Topic: For Protection
View Aspects
۞ وَقَالَ ٱرْكَبُوا۟ فِيهَا بِسْمِ ٱللَّهِ مَجْر۪ىٰهَا وَمُرْسَىٰهَآ ۚ إِنَّ رَبِّى لَغَفُورٌ رَّحِيمٌ
قَالَ رَبِّ إِنِّىٓ أَعُوذُ بِكَ أَنْ أَسْـَٔلَكَ مَا لَيْسَ لِى بِهِۦ عِلْمٌ ۖ وَإِلَّا تَغْفِرْ لِى وَتَرْحَمْنِىٓ أَكُن مِّنَ ٱلْخَٰسِرِينَ
7:24.
Noah had committed no sin by saying that his son was included in his family. It was only an error of judgment which is human, yet he offered Istighfar which shows that the offering of Istighfar is not necessarily a proof of one’s sinfulness. It may also be offered for protection against the evil consequences of human weaknesses or those of errors of judgment.
7:24.
Commentary:
This verse shows the exalted spiritual position to which the Prophets of God attain. When Noah heard the Divineremonstration, he not only withdrew his words, but solicited God’s help against repeating such a mistake. In contrast to this, how pitiable is the condition of those who, though enjoying no spiritual status, yet boast and brag and make big claims and do not profit by the example of God’s chosen servants.
The words, unless Thou forgive me, throw interesting light on the significance of the term استغفار (asking for forgiveness) when used about a Prophet of God. The verse mentions the استغفار of Noah. Now as the preceding verses clearly show Noah had committed no sin against the Law but only an error of judgement, which is human, yet in spite of this he is here reported to have offered استغفار. This proves that the offering of استغفار is not the proof of one’s sinfulness in all cases. It may be offered for protection against the consequences of human weaknesses or against errors of judgement.
a
7:24.
614
努哈说他把他的儿子包括在他的家属之中, 他并没有犯什么罪过。这不过是人类判断上的一个错误, 但他仍主动祈求宽恕, 这说明, 祈求宽恕不一定证明谁犯了罪恶的行为。人也可以祈求保护, 免受由于人的弱点或判断上的错误所造成的不良后果。
a
7:24.
1428
Commentary:
This verse shows the exalted spiritual position to which the Prophets of God attain. When Noah heard the Divineremonstration, he not only withdrew his words, but solicited God’s help against repeating such a mistake. In contrast to this, how pitiable is the condition of those who, though enjoying no spiritual status, yet boast and brag and make big claims and do not profit by the example of God’s chosen servants.
The words, unless Thou forgive me, throw interesting light on the significance of the term استغفار (asking for forgiveness) when used about a Prophet of God. The verse mentions the استغفار of Noah. Now as the preceding verses clearly show Noah had committed no sin against the Law but only an error of judgement, which is human, yet in spite of this he is here reported to have offered استغفار. This proves that the offering of استغفار is not the proof of one’s sinfulness in all cases. It may be offered for protection against the consequences of human weaknesses or against errors of judgement.
a
7:24.
1320
Noah had committed no sin by saying that his son was included in his family. It was only an error of judgment which is human, yet he offered Istighfar which shows that the offering of Istighfar is not necessarily a proof of one’s sinfulness. It may also be offered for protection against the evil consequences of human weaknesses or those of errors of judgment.
وَقُل رَّبِّ أَنزِلْنِى مُنزَلًا مُّبَارَكًا وَأَنتَ خَيْرُ ٱلْمُنزِلِينَ
11:42.
قرآن مجید میں مُبَارَکٌ کا لفظ ہے ہم نے اس کا ترجمہ یہ کیا ہے ’’مجھ پر کثرت سے برکتیں نازل ہو رہی ہوں‘‘ کیونکہ مُبَارَکٌ باب مفاعلہ سے ہے۔ جس کی ایک خصوصیت کثرت ہے۔
11:49.
11:49.
Commentary:
For a detailed account of Noah and the Ark and the place where it came to rest, see 11:38-45. Briefly it may be stated here that according to the Bible Noah’s Ark rested on the mountains of Ararat (Gen. 8:4) and according to the Quran it rested upon Al-Judi. It is of interest to note that ارا راط being a combination of ارا which means, "I saw" and راط which means, "he sought refuge in the mountains," signifies a place of safety in the mountains and the word جودی means, "my beneficence, my grace, my mercy." Thus, whereas according to the Bible, the Ark rested in a place of safety, according to the Quran it rested in a place where God’s mercy, grace or beneficence were manifested.
d
11:42.
