Topic: Respite
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ٱللَّهُ يَسْتَهْزِئُ بِهِمْ وَيَمُدُّهُمْ فِى طُغْيَٰنِهِمْ يَعْمَهُونَ
9:79; 11:9; 21:42.
6:111; 7:187; 10:12.
یَسْتَھْزِیُٔ بِھِمْ (Yastahzi’u bi-him) 意为: 他将惩罚他们。在阿拉伯语中, 作为对一件邪恶行为的惩罚, 有时候用于邪恶行为本身的字来表示。” 恶行应得同样的恶报” (42:41)。著名的阿拉伯诗人 عَمْرو بِنْ كُلْثُوْم (‘Amr bin Kulthum) 说: اَلَا لَا يَجْهَلَنْ اَحَدٌ عَلَيْنَا، فَنَجْهَلَ فَوْقَ جَهْلِ الْجَاهِلِيْنَا (’Ala la Yajhalan Ahadun ‘Alaina, Fanajhala Fauqa jahlil-Jahilina) 就是说, 当心!谁也不该胆敢于利用无知来反对我们, 否则, 我们会向他表示更大的无知, 即我们会报答他的无知 (مُعَلَّقَات--------Mu‘allaqat)。
这句话并不是说安拉给那些虚伪者有喘息的机会, 让他们增强他们的悖逆。这样的意思与35:38相抵触了。那一节经文说, 主给不信道的人以休息的机会让他们改过迁善。
عُمْىٌ (‘Umyun) 是 اَعْمٰى (A‘ma) 的复数, اَعْمٰى 源出 اَلْعَمٰى (al-‘Ama), 意思是: 既是精神上的又是肉体上的盲目。阿文还有与 اَلْعَمٰی (al-‘Ama) 相近的一字 اَلْعَمَه (Al-‘Amah) 但 اَلْعَمَه 的意思是: 只指精神上的盲目, 而无肉体盲目的意思。 (اَقْرَبْ--------Aqrab)。
اَللّٰہُ یَسْتَھْزِیُٔ بِھِمْ کا لفظی ترجمہ یہ ہے کہ ’’اللہ ان کے ساتھ ہنسی کرے گا‘‘ لیکن اس کی بجائے ہم نے یہ ترجمہ کیا ہے کہ ’’اللہ انہیں ہنسی کی سزا دے گا‘‘ اس کی وجہ یہ ہے کہ عربی زبان میں جزائے جرم کے لئے بھی جرم کے لفظ استعمال کر لئے جاتے ہیں۔ اسی لئے امام راغبؒ نے اپنی کتاب مفردات میں اس آیت کے یہ معنے کئے ہیں کہ یُجَازِیْھِمْ جَزَاءَ الْھُزُؤِ یعنی اللہ تعالیٰ منافقوں کو اُن کی ہنسی کی سزا دے گا۔
یَمُدُّ ھُمْ . مَدَّ سے ہے اور مَدَّ الْمَدْیُوْنَ کے معنے ہوتے ہیں۔ اَمْھَلَہٗ یعنی قرض دار کو مہلت دی اور اُس سے قرضے کا مطالبہ کچھ عرصہ کے لئے ترک کر دیا۔ اس لئے ہم نے اس آیت کا ترجمہ کیا ہے کہ اُن کو بہکتے ہوئے چھوڑ دے گا۔
6:111; 7:187; 10:12.
The words do not mean that God grants the hypocrites respite to let them increase in their transgression. Such a meaning is contradicted by (35:38), where it is stated that God grants disbelievers respite that they should reform themselves.
‘Umyun is the plural of A‘ma which is derived from al-‘Ama. Al-‘Amah means, mental blindness and al-‘Ama means, both mental and physical blindness (Aqrab).
9:79; 11:9; 21:42.
6:111; 7:187; 10:12.
Important Words:
یستهزئ (will punish mockery). See 2:15 and also commentary below.
یمدھم (He will let them continue) is derived from مد. They say مدہ meaning, he let him continue in a course, or he granted him a delay or respite. Literally مد means, he spread, or he stretched, or he made a thing extend (Aqrab).
طغیان (transgression) is derived from طغی which means, he exceeded the proper limits. طغی فلان means, he was excessive in sin and transgression. طغی الماء means, the water was in flood (Aqrab).
یعمھون (wandering blindly) is derived from عمه which means, he was or became confounded or perplexed and was unable to see his way, and went to and fro in confusion (Aqrab). عمه is like عمی; but whereas عمی is wider in its significance, being used for blindness both physical and mental, عمه is confined to mental blindness only (Kashshaf). عمه also means, it (the place) lost all marks or signs helpful for identification or for finding a way through it (Aqrab).
Commentary:
In this verse the word یستھزئ (lit. will mock) has been used for God, and this has occasioned the criticism that the God of the Quran is given to mocking. The criticism is due to the utter ignorance of Arabic idiom and usage. In Arabic, punishment for an evil is sometimes denoted by the term used for the evil itself. For instance, in 42:41 we read وجزاء سیئة سیئة مثلھا i.e. the penalty for an evil is an evil the like thereof, whereas the penalty of an evil is not an evil. Again in 2:195 the word اعتداء (transgression) is used for the punishment of transgression. Similarly, the well-known pre-Islamic Christian poet, ‘Amr bin Kulthum says:
الا لایجھلن احد علینا
فنجھل فوق جھل الجاھلینا
"Beware! Nobody should employ ignorance against us; or we will show greater ignorance in return;" i.e. we will severely avenge such ignorance (Mu‘allaqat).
Thus the expression الله یستھزئ بھم does not mean, Allah shall mock at them, but that Allah will punish them for their mocking. The former meaning, followed by some translators, is absolutely inconsistent with the spirit of the Quran which condemns jest and ridicule as marks of ignorance (2:68). How, then, can God attribute to Himself what He declares to be a practice of the ignorant?
The clause, Allah will let them continue in their transgression, should not be understood to mean that God grants the hypocrites respite to let them increase in transgression. Such a meaning is contradicted by verses 6:111 and 35:38, where it is clearly stated that God grants the disbelievers respite with the sole object of reforming them but they unfortunately only increase in transgression.
The word یعمھون (wandering blindly) is derived from the root عمه which, as explained above, signifies, besides other meanings, the absence of signs or marks; The meaning here would, therefore, be that the hypocrites persist in their wickedness without care or consideration, as if the way they are travelling has lost all signs, leaving the traveller without any sense of distance or direction.
a
9:79; 11:9; 21:42.
b
6:111; 7:187; 10:12.
