God. What is hinted at is that disbelievers should beware of opposing the Holy Prophet because opposition to him means defiance of the whole of creation and of the very laws of nature, which is not possible to do. This interpretation of the verse is supported by 13:42.
By using the words, in the mornings and the evenings, which are the two times when the shadows of things are longest, the verse emphasizes that, however vast the power of disbelievers may grow, they cannot succeed against the Holy Prophet.
1431
The verse embodies a great truth, viz. that all creation is bound to obey God-made laws of nature, willingly or unwillingly. The tongue must perform the function of tasting and the ear cannot help hearing. This obedience to the laws of nature may be called compulsory. But man is given a certain freedom of action where he can use his volition and discretion. But even in actions in which he appears to have been granted freedom, he is subject to certain amount of compulsion, and he must obey God’s laws in whatever he does, whether he likes it or not. The words, willingly or unwillingly, may also refer to two classes of men, viz. believers who give willing submission to God and disbelievers who obey His laws grudgingly.
مَن جَآءَ بِٱلْحَسَنَةِ فَلَهُۥ خَيْرٌ مِّنْهَا ۖ وَمَن جَآءَ بِٱلسَّيِّئَةِ فَلَا يُجْزَى ٱلَّذِينَ عَمِلُوا۟ ٱلسَّيِّـَٔاتِ إِلَّا مَا كَانُوا۟ يَعْمَلُونَ
4:125; 6:161; 17:8; 41:47; 99:8, 9.
4:125; 6:161; 17:8; 41:47; 99:8, 9.
The Divine law of compensation works in this way that whereas for good works the reward is many times greater, the punishment for an evil deed is less than what the guilty person incurs, or at the most proportionate to it.
4:124; 6:161; 17:8; 41:47; 99:8-9.
Commentary:
The verse points to the divine law of compensation which in this life works in this way that whereas for good works God gives a reward many times greater than what the doer has earned, He punishes a bad deed with a punishment which is less than what the guilty person has incurred or at the most with a punishment proportionate to the evil deed which he has committed.
c
4:125; 6:161; 17:8; 41:47; 99:8, 9.
c
4:124; 6:161; 17:8; 41:47; 99:8-9.
2935
Commentary:
The verse points to the divine law of compensation which in this life works in this way that whereas for good works God gives a reward many times greater than what the doer has earned, He punishes a bad deed with a punishment which is less than what the guilty person has incurred or at the most with a punishment proportionate to the evil deed which he has committed.
c
4:125; 6:161; 17:8; 41:47; 99:8, 9.
2234
The Divine law of compensation works in this way that whereas for good works the reward is many times greater, the punishment for an evil deed is less than what the guilty person incurs, or at the most proportionate to it.
أَوَلَمْ يَرَوْا۟ كَيْفَ يُبْدِئُ ٱللَّهُ ٱلْخَلْقَ ثُمَّ يُعِيدُهُۥٓ ۚ إِنَّ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرٌ
عَلٰی کے معنے لام کے بھی آتے ہیں جس کے معنے ’’لیے‘‘ کے ہوتے ہیں اور وہی معنے اس جگہ اختیار کیے گئے ہیں۔
10:35; 21:105; 27:65; 30:12, 28.
The verse signifies that the Divine law of creation and reproduction will work in this way that God would create through the Holy Prophet a new humanity and a new order on the ashes of the old one.
10:35; 21:105; 27:65; 30:12, 28.
Commentary:
In this verse the attention of disbelievers is drawn to the divine law of creation and reproduction and they are told that God has designed and decreed that He would create through the Holy Prophet a new humanity and a new order on the ashes of the old one, and that if they persisted in their rejection of him they will be doomed and another people will take their place.
c
10:35; 21:105; 27:65; 30:12, 28.
972
这节经文意示安拉的创造和再创造法则将这样地起作用: 安拉将通过穆圣在旧的人类和旧的秩序的废墟上创造出一个新的人类和新的秩序。
1
عَلٰی کے معنے لام کے بھی آتے ہیں جس کے معنے ’’لیے‘‘ کے ہوتے ہیں اور وہی معنے اس جگہ اختیار کیے گئے ہیں۔
c
10:35; 21:105; 27:65; 30:12, 28.
2954
Commentary:
In this verse the attention of disbelievers is drawn to the divine law of creation and reproduction and they are told that God has designed and decreed that He would create through the Holy Prophet a new humanity and a new order on the ashes of the old one, and that if they persisted in their rejection of him they will be doomed and another people will take their place.
d
10:35; 21:105; 27:65; 30:12, 28.
2244
The verse signifies that the Divine law of creation and reproduction will work in this way that God would create through the Holy Prophet a new humanity and a new order on the ashes of the old one.
وَمِنْ ءَايَٰتِهِۦٓ أَن يُرْسِلَ ٱلرِّيَاحَ مُبَشِّرَٰتٍ وَلِيُذِيقَكُم مِّن رَّحْمَتِهِۦ وَلِتَجْرِىَ ٱلْفُلْكُ بِأَمْرِهِۦ وَلِتَبْتَغُوا۟ مِن فَضْلِهِۦ وَلَعَلَّكُمْ تَشْكُرُونَ
17:67; 31:32; 45:13.