1
قرآن مجید میں مُبَارَکٌ کا لفظ ہے ہم نے اس کا ترجمہ یہ کیا ہے ’’مجھ پر کثرت سے برکتیں نازل ہو رہی ہوں‘‘ کیونکہ مُبَارَکٌ باب مفاعلہ سے ہے۔ جس کی ایک خصوصیت کثرت ہے۔
b
11:49.
2532
Commentary:
For a detailed account of Noah and the Ark and the place where it came to rest, see 11:38-45. Briefly it may be stated here that according to the Bible Noah’s Ark rested on the mountains of Ararat (Gen. 8:4) and according to the Quran it rested upon Al-Judi. It is of interest to note that ارا راط being a combination of ارا which means, "I saw" and راط which means, "he sought refuge in the mountains," signifies a place of safety in the mountains and the word جودی means, "my beneficence, my grace, my mercy." Thus, whereas according to the Bible, the Ark rested in a place of safety, according to the Quran it rested in a place where God’s mercy, grace or beneficence were manifested.
b
11:49.
لِتَسْتَوُۥا۟ عَلَىٰ ظُهُورِهِۦ ثُمَّ تَذْكُرُوا۟ نِعْمَةَ رَبِّكُمْ إِذَا ٱسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُوا۟ سُبْحَٰنَ ٱلَّذِى سَخَّرَ لَنَا هَٰذَا وَمَا كُنَّا لَهُۥ مُقْرِنِينَ
11:42; 23:29.
Important Words:
مقرنین (capable of subduing) is derived from قرن. They say أقرن للشیء و أقرن الشیء i.e. he had the power and the strength to do the thing, he had the requisite ability and strength for it. مقرنین means, having the power or being able to do a thing (Aqrab).
a
11:42; 23:29.
3650
Important Words:
مقرنین (capable of subduing) is derived from قرن. They say أقرن للشیء و أقرن الشیء i.e. he had the power and the strength to do the thing, he had the requisite ability and strength for it. مقرنین means, having the power or being able to do a thing (Aqrab).
وَإِنَّآ إِلَىٰ رَبِّنَا لَمُنقَلِبُونَ
Commentary:
In the preceding two verses we were told that God has made boats and ships so that we may use them for travel. In the present verse attention is drawn to the fact that man should not lose sight of the journey to his spiritual goal which is God Himself.
3651
Commentary:
In the preceding two verses we were told that God has made boats and ships so that we may use them for travel. In the present verse attention is drawn to the fact that man should not lose sight of the journey to his spiritual goal which is God Himself.
قُلْ أَعُوذُ بِرَبِّ ٱلْفَلَقِ
6:97.
Falaq meaning dawn; Hell; whole creation (Lane), a Muslim is enjoined to pray that (1) when the night of darkness over Islam has passed away and the morning of its bright future dawns, its sun should continue to shine till it reaches the Meridian; (2) that God might protect him from the hidden and manifest evil of all that He has created, including the evil influences of heredity, bad environment, defective education, etc. and (3) that God should save him from the torments of hell in this life and in the Hereafter.
6:96.
Important Words:
الفلق (dawn) is subs. noun from فلق. They say فلق الصبح i.e. He (God) made the dawn to break. ‘Ali, the Holy Prophet’s Fourth Successor used generally to swear by the words والذی فلق الحبة و برأ النسمة i.e. By Him Who clove the grain, making it to germinate and Who created man or the soul. فلق among other things means, the daybreak or dawn; the whole creation; Hell; the plain appearance of the truth after it had been dubious; a low or depressed place of the earth between two hills; an elevated ground (Lane & Aqrab).
Commentary:
A believer is enjoined to invoke the protection of God, the Lord of فلق. In view of different meanings of the word, he is told to pray:
(1) That when the night of darkness over Islam has passed away and the morning of its bright future dawns, its sun should continue to shine till it reaches the Meridian.
(2) That God might protect him from the hidden and manifest evil of all that He has created, including the evils of heredity, bad environment, defective education or other corrupting influences.
(3) That God should save him from the torments of Hell in this life and in the Hereafter.
(4) That God should enable him to avoid extremes and to adopt the middle course in all things which is the safest course, since the idea implied in ربوبیة is development by degrees and in stages. See also v. 6 below.
b
6:97.
1824
فَلَق (Falaq) 的意思是: 黎明、火狱、天地万物 (Lane)。因此一个穆斯林应该礼拜: (1) 当笼罩伊斯兰教的黑夜过去而光明未来的黎明来临时; 太阳会继续照耀到正午: (2) 安拉可以庇佑他免遭他所创造的一切邪恶, 不论是显是隐的, 其中包括遗传、恶劣环境、偏差教育等所产生的邪恶影响; (3) 安拉拯救他免于遭受今生和后世的火狱的种种痛苦。
b
6:96.