29D
یَسْتَھْزِیُٔ بِھِمْ (Yastahzi’u bi-him) 意为: 他将惩罚他们。在阿拉伯语中, 作为对一件邪恶行为的惩罚, 有时候用于邪恶行为本身的字来表示。” 恶行应得同样的恶报” (42:41)。著名的阿拉伯诗人 عَمْرو بِنْ كُلْثُوْم (‘Amr bin Kulthum) 说: اَلَا لَا يَجْهَلَنْ اَحَدٌ عَلَيْنَا، فَنَجْهَلَ فَوْقَ جَهْلِ الْجَاهِلِيْنَا (’Ala la Yajhalan Ahadun ‘Alaina, Fanajhala Fauqa jahlil-Jahilina) 就是说, 当心!谁也不该胆敢于利用无知来反对我们, 否则, 我们会向他表示更大的无知, 即我们会报答他的无知 (مُعَلَّقَات--------Mu‘allaqat)。
29E
这句话并不是说安拉给那些虚伪者有喘息的机会, 让他们增强他们的悖逆。这样的意思与35:38相抵触了。那一节经文说, 主给不信道的人以休息的机会让他们改过迁善。
29F
عُمْىٌ (‘Umyun) 是 اَعْمٰى (A‘ma) 的复数, اَعْمٰى 源出 اَلْعَمٰى (al-‘Ama), 意思是: 既是精神上的又是肉体上的盲目。阿文还有与 اَلْعَمٰی (al-‘Ama) 相近的一字 اَلْعَمَه (Al-‘Amah) 但 اَلْعَمَه 的意思是: 只指精神上的盲目, 而无肉体盲目的意思。 (اَقْرَبْ--------Aqrab)。
4
اَللّٰہُ یَسْتَھْزِیُٔ بِھِمْ کا لفظی ترجمہ یہ ہے کہ ’’اللہ ان کے ساتھ ہنسی کرے گا‘‘ لیکن اس کی بجائے ہم نے یہ ترجمہ کیا ہے کہ ’’اللہ انہیں ہنسی کی سزا دے گا‘‘ اس کی وجہ یہ ہے کہ عربی زبان میں جزائے جرم کے لئے بھی جرم کے لفظ استعمال کر لئے جاتے ہیں۔ اسی لئے امام راغبؒ نے اپنی کتاب مفردات میں اس آیت کے یہ معنے کئے ہیں کہ یُجَازِیْھِمْ جَزَاءَ الْھُزُؤِ یعنی اللہ تعالیٰ منافقوں کو اُن کی ہنسی کی سزا دے گا۔
5
یَمُدُّ ھُمْ . مَدَّ سے ہے اور مَدَّ الْمَدْیُوْنَ کے معنے ہوتے ہیں۔ اَمْھَلَہٗ یعنی قرض دار کو مہلت دی اور اُس سے قرضے کا مطالبہ کچھ عرصہ کے لئے ترک کر دیا۔ اس لئے ہم نے اس آیت کا ترجمہ کیا ہے کہ اُن کو بہکتے ہوئے چھوڑ دے گا۔
a
9:79; 11:9; 21:42.
b
6:111; 7:187; 10:12.
22
Important Words:
یستهزئ (will punish mockery). See 2:15 and also commentary below.
یمدھم (He will let them continue) is derived from مد. They say مدہ meaning, he let him continue in a course, or he granted him a delay or respite. Literally مد means, he spread, or he stretched, or he made a thing extend (Aqrab).
طغیان (transgression) is derived from طغی which means, he exceeded the proper limits. طغی فلان means, he was excessive in sin and transgression. طغی الماء means, the water was in flood (Aqrab).
یعمھون (wandering blindly) is derived from عمه which means, he was or became confounded or perplexed and was unable to see his way, and went to and fro in confusion (Aqrab). عمه is like عمی; but whereas عمی is wider in its significance, being used for blindness both physical and mental, عمه is confined to mental blindness only (Kashshaf). عمه also means, it (the place) lost all marks or signs helpful for identification or for finding a way through it (Aqrab).
Commentary:
In this verse the word یستھزئ (lit. will mock) has been used for God, and this has occasioned the criticism that the God of the Quran is given to mocking. The criticism is due to the utter ignorance of Arabic idiom and usage. In Arabic, punishment for an evil is sometimes denoted by the term used for the evil itself. For instance, in 42:41 we read وجزاء سیئة سیئة مثلھا i.e. the penalty for an evil is an evil the like thereof, whereas the penalty of an evil is not an evil. Again in 2:195 the word اعتداء (transgression) is used for the punishment of transgression. Similarly, the well-known pre-Islamic Christian poet, ‘Amr bin Kulthum says:
الا لایجھلن احد علینا
فنجھل فوق جھل الجاھلینا
"Beware! Nobody should employ ignorance against us; or we will show greater ignorance in return;" i.e. we will severely avenge such ignorance (Mu‘allaqat).
Thus the expression الله یستھزئ بھم does not mean, Allah shall mock at them, but that Allah will punish them for their mocking. The former meaning, followed by some translators, is absolutely inconsistent with the spirit of the Quran which condemns jest and ridicule as marks of ignorance (2:68). How, then, can God attribute to Himself what He declares to be a practice of the ignorant?
The clause, Allah will let them continue in their transgression, should not be understood to mean that God grants the hypocrites respite to let them increase in transgression. Such a meaning is contradicted by verses 6:111 and 35:38, where it is clearly stated that God grants the disbelievers respite with the sole object of reforming them but they unfortunately only increase in transgression.
The word یعمھون (wandering blindly) is derived from the root عمه which, as explained above, signifies, besides other meanings, the absence of signs or marks; The meaning here would, therefore, be that the hypocrites persist in their wickedness without care or consideration, as if the way they are travelling has lost all signs, leaving the traveller without any sense of distance or direction.
c
9:79; 11:9; 21:42.d
6:111; 7:187; 10:12.
33
Yastahzi’u bi-him means, will punish them. In Arabic punishment for an evil deed is sometimes denoted by the word used for the evil itself. "The penalty for an evil deed is an evil the like thereof" (42:41). The famous Arab poet ‘Amr bin Kulthum says: Ala la Yajhalan Ahadun ‘Alaina, Fanajhal Fauqa Jahlal-Jahilina, i.e. Beware! none should dare employ ignorance against us, or we will show greater ignorance, i.e. we will avenge his ignorance (Mu‘allaqat).33A
The words do not mean that God grants the hypocrites respite to let them increase in their transgression. Such a meaning is contradicted by (35:38), where it is stated that God grants disbelievers respite that they should reform themselves.
34
‘Umyun is the plural of A‘ma which is derived from al-‘Ama. Al-‘Amah means, mental blindness and al-‘Ama means, both mental and physical blindness (Aqrab).
خَٰلِدِينَ فِيهَا ۖ لَا يُخَفَّفُ عَنْهُمُ ٱلْعَذَابُ وَلَا هُمْ يُنظَرُونَ
3:89.
3:89.
3:89.
Important Words:
ینظرون (be granted respite) is formed from نظر which means, (1) he looked; (2) he granted respite. They say نظر فلانا الدین i.e. he granted him respite in respect of the payment of debt (Aqrab).
Commentary:
God is slow to punish but when the cup of the iniquities of a disbelieving people becomes full to the brim and all warning is lost upon them, then severe punishment overtakes them, and no further respite is granted; and as the punishment is primarily meant as a cure, it is of sufficiently long duration and persists till all vestige of spiritual disease is rooted out.
d
3:89.
a
3:89.
169
Important Words:
ینظرون (be granted respite) is formed from نظر which means, (1) he looked; (2) he granted respite. They say نظر فلانا الدین i.e. he granted him respite in respect of the payment of debt (Aqrab).
Commentary:
God is slow to punish but when the cup of the iniquities of a disbelieving people becomes full to the brim and all warning is lost upon them, then severe punishment overtakes them, and no further respite is granted; and as the punishment is primarily meant as a cure, it is of sufficiently long duration and persists till all vestige of spiritual disease is rooted out.
c
3:89.