17:67; 31:32; 45:13.
These words point to a Divine law which works with as much effect in the physical universe as it does in the spiritual world. Just as winds precede rain, heralding its advent, similarly before the advent of a Divine Reformer there come into existence conditions which are favourable to the spread of his teachings and there appear good and righteous men who prepare the ground and "make the paths straight for him."
17:67; 31:32; 45:13.
Commentary:
The words, "He sends the winds with glad tidings," point to a divine law which works with as much effect in the physical universe as it does in the spiritual world. Just as winds precede rain, heralding its advent, similarly before the advent of a Divine Reformer there come into existence conditions which are favourable to the spread of his teachings and there appear good and righteous men who prepare the ground and "make the paths straight for him." This has happened in the time of every Prophet.
a
17:67; 31:32; 45:13.
b
17:67; 31:32; 45:13.
3024
Commentary:
The words, "He sends the winds with glad tidings," point to a divine law which works with as much effect in the physical universe as it does in the spiritual world. Just as winds precede rain, heralding its advent, similarly before the advent of a Divine Reformer there come into existence conditions which are favourable to the spread of his teachings and there appear good and righteous men who prepare the ground and "make the paths straight for him." This has happened in the time of every Prophet.
a
17:67; 31:32; 45:13.
2292
These words point to a Divine law which works with as much effect in the physical universe as it does in the spiritual world. Just as winds precede rain, heralding its advent, similarly before the advent of a Divine Reformer there come into existence conditions which are favourable to the spread of his teachings and there appear good and righteous men who prepare the ground and "make the paths straight for him."
ٱسْتِكْبَارًا فِى ٱلْأَرْضِ وَمَكْرَ ٱلسَّيِّئِ ۚ وَلَا يَحِيقُ ٱلْمَكْرُ ٱلسَّيِّئُ إِلَّا بِأَهْلِهِۦ ۚ فَهَلْ يَنظُرُونَ إِلَّا سُنَّتَ ٱلْأَوَّلِينَ ۚ فَلَن تَجِدَ لِسُنَّتِ ٱللَّهِ تَبْدِيلًا ۖ وَلَن تَجِدَ لِسُنَّتِ ٱللَّهِ تَحْوِيلًا
27:51, 52.
17:78; 33:63; 48:24.
27:51-52; 35:11.
17:78; 33:63; 48:24.
Commentary:
The verse warns disbelievers that if they persist in their disbelief, they will be punished like disbelievers of the Prophets of yore. It is an established and invariable Divine law that opposition to Divine laws never goes unpunished. This fact is writ large on the history of all revealed religions. This is God’s way and God’s ways never change.
c
27:51, 52.
d
17:78; 33:63; 48:24.
b
27:51-52; 35:11.
c
17:78; 33:63; 48:24.
3210
Commentary:
The verse warns disbelievers that if they persist in their disbelief, they will be punished like disbelievers of the Prophets of yore. It is an established and invariable Divine law that opposition to Divine laws never goes unpunished. This fact is writ large on the history of all revealed religions. This is God’s way and God’s ways never change.
c
27:51, 52.
d
17:78; 33:63; 48:24.
وَٱتَّبِعُوٓا۟ أَحْسَنَ مَآ أُنزِلَ إِلَيْكُم مِّن رَّبِّكُم مِّن قَبْلِ أَن يَأْتِيَكُمُ ٱلْعَذَابُ بَغْتَةً وَأَنتُمْ لَا تَشْعُرُونَ
یعنی جو زیادہ سے زیادہ توفیق ہو اس کے مطابق کام کرنے کی کوشش کرو۔
Commentary:
This verse continues the theme of the preceding one. Man has first to make himself deserving of Divine mercy by following the best Teaching that has been revealed—the Quran—and only then to demand it. It is honest endeavour that is demanded of men and the rest is made up by God’s mercy.
1
یعنی جو زیادہ سے زیادہ توفیق ہو اس کے مطابق کام کرنے کی کوشش کرو۔
3477
Commentary:
This verse continues the theme of the preceding one. Man has first to make himself deserving of Divine mercy by following the best Teaching that has been revealed—the Quran—and only then to demand it. It is honest endeavour that is demanded of men and the rest is made up by God’s mercy.
وَلِكُلٍّ دَرَجَٰتٌ مِّمَّا عَمِلُوا۟ ۖ وَلِيُوَفِّيَهُمْ أَعْمَٰلَهُمْ وَهُمْ لَا يُظْلَمُونَ
6:133.
6:133.
All the works of men will be properly judged and weighed, and all relevant circumstances will be taken into consideration before judgment is pronounced. The Divine law of compensation works in this way that whereas the reward of a good deed is many times greater than the deed itself the punishment of the evil deed is proportionate to the deed committed.
6:133.