4871
Important Words:
الفلق (dawn) is subs. noun from فلق. They say فلق الصبح i.e. He (God) made the dawn to break. ‘Ali, the Holy Prophet’s Fourth Successor used generally to swear by the words والذی فلق الحبة و برأ النسمة i.e. By Him Who clove the grain, making it to germinate and Who created man or the soul. فلق among other things means, the daybreak or dawn; the whole creation; Hell; the plain appearance of the truth after it had been dubious; a low or depressed place of the earth between two hills; an elevated ground (Lane & Aqrab).
Commentary:
A believer is enjoined to invoke the protection of God, the Lord of فلق. In view of different meanings of the word, he is told to pray:
(1) That when the night of darkness over Islam has passed away and the morning of its bright future dawns, its sun should continue to shine till it reaches the Meridian.
(2) That God might protect him from the hidden and manifest evil of all that He has created, including the evils of heredity, bad environment, defective education or other corrupting influences.
(3) That God should save him from the torments of Hell in this life and in the Hereafter.
(4) That God should enable him to avoid extremes and to adopt the middle course in all things which is the safest course, since the idea implied in ربوبیة is development by degrees and in stages. See also v. 6 below.
b
6:97.
3470
Falaq meaning dawn; Hell; whole creation (Lane), a Muslim is enjoined to pray that (1) when the night of darkness over Islam has passed away and the morning of its bright future dawns, its sun should continue to shine till it reaches the Meridian; (2) that God might protect him from the hidden and manifest evil of all that He has created, including the evil influences of heredity, bad environment, defective education, etc. and (3) that God should save him from the torments of hell in this life and in the Hereafter.
مِن شَرِّ مَا خَلَقَ
وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ
这节经文可以指真理之光被时代罪恶熄灭时, 整个大地上弥漫着罪恶和不义的黑暗; 或者时代罪恶也可以指一个人为折磨和苦难所压倒时的情形, 那时他周围一片黑暗, 最后一丝希望之光在消失了。
غَاسِق کے معنے عربی زبان میں چاند کے بھی ہوتے ہیں اور غَسَقَ کے معنے ہوتے ہیں جب وہ اندھیرا کر دے۔ اور چاند تبھی اندھیرا کرتا ہے جب اس کو گرہن لگے۔ پس اس آیت میں بتایا گیا ہے کہ اے خدا تو ہم کو اس زمانہ کی خرابیوں سے بچا جس میں چاند کو گرہن لگے گا۔ یہ رسول کریم صلی اللہ علیہ وسلم کی اس حدیث کی طرف اشارہ ہے جس میں آتا ہے کہ اِنَّ لِمَھْدِیِّنَا اٰ یَـَتیْنِ ۔۔۔ یعنی ہمارے مہدی کے لئے دو نشان ضرور مقرر ہیں کہ اس کے زمانہ میں سورج اور چاند کو گرہن لگے گا (دار قطنی)پس اس آیت میں مہدی کے زمانہ کی طرف اشارہ کیا گیا ہے اور مسلمانوں کو دعا سکھائی گئی ہے کہ ہمیں اس با
یعنی ایسا کر کہ جو لوگ ہمیں مہدی سے دور رکھیں ہم ان کے فریب میں نہ آئیں۔
The verse may refer to the evils of the time when the light of Truth becomes extinguished and the darkness of sin and iniquity spreads over the entire face of the earth. Or, it may refer to the evils of the time when one is overwhelmed by distress and privation, and it is darkness all around him and the last ray of hope disappears.
Commentary:
غاسق (darkness) is derived from غسق which means, it became dark or intensely dark. غسقت العین means, the eyes flowed with water. غسق اللبن means, the milk poured fourth from the udder. الغاسق means, the night; darkness; the Pleiades when it sets; the moon when it is eclipsed; the sun when it sets; the day when it enters upon the night, etc. (Lane & Aqrab).
وقب (overspreads). They say وقب الظلام i.e. the darkness overspread. وقبت الشمس means, the sun set. وقب الرجل means, the eyes of the man sank. وقب القمر means, the moon became eclipsed (Aqrab).
Commentary:
The verse may refer to the evils of the time when the light of truth becomes extinguished and the darkness of sin and iniquity spreads over the entire face of the earth. Or it may refer to the evils of the time when one is overwhelmed by distress and privation, when it is darkness all around him, and the last ray of hope disappears. See also last verse of the Surah.