وَإِن كَانَ ذُو عُسْرَةٍ فَنَظِرَةٌ إِلَىٰ مَيْسَرَةٍ ۚ وَأَن تَصَدَّقُوا۟ خَيْرٌ لَّكُمْ ۖ إِن كُنتُمْ تَعْلَمُونَ
伊斯兰教竭力规劝贷款给人家, 但是贷款应当是无息而行善的。借款到期要还债时, 如果借债人觉得自己处境穷困, 要给他一段暂缓的时间, 直到他觉得自己较宽裕时才归还。
کَانَ دو قسم کا ہوتا ہے۔ تامہ بھی اور ناقصہ بھی۔ ناقصہ تو اسم اور خبر پر آتا ہے جیسے کَانَ الْبُسْتَانُ مُثْمِرًا باغ میں پھل لگے ہوئے ہیں اور تامہ وہ ہے جو مفرد فعل کے معنے دیتا ہے اور اس کے بعد کا اسم اس کا فاعل ہوتا ہے اس کے کئی معنے ہوتے ہیں مثلاً واقع ہوا‘ ثابت ہوا‘ موجود ہوا‘ حاضر ہوا۔ (اقرب) اس جگہ پر ’’حاضر ہوا‘‘ کے معنے ہیں اور کان تامہ ہے۔ مراد یہ ہے کہ اگر کوئی تنگ حال ہو کر کہے کہ میں تو یکدم قرض ادا نہیں کر سکتا تو خود راس المال کی وصولی میں بھی التوا کر دینا چاہیے۔
Islam urges the giving of loans but they should be beneficent loans, without interest. If the debtor finds himself in straitened circumstances when the time for the repayment of a loan arrives, he should be granted respite till he finds himself in easier circumstances.
Commentary:
The preceding verse enjoined the taking back of the original sums only. The present verse further exhorts the creditor to grant delay to a debtor in straitened circumstances.
Creditors are exhorted to deal kindly and beneficently with their brethren so that God may also (deal with them kindly. They should remember that if they have advanced loans to others, God has also advanced certain loans to them by conferring on them His numberless favours and bounties; and if they have a right to charge interest, God has also a right to make heavy demands from them, but He does not. And if He did, what would be the fate of man?
209
伊斯兰教竭力规劝贷款给人家, 但是贷款应当是无息而行善的。借款到期要还债时, 如果借债人觉得自己处境穷困, 要给他一段暂缓的时间, 直到他觉得自己较宽裕时才归还。
2
کَانَ دو قسم کا ہوتا ہے۔ تامہ بھی اور ناقصہ بھی۔ ناقصہ تو اسم اور خبر پر آتا ہے جیسے کَانَ الْبُسْتَانُ مُثْمِرًا باغ میں پھل لگے ہوئے ہیں اور تامہ وہ ہے جو مفرد فعل کے معنے دیتا ہے اور اس کے بعد کا اسم اس کا فاعل ہوتا ہے اس کے کئی معنے ہوتے ہیں مثلاً واقع ہوا‘ ثابت ہوا‘ موجود ہوا‘ حاضر ہوا۔ (اقرب) اس جگہ پر ’’حاضر ہوا‘‘ کے معنے ہیں اور کان تامہ ہے۔ مراد یہ ہے کہ اگر کوئی تنگ حال ہو کر کہے کہ میں تو یکدم قرض ادا نہیں کر سکتا تو خود راس المال کی وصولی میں بھی التوا کر دینا چاہیے۔
287
Commentary:
The preceding verse enjoined the taking back of the original sums only. The present verse further exhorts the creditor to grant delay to a debtor in straitened circumstances.
Creditors are exhorted to deal kindly and beneficently with their brethren so that God may also (deal with them kindly. They should remember that if they have advanced loans to others, God has also advanced certain loans to them by conferring on them His numberless favours and bounties; and if they have a right to charge interest, God has also a right to make heavy demands from them, but He does not. And if He did, what would be the fate of man?
353
Islam urges the giving of loans but they should be beneficent loans, without interest. If the debtor finds himself in straitened circumstances when the time for the repayment of a loan arrives, he should be granted respite till he finds himself in easier circumstances.
وَلَا يَحْسَبَنَّ ٱلَّذِينَ كَفَرُوٓا۟ أَنَّمَا نُمْلِى لَهُمْ خَيْرٌ لِّأَنفُسِهِمْ ۚ إِنَّمَا نُمْلِى لَهُمْ لِيَزْدَادُوٓا۟ إِثْمًا ۚ وَلَهُمْ عَذَابٌ مُّهِينٌ
22:45.
22:45.
The particle Lam in the expression Liyazdadu is Lam-e-‘Aqibah denoting result.
22:45.
Important Words:
The particle ل (lam) in the expression لیزدادوا here denotes not purpose but result or consequence: as in the well-known Arabic couplet:
لدو ا للموت و ابنوا للخراب فکلکم یسیر الی تباب
i.e. Bear children that they should die and build houses that they should fall into ruins, for all of you are marching towards destruction. Thus the verse would mean: We grant them respite that they should mend their ways, but the result is that they increase in sin. Such ل (lam) is known as لام عاقبت in Arabic.
The particle ل may, in one sense, also denote cause, as an Arab would say خرجت من البلد لمخافة اشر i.e. I left the town because of the fear of evil. In this sense, the clause would mean, We grant them respite because they have increased in evil, i.e. their increasing in evil has been the cause of Our granting them respite so that they may have an opportunity to mend their ways and reform themselves.
d
22:45.
c
22:45.
461
Important Words:
The particle ل (lam) in the expression لیزدادوا here denotes not purpose but result or consequence: as in the well-known Arabic couplet:
لدو ا للموت و ابنوا للخراب فکلکم یسیر الی تباب
i.e. Bear children that they should die and build houses that they should fall into ruins, for all of you are marching towards destruction. Thus the verse would mean: We grant them respite that they should mend their ways, but the result is that they increase in sin. Such ل (lam) is known as لام عاقبت in Arabic.
The particle ل may, in one sense, also denote cause, as an Arab would say خرجت من البلد لمخافة اشر i.e. I left the town because of the fear of evil. In this sense, the clause would mean, We grant them respite because they have increased in evil, i.e. their increasing in evil has been the cause of Our granting them respite so that they may have an opportunity to mend their ways and reform themselves.
a
22:45.
534
The particle Lam in the expression Liyazdadu is Lam-e-‘Aqibah denoting result.
وَقَالُوا۟ لَوْلَآ أُنزِلَ عَلَيْهِ مَلَكٌ ۖ وَلَوْ أَنزَلْنَا مَلَكًا لَّقُضِىَ ٱلْأَمْرُ ثُمَّ لَا يُنظَرُونَ
2:211; 25:8.
یعنی کافروں کی خاطر جب کوئی فرشتہ اتارا جاتا ہے تو وہ انذار کی خبر لے کر ہی اترتا ہے۔
2:211; 25:8.
Commentary:
The question, Why has not an angel been sent down to him, implies a desire on the part of the disbelievers to be visited by an angel whom they might see and be thus convinced of the divine mission of the Prophet. The Quran exposes their folly by replying that although the angels of God do come to the Prophet, yet when they visit disbelievers and are seen by them, they invariably come with Divine punishment. Such angels appeared at the Battle of Badr, when, to quote the expression of the Quran, the matter was decided (2:211). See also the succeeding verse.
e
2:211; 25:8.
1
یعنی کافروں کی خاطر جب کوئی فرشتہ اتارا جاتا ہے تو وہ انذار کی خبر لے کر ہی اترتا ہے۔
a
2:211; 25:8.
756
Commentary:
The question, Why has not an angel been sent down to him, implies a desire on the part of the disbelievers to be visited by an angel whom they might see and be thus convinced of the divine mission of the Prophet. The Quran exposes their folly by replying that although the angels of God do come to the Prophet, yet when they visit disbelievers and are seen by them, they invariably come with Divine punishment. Such angels appeared at the Battle of Badr, when, to quote the expression of the Quran, the matter was decided (2:211). See also the succeeding verse.
a
2:211; 25:8.