Commentary:
The verse purports to say that all the works, good or evil, of the two classes of men mentioned in vv. 16 and 18 above, will be properly judged and weighed, and, while being requited, their motives and intentions and all relevant circumstances, will be taken into consideration, as the Divine law of compensation works in this way that whereas the reward of a good deed is many times greater than the deed itself, the punishment of the evil deed is proportionate to the deed committed.
a
6:133.
b
6:133.
3773
Commentary:
The verse purports to say that all the works, good or evil, of the two classes of men mentioned in vv. 16 and 18 above, will be properly judged and weighed, and, while being requited, their motives and intentions and all relevant circumstances, will be taken into consideration, as the Divine law of compensation works in this way that whereas the reward of a good deed is many times greater than the deed itself, the punishment of the evil deed is proportionate to the deed committed.
b
6:133.
2727
All the works of men will be properly judged and weighed, and all relevant circumstances will be taken into consideration before judgment is pronounced. The Divine law of compensation works in this way that whereas the reward of a good deed is many times greater than the deed itself the punishment of the evil deed is proportionate to the deed committed.
سُنَّةَ ٱللَّهِ ٱلَّتِى قَدْ خَلَتْ مِن قَبْلُ ۖ وَلَن تَجِدَ لِسُنَّةِ ٱللَّهِ تَبْدِيلًا
17:78; 33:63; 35:44.
17:78; 33:63; 35:44.
17:78; 33:63; 35:44.
Commentary:
The verse means that it has always been the Law of God that truth must ultimately triumph and falsehood suffer defeat; and God’s Law knows no change. This fact is writ large on the face of human history.
b
17:78; 33:63; 35:44.
a
17:78; 33:63; 35:44.
3833
Commentary:
The verse means that it has always been the Law of God that truth must ultimately triumph and falsehood suffer defeat; and God’s Law knows no change. This fact is writ large on the face of human history.
b
17:78; 33:63; 35:44.
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.
مَآ أَصَابَ مِن مُّصِيبَةٍ فِى ٱلْأَرْضِ وَلَا فِىٓ أَنفُسِكُمْ إِلَّا فِى كِتَٰبٍ مِّن قَبْلِ أَن نَّبْرَأَهَآ ۚ إِنَّ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرٌ
كِتَاب (Kitab) 可以指天赐的律令, 或知识, 或 «古兰经»。这节经文的意思可以是: 每一事物都遵照某一事物的自然规律, 或者国家和个人所遭到的苦难的原因和挽救方法在 «古兰经» 中都提到了。
یہ مطلب نہیں کہ ہر بُرا اچھا بدلہ مقدر ہے اور قسمت میں لکھا ہوا ہے بلکہ یہ مراد ہے کہ ہر کام کا انجام ہم نے مقرر کیا ہوا ہے اس لئے جیسا کام کوئی کرتا ہے‘ اس کا مقرر بدلہ اسے مل جاتا ہے۔ پس بدلہ کا پیدا کرنے والا انسان خود ہے نہ کہ خدا۔ خداتعالیٰ تو محض اصول کا پیدا کرنے والا ہے۔
Kitab may signify Divine Law or knowledge, or the Qur’an, and the verse may mean that everything is subject to a certain law of nature or that the causes and cures of miseries befalling nations and individuals have been mentioned in the Qur’an.
Commentary:
کتاب (Book) may signify divine law or knowledge. It may also signify the Quran. According to the first meaning, the verse would signify that everything is subject to a certain law of nature. According to the second it may mean that the causes and cures of misery befalling nations and individuals have been mentioned in the Quran, the words فی الارضsignifying people in general, and فی أنفسکم meaning the Muslims as a whole or every individual.
1402
كِتَاب (Kitab) 可以指天赐的律令, 或知识, 或 «古兰经»。这节经文的意思可以是: 每一事物都遵照某一事物的自然规律, 或者国家和个人所遭到的苦难的原因和挽救方法在 «古兰经» 中都提到了。
1
یہ مطلب نہیں کہ ہر بُرا اچھا بدلہ مقدر ہے اور قسمت میں لکھا ہوا ہے بلکہ یہ مراد ہے کہ ہر کام کا انجام ہم نے مقرر کیا ہوا ہے اس لئے جیسا کام کوئی کرتا ہے‘ اس کا مقرر بدلہ اسے مل جاتا ہے۔ پس بدلہ کا پیدا کرنے والا انسان خود ہے نہ کہ خدا۔ خداتعالیٰ تو محض اصول کا پیدا کرنے والا ہے۔
4165
Commentary:
کتاب (Book) may signify divine law or knowledge. It may also signify the Quran. According to the first meaning, the verse would signify that everything is subject to a certain law of nature. According to the second it may mean that the causes and cures of misery befalling nations and individuals have been mentioned in the Quran, the words فی الارضsignifying people in general, and فی أنفسکم meaning the Muslims as a whole or every individual.
2996A
Kitab may signify Divine Law or knowledge, or the Qur’an, and the verse may mean that everything is subject to a certain law of nature or that the causes and cures of miseries befalling nations and individuals have been mentioned in the Qur’an.