1825
这节经文可以指真理之光被时代罪恶熄灭时, 整个大地上弥漫着罪恶和不义的黑暗; 或者时代罪恶也可以指一个人为折磨和苦难所压倒时的情形, 那时他周围一片黑暗, 最后一丝希望之光在消失了。
1
غَاسِق کے معنے عربی زبان میں چاند کے بھی ہوتے ہیں اور غَسَقَ کے معنے ہوتے ہیں جب وہ اندھیرا کر دے۔ اور چاند تبھی اندھیرا کرتا ہے جب اس کو گرہن لگے۔ پس اس آیت میں بتایا گیا ہے کہ اے خدا تو ہم کو اس زمانہ کی خرابیوں سے بچا جس میں چاند کو گرہن لگے گا۔ یہ رسول کریم صلی اللہ علیہ وسلم کی اس حدیث کی طرف اشارہ ہے جس میں آتا ہے کہ اِنَّ لِمَھْدِیِّنَا اٰ یَـَتیْنِ ۔۔۔ یعنی ہمارے مہدی کے لئے دو نشان ضرور مقرر ہیں کہ اس کے زمانہ میں سورج اور چاند کو گرہن لگے گا (دار قطنی)پس اس آیت میں مہدی کے زمانہ کی طرف اشارہ کیا گیا ہے اور مسلمانوں کو دعا سکھائی گئی ہے کہ ہمیں اس با
2
یعنی ایسا کر کہ جو لوگ ہمیں مہدی سے دور رکھیں ہم ان کے فریب میں نہ آئیں۔
4872
Commentary:
غاسق (darkness) is derived from غسق which means, it became dark or intensely dark. غسقت العین means, the eyes flowed with water. غسق اللبن means, the milk poured fourth from the udder. الغاسق means, the night; darkness; the Pleiades when it sets; the moon when it is eclipsed; the sun when it sets; the day when it enters upon the night, etc. (Lane & Aqrab).
وقب (overspreads). They say وقب الظلام i.e. the darkness overspread. وقبت الشمس means, the sun set. وقب الرجل means, the eyes of the man sank. وقب القمر means, the moon became eclipsed (Aqrab).
Commentary:
The verse may refer to the evils of the time when the light of truth becomes extinguished and the darkness of sin and iniquity spreads over the entire face of the earth. Or it may refer to the evils of the time when one is overwhelmed by distress and privation, when it is darkness all around him, and the last ray of hope disappears. See also last verse of the Surah.
3471
The verse may refer to the evils of the time when the light of Truth becomes extinguished and the darkness of sin and iniquity spreads over the entire face of the earth. Or, it may refer to the evils of the time when one is overwhelmed by distress and privation, and it is darkness all around him and the last ray of hope disappears.
وَمِن شَرِّ ٱلنَّفَّٰثَٰتِ فِى ٱلْعُقَدِ
这节经文似乎是指那些暗中出坏主意的人, 这些人在宗教上拉帮结派, 煽惑对权威的对抗精神或以违背效忠誓言来制服和唆使人们, 从而在穆斯林社会中制造不睦和纷争, 并从中怂恿分裂倾向。这一节经文述及的是人生的物质方面, 而下一章涉及的是精神方面。人生面临各种各样的危险和困难。当他从事意义重大的事业, 特别是进行传布真理之光的时候, 四周包围着黑暗势力; 当他看来成功的时候, 心怀恶计的人挡住他的道路, 给他制造种种障碍和困难。但是当他最后要成功的时候, 生性嫉妒的人力图剥夺他的劳动果实。信者为了防止这一切障碍和困难以及生命危险, 应该祈求森罗万象的养主的佑助, 在四周一片黑暗之中赐给他光明, 保护他免遭挑拨离间者的作恶和嫉妒者的恶毒计谋。
The reference in the verse seems to be to those whisperers of evil suggestions who cause solemn contracts and friendships to break down and inspire people with a spirit of defiance of the established authority, or with violating the oath of fealty, and thus seek to create discord and dissension among the Muslim Community and encourage fissiparous tendencies among them. This Surah deals with the material side of man’s life as the next does with its spiritual side. Man is confronted with various kinds of dangers and difficulties in life. When he is engaged in an undertaking of a serious import, particularly when he takes it upon himself to spread the light of Truth, forces 1of darkness surround him on all sides; and when he appears to succeed, men of evil designs bar his way and create all sorts of impediments and difficulties for him. But when at last success dawns on him, persons of jealous nature seek to deprive him of the fruits of his labour. As protection against all these obstacles, difficult
Important Words:
النفاثات (who blow) is derived from نفث which means, he spat. نفثت الحیة الدم means, the serpent emitted poison. نفث الله الشیء فی القلب means, God inspired him with a thing. نفاثات means; those groups that spit or emit much poison; those who whisper evil suggestions (Aqrab).