826
"The coming of angels" signifies the imminent approach of heavenly punishment.
قُل لِّمَن مَّا فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۖ قُل لِّلَّهِ ۚ كَتَبَ عَلَىٰ نَفْسِهِ ٱلرَّحْمَةَ ۚ لَيَجْمَعَنَّكُمْ إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ لَا رَيْبَ فِيهِ ۚ ٱلَّذِينَ خَسِرُوٓا۟ أَنفُسَهُمْ فَهُمْ لَا يُؤْمِنُونَ
عربی لغت کے لحاظ سے اَلَّذِیْنَ خَسِرُوْا اَنْفُسَھُمْ کے معنے یہ بھی ہو سکتے ہیں کہ وہ لوگ جو گھاٹے میں پڑ گئے۔
یعنی ایمان سے محرومی خدا کی طرف سے نہیں ہوتی بلکہ انسان کے اپنے اعمال کی و جہ سے ہوتی ہے۔
6:55; 7:157.
3:10; 4:88; 45:27.
As all things in the heavens and the earth belong to Allah, the enemies of Faith also belong to Him. No one would like to destroy his own handiwork, much less would God do so. He is Merciful and grants respite to disbelievers in order that they may repent and be shown mercy.
6:55; 7:157.
3:10; 4:88; 45:27.
Important Words:
خسروا انفسھم (who ruin their souls). خسروا is derived from خسر which means, he lost; he suffered a loss; he went astray; he became lost; he perished (Lane). From the above it is clear that the word خسر is really intransitive. The transitive use of the word in the verse is merely apparent. In fact when the Quran says خسروا انفسھم it does not mean, they made their souls suffer, but, that they suffered with regard to themselves, i.e. they themselves suffered. The correct transitive form of the word is خسر (khasara), i.e. he caused to perish, and not خسر (khasira), i.e. he suffered or he was lost, which the Quran has used. This peculiar use of the word is intended to intensify the meaning. Thus, the words الذین خسروا انفسھم would really read الذین خسروا و خسروا انفسھم i.e. those who suffered a loss and caused their souls to perish. For the sake of convenience, however, the expression has been rendered in the text as, those who ruin their souls. For a somewhat similar expression, i.e. سفه نفسهsee Lisan where that expression has been fully dealt with.
Commentary:
Here God first puts a question, and then Himself answers it. This form has also been employed elsewhere in the Quran. It is meant to bring out the disbelievers’ extreme weakness of faith and make them realize it.
All that is in the heavens and the earth belongs to Allah; so the enemies of Faith also belong to God. No one would like to destroy that which belongs to him, much less would God like to do so, for He is Merciful and has made mercy binding on Himself. So He is giving the enemies of the Holy Prophet time to repent. He is putting off punishment so that they may turn to Him and repent of their sins. Hence, instead of demanding punishment, let them ask forgiveness and benefit by His mercy.
It should be noted that disbelief alone does not bring punishment upon men in this life. So far as simple disbelief is concerned, the case of the believers and the disbelievers will be decided on the Day of Judgement when all will be assembled together and God’s judgement will be pronounced. It is only the extreme wickedness of men and their active opposition to the Prophets of God that hastens punishment for them in this life. So the verse exhorts disbelievers not to demand punishment, but rather to repent, so that God may have mercy on them.
c
6:55; 7:157.
d
3:10; 4:88; 45:27.
416
因为天地间的一切事物都是安拉的, 伊斯兰教的敌人也是他的。没有人喜欢毁灭掉自己做出来的东西, 安拉更不喜欢这样做。他是永久仁慈的, 给不信的人以暂短的时间, 为了使他们悔悟并给予他们以仁慈的机会。
1
عربی لغت کے لحاظ سے اَلَّذِیْنَ خَسِرُوْا اَنْفُسَھُمْ کے معنے یہ بھی ہو سکتے ہیں کہ وہ لوگ جو گھاٹے میں پڑ گئے۔
2
یعنی ایمان سے محرومی خدا کی طرف سے نہیں ہوتی بلکہ انسان کے اپنے اعمال کی و جہ سے ہوتی ہے۔
b
6:55; 7:157.
c
3:10; 4:88; 45:27.
760
Important Words:
خسروا انفسھم (who ruin their souls). خسروا is derived from خسر which means, he lost; he suffered a loss; he went astray; he became lost; he perished (Lane). From the above it is clear that the word خسر is really intransitive. The transitive use of the word in the verse is merely apparent. In fact when the Quran says خسروا انفسھم it does not mean, they made their souls suffer, but, that they suffered with regard to themselves, i.e. they themselves suffered. The correct transitive form of the word is خسر (khasara), i.e. he caused to perish, and not خسر (khasira), i.e. he suffered or he was lost, which the Quran has used. This peculiar use of the word is intended to intensify the meaning. Thus, the words الذین خسروا انفسھم would really read الذین خسروا و خسروا انفسھم i.e. those who suffered a loss and caused their souls to perish. For the sake of convenience, however, the expression has been rendered in the text as, those who ruin their souls. For a somewhat similar expression, i.e. سفه نفسهsee Lisan where that expression has been fully dealt with.
Commentary:
Here God first puts a question, and then Himself answers it. This form has also been employed elsewhere in the Quran. It is meant to bring out the disbelievers’ extreme weakness of faith and make them realize it.
All that is in the heavens and the earth belongs to Allah; so the enemies of Faith also belong to God. No one would like to destroy that which belongs to him, much less would God like to do so, for He is Merciful and has made mercy binding on Himself. So He is giving the enemies of the Holy Prophet time to repent. He is putting off punishment so that they may turn to Him and repent of their sins. Hence, instead of demanding punishment, let them ask forgiveness and benefit by His mercy.
It should be noted that disbelief alone does not bring punishment upon men in this life. So far as simple disbelief is concerned, the case of the believers and the disbelievers will be decided on the Day of Judgement when all will be assembled together and God’s judgement will be pronounced. It is only the extreme wickedness of men and their active opposition to the Prophets of God that hastens punishment for them in this life. So the verse exhorts disbelievers not to demand punishment, but rather to repent, so that God may have mercy on them.
b
6:55; 7:157.
c
3:10; 4:88; 45:27.
828
As all things in the heavens and the earth belong to Allah, the enemies of Faith also belong to Him. No one would like to destroy his own handiwork, much less would God do so. He is Merciful and grants respite to disbelievers in order that they may repent and be shown mercy.
قَالَ أَنظِرْنِىٓ إِلَىٰ يَوْمِ يُبْعَثُونَ
یہ مطلب نہیں کہ قیامت تک مہلت دے بلکہ مراد یہ ہے کہ روحانی بیداری پیدا ہونے تک مجھے مہلت دے۔
15:37; 38:80.
The resurrection referred to in this verse is not the great Resurrection of mankind decreed for the Hereafter, but the spiritual resurrection of man, or the state when his spiritual consciousness becomes fully developed. Iblis can lead him astray only so long as he is not spiritually resurrected. But once he attains that high spiritual stage which is known by the term Baqa’ (rebirth), Iblis can do him no harm (17:66).
15:37; 38:80.
Commentary:
The resurrection to which the words, when they will be raised up, refer is not the general resurrection of mankind decreed for the Hereafter but the spiritual resurrection of man that comes into being whenever a Prophet is raised. Iblis can lead man astray only so long as he is not spiritually resurrected. But once a man attains the spiritual stage which is designated by the term بقا (rebirth), Iblis can do him no harm. It is indeed a similar spiritual stage which is mentioned in the words, As to My servants, thou (Satan) shalt certainly have no power over them (17:66).
e
15:37; 38:80.