Commentary:
The reference in the verse is to those whisperers of evil suggestions who cause solemn contracts and friendships to break down, and who inspire people with a spirit of defiance of established authority or with violating the oath of fealty, and thus seek to create discord and dissension in the Muslim Community and to encourage fissiparous tendencies among them. For a detailed note on the whole Surah see next verse.
1826
这节经文似乎是指那些暗中出坏主意的人, 这些人在宗教上拉帮结派, 煽惑对权威的对抗精神或以违背效忠誓言来制服和唆使人们, 从而在穆斯林社会中制造不睦和纷争, 并从中怂恿分裂倾向。这一节经文述及的是人生的物质方面, 而下一章涉及的是精神方面。人生面临各种各样的危险和困难。当他从事意义重大的事业, 特别是进行传布真理之光的时候, 四周包围着黑暗势力; 当他看来成功的时候, 心怀恶计的人挡住他的道路, 给他制造种种障碍和困难。但是当他最后要成功的时候, 生性嫉妒的人力图剥夺他的劳动果实。信者为了防止这一切障碍和困难以及生命危险, 应该祈求森罗万象的养主的佑助, 在四周一片黑暗之中赐给他光明, 保护他免遭挑拨离间者的作恶和嫉妒者的恶毒计谋。
4873
Important Words:
النفاثات (who blow) is derived from نفث which means, he spat. نفثت الحیة الدم means, the serpent emitted poison. نفث الله الشیء فی القلب means, God inspired him with a thing. نفاثات means; those groups that spit or emit much poison; those who whisper evil suggestions (Aqrab).
Commentary:
The reference in the verse is to those whisperers of evil suggestions who cause solemn contracts and friendships to break down, and who inspire people with a spirit of defiance of established authority or with violating the oath of fealty, and thus seek to create discord and dissension in the Muslim Community and to encourage fissiparous tendencies among them. For a detailed note on the whole Surah see next verse.
3472
The reference in the verse seems to be to those whisperers of evil suggestions who cause solemn contracts and friendships to break down and inspire people with a spirit of defiance of the established authority, or with violating the oath of fealty, and thus seek to create discord and dissension among the Muslim Community and encourage fissiparous tendencies among them. This Surah deals with the material side of man’s life as the next does with its spiritual side. Man is confronted with various kinds of dangers and difficulties in life. When he is engaged in an undertaking of a serious import, particularly when he takes it upon himself to spread the light of Truth, forces 1of darkness surround him on all sides; and when he appears to succeed, men of evil designs bar his way and create all sorts of impediments and difficulties for him. But when at last success dawns on him, persons of jealous nature seek to deprive him of the fruits of his labour. As protection against all these obstacles, difficult
وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ
اس میں یہ اشارہ ہے کہ مہدیٔ معہود کے ذریعہ سے اسلام کو جلد جلد ترقی حاصل ہوگی اور مخالفینِ مہدی اس پر بڑا حسد کریں گے۔ پس اس زمانہ کے مسلمان کو دعا سکھائی گئی ہے کہ ہر ایسے حاسد کی شرارت سے مجھے بچائیو۔
Commentary:
The Surah deals with the material side of man’s life as does the next Surah with its spiritual side. Man is confronted with various kinds of dangers and difficulties in life. When he is engaged in an undertaking of a serious import, particularly when he takes upon himself to spread the light of truth, forces of darkness surround him on all sides; and when he proceeds further men of evil designs bar his way and create all sorts of impediments and difficulties. When at last success dawns on him, persons of a jealous nature seek to deprive him of the fruit of his labour. As protection against all these difficulties, obstacles and perils in life, a believer is enjoined to invoke the help and assistance of the Lord of فلق (dawn) to give him light when there is darkness all around; to protect him from the evil designs of mischief-makers and the nefarious machinations of jealous persons. What a complete and comprehensive prayer!
The last two Surahs of the Quran may also specially refer to the time of the Promised Messiah and Mahdi. Verse 4 of the present Surah may refer to the eclipses of the sun and the moon which, according to a well-known saying of the Holy Prophet were to take place in the time of the Mahdi (Qutni), and the last two verses may refer to his enemies who will create all sorts of difficulties for him and will burn with rage as they will see his mission making rapid progress.
حاسد (the envious one) may also refer to the Dajjal, the Arch Envier who will give the Promised Mahdi an obstinate fight.
3
اس میں یہ اشارہ ہے کہ مہدیٔ معہود کے ذریعہ سے اسلام کو جلد جلد ترقی حاصل ہوگی اور مخالفینِ مہدی اس پر بڑا حسد کریں گے۔ پس اس زمانہ کے مسلمان کو دعا سکھائی گئی ہے کہ ہر ایسے حاسد کی شرارت سے مجھے بچائیو۔
4874
Commentary:
The Surah deals with the material side of man’s life as does the next Surah with its spiritual side. Man is confronted with various kinds of dangers and difficulties in life. When he is engaged in an undertaking of a serious import, particularly when he takes upon himself to spread the light of truth, forces of darkness surround him on all sides; and when he proceeds further men of evil designs bar his way and create all sorts of impediments and difficulties. When at last success dawns on him, persons of a jealous nature seek to deprive him of the fruit of his labour. As protection against all these difficulties, obstacles and perils in life, a believer is enjoined to invoke the help and assistance of the Lord of فلق (dawn) to give him light when there is darkness all around; to protect him from the evil designs of mischief-makers and the nefarious machinations of jealous persons. What a complete and comprehensive prayer!
The last two Surahs of the Quran may also specially refer to the time of the Promised Messiah and Mahdi. Verse 4 of the present Surah may refer to the eclipses of the sun and the moon which, according to a well-known saying of the Holy Prophet were to take place in the time of the Mahdi (Qutni), and the last two verses may refer to his enemies who will create all sorts of difficulties for him and will burn with rage as they will see his mission making rapid progress.
حاسد (the envious one) may also refer to the Dajjal, the Arch Envier who will give the Promised Mahdi an obstinate fight.
قُلْ أَعُوذُ بِرَبِّ ٱلنَّاسِ
Commentary:
In the present Surah three Divine attributes, viz. رب الناس (Lord of mankind), ملک الناس (King of mankind), اله الناس (God of mankind), have been invoked as against one attribute, viz. رب الفلق (Lord of the dawn) in the preceding Surah, because this one attribute comprises all the three above-mentioned attributes. Whereas one Divine attribute, viz. رب الفلق (Lord of the dawn) has been invoked against four kinds of mischief in the previous Surah, in the Surah under comment three Divine attributes have been invoked against one mischief, i.e. whispering of the Evil One. This is because promptings or insinuations of Satan cover all conceivable evils.
Mention of three Divine attributes in the Surah implies that all sin proceeds from three causes, viz. when a person looks upon other men as his رب (Lord) or ملک (King), or اله (God), that is to say, he regards them as the main prop or support of his life or slavishly surrenders to their undue authority or makes them the object of his love and adoration. A believer is enjoined here to look up to God alone as the real support of his life, and to render to Him alone true and un-conditional obedience and to make Him alone the real object of his love and adoration. Or, the believer may have been enjoined in these verses constantly to seek protection against the ravages of exploiting capitalists, tyrannical rulers and from the crafty priestly class who, taking undue advantage of the unwary and simple-minded folk exploit them mercilessly. The reference seems particularly to be to the conditions obtaining during the latter days.
4875
Commentary:
In the present Surah three Divine attributes, viz. رب الناس (Lord of mankind), ملک الناس (King of mankind), اله الناس (God of mankind), have been invoked as against one attribute, viz. رب الفلق (Lord of the dawn) in the preceding Surah, because this one attribute comprises all the three above-mentioned attributes. Whereas one Divine attribute, viz. رب الفلق (Lord of the dawn) has been invoked against four kinds of mischief in the previous Surah, in the Surah under comment three Divine attributes have been invoked against one mischief, i.e. whispering of the Evil One. This is because promptings or insinuations of Satan cover all conceivable evils.
Mention of three Divine attributes in the Surah implies that all sin proceeds from three causes, viz. when a person looks upon other men as his رب (Lord) or ملک (King), or اله (God), that is to say, he regards them as the main prop or support of his life or slavishly surrenders to their undue authority or makes them the object of his love and adoration. A believer is enjoined here to look up to God alone as the real support of his life, and to render to Him alone true and un-conditional obedience and to make Him alone the real object of his love and adoration. Or, the believer may have been enjoined in these verses constantly to seek protection against the ravages of exploiting capitalists, tyrannical rulers and from the crafty priestly class who, taking undue advantage of the unwary and simple-minded folk exploit them mercilessly. The reference seems particularly to be to the conditions obtaining during the latter days.
مَلِكِ ٱلنَّاسِ
59:24; 62:2.
اس آیت میں اس طرف اشارہ کیا گیا ہے کہ آخری زمانہ میں کئی بادشاہ اسلام کی مخالفت کے لئے کھڑے ہو جائیں گے۔ جیسا کہ آج کل انگلینڈ کا بادشاہ عیسائیت کا محافظ کہلاتا ہے۔ امریکہ میں گو بادشاہ نہیں مگر پریذیڈنٹ بھی بادشاہ کی حیثیت رکھتا ہے۔ پس مسلمانوں کو سکھایا گیا ہے کہ دعا کرو کہ ہمارا اصلی بادشاہ یعنی خداتعالیٰ ہمیں انسانی بادشاہوں کی شرات سے بچائے۔
59:24; 62:2.