479
这节经文所讲的复生并不是为后世规定的人类总的复生, 而是今世人类精神上的复生, 或者他们的精神觉悟的情况已达到完全发展的地步。伊布利司只能在人类精神尚未复生之时将他们引入邪道。但是, 他们的精神一旦达到了高的阶段, 即称为 بَقَا (Baqa’, 重新诞生) 的阶段, 伊布利司就不能危害他们(17:66)。
4
یہ مطلب نہیں کہ قیامت تک مہلت دے بلکہ مراد یہ ہے کہ روحانی بیداری پیدا ہونے تک مجھے مہلت دے۔
c
15:37; 38:80.
919
Commentary:
The resurrection to which the words, when they will be raised up, refer is not the general resurrection of mankind decreed for the Hereafter but the spiritual resurrection of man that comes into being whenever a Prophet is raised. Iblis can lead man astray only so long as he is not spiritually resurrected. But once a man attains the spiritual stage which is designated by the term بقا (rebirth), Iblis can do him no harm. It is indeed a similar spiritual stage which is mentioned in the words, As to My servants, thou (Satan) shalt certainly have no power over them (17:66).
b
15:37; 38:80.
954A
The resurrection referred to in this verse is not the great Resurrection of mankind decreed for the Hereafter, but the spiritual resurrection of man, or the state when his spiritual consciousness becomes fully developed. Iblis can lead him astray only so long as he is not spiritually resurrected. But once he attains that high spiritual stage which is known by the term Baqa’ (rebirth), Iblis can do him no harm (17:66).
قَالَ إِنَّكَ مِنَ ٱلْمُنظَرِينَ
وَإِذْ تَأَذَّنَ رَبُّكَ لَيَبْعَثَنَّ عَلَيْهِمْ إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ مَن يَسُومُهُمْ سُوٓءَ ٱلْعَذَابِ ۗ إِنَّ رَبَّكَ لَسَرِيعُ ٱلْعِقَابِ ۖ وَإِنَّهُۥ لَغَفُورٌ رَّحِيمٌ
قرآن مجید سے ثابت ہے کہ خداتعالیٰ سزا دینے میں بڑا ڈھیلا ہے۔ پس اس آیت کے صرف یہ معنے ہیں کہ جب اللہ تعالیٰ انسان کو سزا دیتا ہے تو وہ جلدی اس کو پکڑ لیتی ہیں اور کوئی چیز اس کے راستہ میں روک نہیں بنتی۔ یہ مطلب نہیں کہ اِدھر گناہ کیا اور اُدھر عذاب آگیا۔
2:62; 3:113.
This and the following several verses also show that the people who are spoken of as "apes despised" in the preceding verse were not actually transformed into apes but continued as human beings, though they led a miserable existence and were looked down upon by others.
It is clear from several verses of the Qur’an that God is very slow in punishing the sinners. He grants them respite again and again. The words mean that when punishment is finally decreed to overtake a people, it is swift in coming and nothing can retard its coming.
2:62; 3:113.
Commentary:
The reference in the memorable words, those who would afflict them with grievous torment, is to those people who throughout the ages have persecuted and tormented the Jews. The degradation of the Jews holds a lesson for us. Those who neither act righteously nor try to reform their environment gradually drift more and more into evil practices, with the result that finally they lose their independence and are subjugated by other nations who trample them under their feet.
This and the following verses also show that the people who are spoken of as "apes despised" in the preceding verse were not actually transformed into apes but continued as human beings, though they led a miserable existence and were looked down upon by others. See also 2:66.
c
2:62; 3:113.
525
从 «古兰经» 的几节经文中可以清楚地看出, 安拉惩罚犯罪的人很是缓慢的。他重复地给我们暂缓的机会。这些字的意思是, 当一个民族遭受最后判决惩罚时, 那惩罚来得很快, 没有事物能阻滞它的来临。
1
قرآن مجید سے ثابت ہے کہ خداتعالیٰ سزا دینے میں بڑا ڈھیلا ہے۔ پس اس آیت کے صرف یہ معنے ہیں کہ جب اللہ تعالیٰ انسان کو سزا دیتا ہے تو وہ جلدی اس کو پکڑ لیتی ہیں اور کوئی چیز اس کے راستہ میں روک نہیں بنتی۔ یہ مطلب نہیں کہ اِدھر گناہ کیا اور اُدھر عذاب آگیا۔
b
2:62; 3:113.
1057
Commentary:
The reference in the memorable words, those who would afflict them with grievous torment, is to those people who throughout the ages have persecuted and tormented the Jews. The degradation of the Jews holds a lesson for us. Those who neither act righteously nor try to reform their environment gradually drift more and more into evil practices, with the result that finally they lose their independence and are subjugated by other nations who trample them under their feet.
This and the following verses also show that the people who are spoken of as "apes despised" in the preceding verse were not actually transformed into apes but continued as human beings, though they led a miserable existence and were looked down upon by others. See also 2:66.
c
2:62; 3:113.
1066
This and the following several verses also show that the people who are spoken of as "apes despised" in the preceding verse were not actually transformed into apes but continued as human beings, though they led a miserable existence and were looked down upon by others.
1066A
It is clear from several verses of the Qur’an that God is very slow in punishing the sinners. He grants them respite again and again. The words mean that when punishment is finally decreed to overtake a people, it is swift in coming and nothing can retard its coming.
أَلَهُمْ أَرْجُلٌ يَمْشُونَ بِهَآ ۖ أَمْ لَهُمْ أَيْدٍ يَبْطِشُونَ بِهَآ ۖ أَمْ لَهُمْ أَعْيُنٌ يُبْصِرُونَ بِهَآ ۖ أَمْ لَهُمْ ءَاذَانٌ يَسْمَعُونَ بِهَا ۗ قُلِ ٱدْعُوا۟ شُرَكَآءَكُمْ ثُمَّ كِيدُونِ فَلَا تُنظِرُونِ
2:8; 22:47; 45:24.
10:72; 11:56.
这一节和下一节经文加强了前一节经文中向非信者提出的挑战。他们受到挑战说, 要他们祈求他们的诸神灵在反对伊斯兰教的战斗中帮助他们, 利用他们全部资源和集合他们所有的军队来向伊斯兰教进攻, 千方百计地来消灭它并不失时机地进攻穆圣, 然后看看他们联合起来的决定性的挣扎能给他 作出什么损害。安拉已许诺帮助他的先知和他的事业兴旺和胜利。(5:68和58:22)
2:8; 22:47; 45:24.
10:72; 11:56.
This and the next verse constitute an amplification of the challenge held out to disbelievers in the previous verse. They are challenged to call upon their gods to help them in their campaign against Islam, to make use of their entire resources and to muster all their forces to attack it, leaving no stone unturned to bring it to naught and to lose no time in attacking the Holy Prophet and then see what harm their combined and determined efforts do to him. God has promised to help His Prophet and to make his cause prosper and triumph (5:68 & 58:22).
2:8; 22:47; 45:24.
10:72; 11:56.
Commentary:
This and the next verse are an amplification of the challenge held out in the previous one. Disbelievers are challenged to call upon their gods to help them in their campaign against Islam, to make use of their entire resources and to muster all their forces to attack it, combining their feet, hands, eyes and ears (symbolic of different classes of men) and leaving no stone unturned to bring it to naught and to waste no time in attacking the Holy Prophet and then see what harm their combined and determined efforts do to him. God has promised to help His Prophet and to make his cause prosper and triumph (5:68 & 58:22).