59:24; 62:2.
b
59:24; 62:2.
1
اس آیت میں اس طرف اشارہ کیا گیا ہے کہ آخری زمانہ میں کئی بادشاہ اسلام کی مخالفت کے لئے کھڑے ہو جائیں گے۔ جیسا کہ آج کل انگلینڈ کا بادشاہ عیسائیت کا محافظ کہلاتا ہے۔ امریکہ میں گو بادشاہ نہیں مگر پریذیڈنٹ بھی بادشاہ کی حیثیت رکھتا ہے۔ پس مسلمانوں کو سکھایا گیا ہے کہ دعا کرو کہ ہمارا اصلی بادشاہ یعنی خداتعالیٰ ہمیں انسانی بادشاہوں کی شرات سے بچائے۔
b
59:24; 62:2.
b
59:24; 62:2.
إِلَٰهِ ٱلنَّاسِ
在这经章中, رَبّ (Rabb, 人类的养主)、مَلِك (Malik, 人类的最高统治者) 和 اِلٰه (Ilah, 人类的值得崇拜者) 这三种常德用来比作一种常德, 即上一经章中的 رَبُّ الْفَلَق (Rabbul-Falaq, 森罗万象的养主), 因为这一个常德包括了上述三个常德。在同一经章中一种常德--------森罗万象的养主--------被祈求以对付四种祸害, 在这章中三种常德被祈求以对付一种祸害, 即恶魔的流言蜚语。这是因为恶魔的煽动或诌媚包括了一切可能想得到的罪恶。这三种常德和人的物质、道德和精神条件有着密切关系。人的物质和道德在 Rabb (养主) 之下得到发展, 其思想言行由 Malik (主宰) 或奖或惩; 常德 Ilah (值得崇拜者) 的含意是: 安拉是人爱戴和崇拜的对象, 也是他的目的。这一经章提到三种常德的含意是, 一切罪恶都来自三个起因, 即当人把另一个人当作他的养主、或人类的最高统治者、或安拉的时候, 那就是说, 当他把他作为他人生的支持或靠山的时候, 或俯首贴耳服从他那不正当的权威, 或把他当作爱戴和崇拜的对象。信者在这里应当仅仅把安拉作为他人生的真正支持, 仅仅对安拉真正的无条件的服从, 仅仅把安拉当作爱戴和崇拜的真正对象。在这几节经文中也可以表示他应该永远寻求保护, 防止剥削的资本家、残暴的统治者和狡猾的僧侣阶级的蹂躏, 因为他常自轻率与毫无戒心的老百姓中取得好处, 并无情地剥削他们。
اس آیت میں بتایا کہ ہمارا اصل بادشاہ یعنی خداتعالیٰ دنیا کا حقیقی معبود بھی ہے۔ گو بنی نوع انسان اس کے مقابلہ میں جھوٹے معبود پیش کرتے ہیں۔ مگر میں اپنے اصل معبود سے یہ دعا کرتا ہوں کہ مجھے جھوٹے معبودوں کے شر سے بچائے۔
In the present Surah three Divine attributes—Rabb (Lord of mankind), Malik (King of mankind), and Ilah (God of mankind), have been invoked as against one attribute, viz. Rabbul-Falaq (Lord of the dawn) in the preceding Surah, because this one attribute comprises all the three above- mentioned attributes. Whereas one Divine attribute—Lord of the dawn—has been invoked against four kinds of mischief in the previous Surah, in the present Surah three Divine attributes have been invoked against one mischief, i.e. whispering of the Evil One. This is because the promptings or insinuations of Satan cover all conceivable evils.