The above challenge was made at Mecca, when Islam, being yet in its infancy, was very weak and the Holy Prophet and his followers seemed to be entirely at the mercy of their cruel and powerful foe. Such a challenge under such conditions could not but be issued by a true Messenger of God. The challenge was also meant to demonstrate to the Meccans the helplessness of their gods; for it invited them to enlist their help against Islam.
a
2:8; 22:47; 45:24.
b
10:72; 11:56.
533
这一节和下一节经文加强了前一节经文中向非信者提出的挑战。他们受到挑战说, 要他们祈求他们的诸神灵在反对伊斯兰教的战斗中帮助他们, 利用他们全部资源和集合他们所有的军队来向伊斯兰教进攻, 千方百计地来消灭它并不失时机地进攻穆圣, 然后看看他们联合起来的决定性的挣扎能给他 作出什么损害。安拉已许诺帮助他的先知和他的事业兴旺和胜利。(5:68和58:22)
b
2:8; 22:47; 45:24.
c
10:72; 11:56.
1081
Commentary:
This and the next verse are an amplification of the challenge held out in the previous one. Disbelievers are challenged to call upon their gods to help them in their campaign against Islam, to make use of their entire resources and to muster all their forces to attack it, combining their feet, hands, eyes and ears (symbolic of different classes of men) and leaving no stone unturned to bring it to naught and to waste no time in attacking the Holy Prophet and then see what harm their combined and determined efforts do to him. God has promised to help His Prophet and to make his cause prosper and triumph (5:68 & 58:22).
The above challenge was made at Mecca, when Islam, being yet in its infancy, was very weak and the Holy Prophet and his followers seemed to be entirely at the mercy of their cruel and powerful foe. Such a challenge under such conditions could not but be issued by a true Messenger of God. The challenge was also meant to demonstrate to the Meccans the helplessness of their gods; for it invited them to enlist their help against Islam.
a
2:8; 22:47; 45:24.
b
10:72; 11:56.
1086
This and the next verse constitute an amplification of the challenge held out to disbelievers in the previous verse. They are challenged to call upon their gods to help them in their campaign against Islam, to make use of their entire resources and to muster all their forces to attack it, leaving no stone unturned to bring it to naught and to lose no time in attacking the Holy Prophet and then see what harm their combined and determined efforts do to him. God has promised to help His Prophet and to make his cause prosper and triumph (5:68 & 58:22).
فَسِيحُوا۟ فِى ٱلْأَرْضِ أَرْبَعَةَ أَشْهُرٍ وَٱعْلَمُوٓا۟ أَنَّكُمْ غَيْرُ مُعْجِزِى ٱللَّهِ ۙ وَأَنَّ ٱللَّهَ مُخْزِى ٱلْكَٰفِرِينَ
6:135; 11:21.
اس آیت میں جن لوگوں کو چار ماہ کی مہلت دی گئی ہے اس سے مراد وہ مشرکین ہیں جنہوں نے مسلمانوں سے کوئی معاہدہ نہیں کیا تھا۔ اور انہوں نے مسلمانوں کے خلاف عملاً جنگ جاری رکھی تھی اور جو لوگ ایسے ہوں ان کا کوئی حق نہیں تھا کہ وہ عرب میں رہتے کیونکہ وہ لڑائی کرنے والے تھے اور لڑائی کرنے والوں کو دنیا کی کوئی حکومت اپنے ملک میں نہیں رہنے دیتی۔ یہاں کسی شخص کو شبہ ہو سکتا ہے کہ مکہ والوں کو چار مہینے کے بعدنکلنے کا حکم کیوں دیا گیا؟ اس کا جواب یہ ہے کہ ایسا حکم قرآن میں کہیں نہیں‘ بلکہ چار مہینے کی اجازت کا ذکر ہے کہ چار مہینے تک پھر کر دیکھ لو کہ عرب پر اسلامی حکومت قائم ہو چ
6:135; 11:21.
With the Fall of Mecca and the defeat of Hawazin in the Battle of Hunain, the rule and authority of Islam had been established throughout the Hijaz. Certain tribes had made treaties with the Muslims and had laid down arms. These treaties were to be fully observed. But there were other tribes who had not made formal submission, had not laid down their arms and also had not made any treaty with the Muslims, ensuring the maintenance of peace and the observance of law and order. They had commenced hostilities against the Muslims, and though they had in effect been vanquished, they had not yet acknowledged defeat nor had agreed to live in peace with the Muslims. These tribes were given a four-month period of respite during which operations against them would remain suspended. They could go about freely in the land and satisfy themselves that further resistance was useless. They could then make their submission and make treaties. It is to these tribes that this verse refers.
6:135; 11:21.
Commentary:
This verse particularly refers to the fulfilment of the prophecy contained in 54:2. Disbelievers are told to travel throughout the length and breadth of Arabia for four months, (the period ordinarily required in the Prophet’s time for such travel), and see whether there has remained any vestige of infidel rule and dominion in any part of the country. The infidels of Arabia opposed and persecuted the Prophet and his followers and spared no pains to crush and extirpate Islam. But Almighty God promised help to His Messenger with the result that the cause of Islam triumphed and all opposition was swept away.
a
6:135; 11:21.
2
اس آیت میں جن لوگوں کو چار ماہ کی مہلت دی گئی ہے اس سے مراد وہ مشرکین ہیں جنہوں نے مسلمانوں سے کوئی معاہدہ نہیں کیا تھا۔ اور انہوں نے مسلمانوں کے خلاف عملاً جنگ جاری رکھی تھی اور جو لوگ ایسے ہوں ان کا کوئی حق نہیں تھا کہ وہ عرب میں رہتے کیونکہ وہ لڑائی کرنے والے تھے اور لڑائی کرنے والوں کو دنیا کی کوئی حکومت اپنے ملک میں نہیں رہنے دیتی۔ یہاں کسی شخص کو شبہ ہو سکتا ہے کہ مکہ والوں کو چار مہینے کے بعدنکلنے کا حکم کیوں دیا گیا؟ اس کا جواب یہ ہے کہ ایسا حکم قرآن میں کہیں نہیں‘ بلکہ چار مہینے کی اجازت کا ذکر ہے کہ چار مہینے تک پھر کر دیکھ لو کہ عرب پر اسلامی حکومت قائم ہو چ
a
6:135; 11:21.
1165
Commentary:
This verse particularly refers to the fulfilment of the prophecy contained in 54:2. Disbelievers are told to travel throughout the length and breadth of Arabia for four months, (the period ordinarily required in the Prophet’s time for such travel), and see whether there has remained any vestige of infidel rule and dominion in any part of the country. The infidels of Arabia opposed and persecuted the Prophet and his followers and spared no pains to crush and extirpate Islam. But Almighty God promised help to His Messenger with the result that the cause of Islam triumphed and all opposition was swept away.
a
6:135; 11:21.
1152
With the Fall of Mecca and the defeat of Hawazin in the Battle of Hunain, the rule and authority of Islam had been established throughout the Hijaz. Certain tribes had made treaties with the Muslims and had laid down arms. These treaties were to be fully observed. But there were other tribes who had not made formal submission, had not laid down their arms and also had not made any treaty with the Muslims, ensuring the maintenance of peace and the observance of law and order. They had commenced hostilities against the Muslims, and though they had in effect been vanquished, they had not yet acknowledged defeat nor had agreed to live in peace with the Muslims. These tribes were given a four-month period of respite during which operations against them would remain suspended. They could go about freely in the land and satisfy themselves that further resistance was useless. They could then make their submission and make treaties. It is to these tribes that this verse refers.
هُوَ ٱلَّذِى يُسَيِّرُكُمْ فِى ٱلْبَرِّ وَٱلْبَحْرِ ۖ حَتَّىٰٓ إِذَا كُنتُمْ فِى ٱلْفُلْكِ وَجَرَيْنَ بِهِم بِرِيحٍ طَيِّبَةٍ وَفَرِحُوا۟ بِهَا جَآءَتْهَا رِيحٌ عَاصِفٌ وَجَآءَهُمُ ٱلْمَوْجُ مِن كُلِّ مَكَانٍ وَظَنُّوٓا۟ أَنَّهُمْ أُحِيطَ بِهِمْ ۙ دَعَوُا۟ ٱللَّهَ مُخْلِصِينَ لَهُ ٱلدِّينَ لَئِنْ أَنجَيْتَنَا مِنْ هَٰذِهِۦ لَنَكُونَنَّ مِنَ ٱلشَّٰكِرِينَ
17:67; 29:66; 31:33.
اس جگہ مومن و کافر کا اکٹھا ذکر کیا ہے کیونکہ دونوں ایک ہی کشتی میں سوار ہوتے ہیں۔
یعنی کشتیوں کے شاندار چلنے پر۔
اس جگہ اب خالص کافروں کا ذکر ہے جو خداتعالیٰ کی نُصرت پر یقین نہیں رکھتے۔
17:67; 29:66; 31:33.
As a pleasant breeze sometimes develops into a violent gale and causes widespread destruction, similarly, the respite that is granted to disbelievers may prove the prelude to their destruction. To bring home to disbelievers this patent truth, their attention is drawn to the comforts and perils of a sea-voyage.
17:67; 29:66; 31:33.
Important Words:
عاصف (violent) is the active participle from عصف. They say عصفت الریح i.e. the wind blew violently or vehemently. عصفت الناقة براکبھا means, the she-camel went quickly with her rider, as if she were the wind. عصف الدھربھم means, the time destroyed them. عصف الزرع means, he cut the corn before its attaining maturity. ریح عاصف means, wind blowing violently or vehemently. یوم عاصف means, a day violent in respect of wind and storm (Lane & Aqrab).
Commentary:
The verse purports to say that on the part of God the system of punishing and showing mercy goes hand in hand, as does on the part of disbelievers the habit of acting wickedly in time of ease and repenting temporarily when punishment overtakes them. But disbelievers always ignore the fact that, just as a pleasant breeze sometimes develops into a violent gale and causes widespread destruction, similarly, the remission that is granted to them may prove the prelude to their destruction. To bring home to disbelievers this patent truth, their attention is drawn to the comforts and perils of a sea-voyage.
It is worthy of note that whereas the verse uses the pronoun "you" in the second person in the first two clauses, it suddenly changes to a pronoun of the third person (them, they) in the third and the following clauses. This is not without purpose. The first two clauses referred to both believers and disbelievers, for it is both for believers and disbelievers that God has provided the means of travel by land and sea. Hence the pronoun "you" has been used in the first two clauses. But as in the following clauses it has been pointed out that a section of the people become ungrateful, therefore here the second person has been changed into the third person, in order to show that it is only disbelievers that become ungrateful.
d
17:67; 29:66; 31:33.
1
اس جگہ مومن و کافر کا اکٹھا ذکر کیا ہے کیونکہ دونوں ایک ہی کشتی میں سوار ہوتے ہیں۔
2
یعنی کشتیوں کے شاندار چلنے پر۔
3
اس جگہ اب خالص کافروں کا ذکر ہے جو خداتعالیٰ کی نُصرت پر یقین نہیں رکھتے۔
a
17:67; 29:66; 31:33.
1298
Important Words:
عاصف (violent) is the active participle from عصف. They say عصفت الریح i.e. the wind blew violently or vehemently. عصفت الناقة براکبھا means, the she-camel went quickly with her rider, as if she were the wind. عصف الدھربھم means, the time destroyed them. عصف الزرع means, he cut the corn before its attaining maturity. ریح عاصف means, wind blowing violently or vehemently. یوم عاصف means, a day violent in respect of wind and storm (Lane & Aqrab).
Commentary:
The verse purports to say that on the part of God the system of punishing and showing mercy goes hand in hand, as does on the part of disbelievers the habit of acting wickedly in time of ease and repenting temporarily when punishment overtakes them. But disbelievers always ignore the fact that, just as a pleasant breeze sometimes develops into a violent gale and causes widespread destruction, similarly, the remission that is granted to them may prove the prelude to their destruction. To bring home to disbelievers this patent truth, their attention is drawn to the comforts and perils of a sea-voyage.
It is worthy of note that whereas the verse uses the pronoun "you" in the second person in the first two clauses, it suddenly changes to a pronoun of the third person (them, they) in the third and the following clauses. This is not without purpose. The first two clauses referred to both believers and disbelievers, for it is both for believers and disbelievers that God has provided the means of travel by land and sea. Hence the pronoun "you" has been used in the first two clauses. But as in the following clauses it has been pointed out that a section of the people become ungrateful, therefore here the second person has been changed into the third person, in order to show that it is only disbelievers that become ungrateful.
e
17:67; 29:66; 31:33.
1251
As a pleasant breeze sometimes develops into a violent gale and causes widespread destruction, similarly, the respite that is granted to disbelievers may prove the prelude to their destruction. To bring home to disbelievers this patent truth, their attention is drawn to the comforts and perils of a sea-voyage.
فَلَمَّآ أَنجَىٰهُمْ إِذَا هُمْ يَبْغُونَ فِى ٱلْأَرْضِ بِغَيْرِ ٱلْحَقِّ ۗ يَٰٓأَيُّهَا ٱلنَّاسُ إِنَّمَا بَغْيُكُمْ عَلَىٰٓ أَنفُسِكُم ۖ مَّتَٰعَ ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ ثُمَّ إِلَيْنَا مَرْجِعُكُمْ فَنُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ
17:68; 31:33.
35:44.
17:68; 31:33.
35:44.
Commentary:
As stated in the preceding verse, disbelievers temporarily mend their ways when they are seized with punishment but, as the present verse points out, they revert to the paths of transgression and iniquity when the punishment passes away, forgetting that their acts of transgression will only tell against themselves. The words, your excesses are only against your own selves, point out that the Law is not a curse but a mercy of God, sent down for the well-being of mankind. Therefore, he who defies or infringes the Law, only harms himself.
The words, Have the enjoyment of the present life, are intended to signify that even the rejecters of truth may have temporary benefits and may even "enjoy" their state of rejection just as a diseased person temporarily enjoys the things forbidden him. But the result is always disastrous.
a
35:44.
e
17:68; 31:33.
a
17:68; 31:33.
b
35:44.
1299
Commentary:
As stated in the preceding verse, disbelievers temporarily mend their ways when they are seized with punishment but, as the present verse points out, they revert to the paths of transgression and iniquity when the punishment passes away, forgetting that their acts of transgression will only tell against themselves. The words, your excesses are only against your own selves, point out that the Law is not a curse but a mercy of God, sent down for the well-being of mankind. Therefore, he who defies or infringes the Law, only harms himself.
The words, Have the enjoyment of the present life, are intended to signify that even the rejecters of truth may have temporary benefits and may even "enjoy" their state of rejection just as a diseased person temporarily enjoys the things forbidden him. But the result is always disastrous.
a
17:68; 31:33.
b
35:44.