The three Divine attributes have a subtle connection with the physical, moral and spiritual conditions of man. Man’s physical and moral developments take place under the attribute Rabb, and his thoughts, words and actions are punished or rewarded by Malik; and the attribute Ilah signifies that God is th
1827
在这经章中, رَبّ (Rabb, 人类的养主)、مَلِك (Malik, 人类的最高统治者) 和 اِلٰه (Ilah, 人类的值得崇拜者) 这三种常德用来比作一种常德, 即上一经章中的 رَبُّ الْفَلَق (Rabbul-Falaq, 森罗万象的养主), 因为这一个常德包括了上述三个常德。在同一经章中一种常德--------森罗万象的养主--------被祈求以对付四种祸害, 在这章中三种常德被祈求以对付一种祸害, 即恶魔的流言蜚语。这是因为恶魔的煽动或诌媚包括了一切可能想得到的罪恶。这三种常德和人的物质、道德和精神条件有着密切关系。人的物质和道德在 Rabb (养主) 之下得到发展, 其思想言行由 Malik (主宰) 或奖或惩; 常德 Ilah (值得崇拜者) 的含意是: 安拉是人爱戴和崇拜的对象, 也是他的目的。这一经章提到三种常德的含意是, 一切罪恶都来自三个起因, 即当人把另一个人当作他的养主、或人类的最高统治者、或安拉的时候, 那就是说, 当他把他作为他人生的支持或靠山的时候, 或俯首贴耳服从他那不正当的权威, 或把他当作爱戴和崇拜的对象。信者在这里应当仅仅把安拉作为他人生的真正支持, 仅仅对安拉真正的无条件的服从, 仅仅把安拉当作爱戴和崇拜的真正对象。在这几节经文中也可以表示他应该永远寻求保护, 防止剥削的资本家、残暴的统治者和狡猾的僧侣阶级的蹂躏, 因为他常自轻率与毫无戒心的老百姓中取得好处, 并无情地剥削他们。
2
اس آیت میں بتایا کہ ہمارا اصل بادشاہ یعنی خداتعالیٰ دنیا کا حقیقی معبود بھی ہے۔ گو بنی نوع انسان اس کے مقابلہ میں جھوٹے معبود پیش کرتے ہیں۔ مگر میں اپنے اصل معبود سے یہ دعا کرتا ہوں کہ مجھے جھوٹے معبودوں کے شر سے بچائے۔
3473
In the present Surah three Divine attributes—Rabb (Lord of mankind), Malik (King of mankind), and Ilah (God of mankind), have been invoked as against one attribute, viz. Rabbul-Falaq (Lord of the dawn) in the preceding Surah, because this one attribute comprises all the three above- mentioned attributes. Whereas one Divine attribute—Lord of the dawn—has been invoked against four kinds of mischief in the previous Surah, in the present Surah three Divine attributes have been invoked against one mischief, i.e. whispering of the Evil One. This is because the promptings or insinuations of Satan cover all conceivable evils.
The three Divine attributes have a subtle connection with the physical, moral and spiritual conditions of man. Man’s physical and moral developments take place under the attribute Rabb, and his thoughts, words and actions are punished or rewarded by Malik; and the attribute Ilah signifies that God is th
مِن شَرِّ ٱلْوَسْوَاسِ ٱلْخَنَّاسِ
ان آیات میں بتایا گیا ہے کہ آخری زمانہ میں جب کہ جھوٹے بادشاہوں اور جھوٹے معبودوں کا زور ہوگا‘ ایسے لوگ بھی پیدا ہو جائیں گے‘ جو دلوں میں وسوسے ڈالنے والے ہوں گے جیسے پروفیسر وغیرہ۔ پس خداتعالیٰ سے یہ بھی دعا کرتے رہو کہ ایسے فلسفیوں کے شر سے بھی وہ مسلمانوں کو بچاتا رہے۔ اس سے آگے ایسے فلسفیوں کا طریقِ کار بتایا ہے کہ وہ لوگوں کے دلوں میں وسوسے پیدا کرکے آپ پیچھے ہٹ جاتے ہیں۔ یعنی ایسی کتابیں لکھتے ہیں جن سے مذہب کے خلاف وسوسے تو پیدا ہو جاتے ہیں لیکن بظاہر وہ کتابیں مذہب کے خلاف نظر نہیں آتیں۔
3
ان آیات میں بتایا گیا ہے کہ آخری زمانہ میں جب کہ جھوٹے بادشاہوں اور جھوٹے معبودوں کا زور ہوگا‘ ایسے لوگ بھی پیدا ہو جائیں گے‘ جو دلوں میں وسوسے ڈالنے والے ہوں گے جیسے پروفیسر وغیرہ۔ پس خداتعالیٰ سے یہ بھی دعا کرتے رہو کہ ایسے فلسفیوں کے شر سے بھی وہ مسلمانوں کو بچاتا رہے۔ اس سے آگے ایسے فلسفیوں کا طریقِ کار بتایا ہے کہ وہ لوگوں کے دلوں میں وسوسے پیدا کرکے آپ پیچھے ہٹ جاتے ہیں۔ یعنی ایسی کتابیں لکھتے ہیں جن سے مذہب کے خلاف وسوسے تو پیدا ہو جاتے ہیں لیکن بظاہر وہ کتابیں مذہب کے خلاف نظر نہیں آتیں۔