۞ وَٱتْلُ عَلَيْهِمْ نَبَأَ نُوحٍ إِذْ قَالَ لِقَوْمِهِۦ يَٰقَوْمِ إِن كَانَ كَبُرَ عَلَيْكُم مَّقَامِى وَتَذْكِيرِى بِـَٔايَٰتِ ٱللَّهِ فَعَلَى ٱللَّهِ تَوَكَّلْتُ فَأَجْمِعُوٓا۟ أَمْرَكُمْ وَشُرَكَآءَكُمْ ثُمَّ لَا يَكُنْ أَمْرُكُمْ عَلَيْكُمْ غُمَّةً ثُمَّ ٱقْضُوٓا۟ إِلَىَّ وَلَا تُنظِرُونِ
71:8.
细读在以下几节经文中谈及的关于三位先知--------努哈、穆撒和尤努司的叙述, 表明他们的生平事迹集中体现在穆圣的生活中。他在麦加的情况像努哈, 在麦地那时像穆撒, 而在他再度进入麦加后又像尤努司。这就足够表明, «古兰经» 中叙述的不仅是许多先知的史实, 而且是关于将要发生在穆圣一生中的许多重大事件的预言。
قرآن مجید میں ضمیر متکلم بھی ہے۔ مگر اردو میں اس کے ترجمہ کے بغیر ترجمہ صحیح رہتا ہے اس لئے اسے چھوڑ دیا گیا ہے۔
71:8.
A careful perusal of the accounts of the three Prophets—Noah, Moses and Jonah, mentioned in the following verses shows that their life story is epitomized in the life of the Holy Prophet. He played the part of Noah at Mecca, that of Moses at Medina and that of Jonah on his re-entry into Mecca. This is enough to show that the accounts of the Prophets given in the Qur’an are not mere stories but constitute great prophecies about important events that were to occur in the life of the Holy Prophet.
71:8.
Important Words:
غمة (obscure) is the noun-infinitive from غم. They say غمه i.e. he covered it or concealed it; he or it grieved him or caused him to mourn. غم الھلال عن الناس means, the new moon was veiled or concealed from the people by clouds, or otherwise, so that it was not seen. غم علیه الامر means, the affair was or became obscure, confused, dubious, or vague to him such as it could not be understood. غمة means, perplexity, obscurity, dubiousness or confusedness. They say ھو فی غمة من امره i.e. he is in a state of perplexity or darkness in respect of his affair. امر غمة means, a dubious, obscure, confused or vague case (Lane & Aqrab).
Commentary:
As already pointed out, the Surahs which open with the abbreviated letters الر (I am Allah Who is All-Seeing) deal chiefly with historical events in the lives of various Prophets and draw inferences therefrom (see note on v. 2). This Surah also begins with الر and we find that the Quran here follows a rational discussion with particular reference to the case of Noah in order to remind people that, although Noah’s opponents did all sorts of mischief and left no stone unturned to bring him to naught, yet God did not destroy them at once but granted them respite for a long time, and it was only when their wickedness exceeded all limits and when those who were destined to believe in him had believed, that God sent down His punishment on them and brought about their destruction.
The case of three Prophets—Noah, Moses and Jonah—has been mentioned in this Surah by way of illustration. Noah’s history constitutes an illustration of the total destruction of the enemies of truth; that of Moses illustrates the destruction of one people and the salvation of another; while that of Jonah forms an example of the complete deliverance of an iniquitous people from God’s punishment when they repented and prayed for His forgiveness. By citing these three distinct examples with reference to the Holy Prophet, the Quran intends to point out that there are three ways of God’s dealings with the enemies of His Prophets: (1) that sometimes He brings about their total destruction, as was the case with the people of Noah when all his enemies were destroyed with the exception of only a few; (2) that sometimes He destroys some and saves others who believe in His Prophet, as was the case in the time of Moses when Pharaoh and his army were drowned and the Israelites were saved; (3) that sometimes He saves all when they repent and beg for His mercy, as happened with the people of the Prophet Jonah. By citing these examples the Quran means to exhort the people of the Holy Prophet to follow the example of the people of Jonah and be saved and not to court destruction like the opponents of Noah and Moses.
From the above it will also be seen that the accounts of the lives of the various Prophets as given in the Quran are not simply interesting stories. A careful perusal of the accounts of the three Prophets mentioned above, in the order in which they are given in this Surah, clearly shows that their life story is epitomized in the life of the Holy Prophet. Many of the incidents in his life bear a striking resemblance to those in the lives of these Prophets. He played the part of Noah at Mecca, that of Moses at Medina and that of Jonah on his re-entry into Mecca. This is enough to show that the accounts of the Prophets as given in the Quran are not mere stories but constitute great prophecies about important events in the life of the Holy Prophet.
Incidentally, the verse lays down five rules which lead to the completion and consummation of a plan and which if carefully observed must lead to success: (1) to "muster one’s designs" i.e. to decide upon a course of action after mutual consultation and full deliberation; (2) to organize in a well-knit and disciplined body all "partners" or confederates, i.e. those who hold analogous views and have faith in the success of the programme decided upon; (3) to chalk out a detailed and clear programme leaving no "obscurity" or dubiousness, about it; (4) to carry out the agreed design collectively by collating all available resources so that the full strength of the community may be brought to bear upon the enemy at the same time; and (5) to "give no respite" to the enemy to recuperate and recover after the attack is launched. These are the means of success to which Noah has drawn the attention of his enemies in this verse. But at the same time he warns them that even if they employed all these methods against him, they would not succeed, for they did not possess the sixth and the most important ingredient of success, which was certainty of faith in God and trust in Him, without which all these methods were of no avail against a Divine Messenger.
Marvellous indeed is the faith which Prophets of God have in the truth of their mission and in the unfailing character of the promises and assurances which they receive from God! Not only do they not mind the hostility of their enemies but they even challenge the latter to use all their power and employ all their resources to destroy them, because they are perfectly convinced that success will come to them in the end, and such invariably happens to be the case. This fact alone should establish their truth; but the blind will not see nor will the deaf hear.
c
71:8.
598
细读在以下几节经文中谈及的关于三位先知--------努哈、穆撒和尤努司的叙述, 表明他们的生平事迹集中体现在穆圣的生活中。他在麦加的情况像努哈, 在麦地那时像穆撒, 而在他再度进入麦加后又像尤努司。这就足够表明, «古兰经» 中叙述的不仅是许多先知的史实, 而且是关于将要发生在穆圣一生中的许多重大事件的预言。
2
قرآن مجید میں ضمیر متکلم بھی ہے۔ مگر اردو میں اس کے ترجمہ کے بغیر ترجمہ صحیح رہتا ہے اس لئے اسے چھوڑ دیا گیا ہے۔
a
71:8.
1345
Important Words:
غمة (obscure) is the noun-infinitive from غم. They say غمه i.e. he covered it or concealed it; he or it grieved him or caused him to mourn. غم الھلال عن الناس means, the new moon was veiled or concealed from the people by clouds, or otherwise, so that it was not seen. غم علیه الامر means, the affair was or became obscure, confused, dubious, or vague to him such as it could not be understood. غمة means, perplexity, obscurity, dubiousness or confusedness. They say ھو فی غمة من امره i.e. he is in a state of perplexity or darkness in respect of his affair. امر غمة means, a dubious, obscure, confused or vague case (Lane & Aqrab).
Commentary:
As already pointed out, the Surahs which open with the abbreviated letters الر (I am Allah Who is All-Seeing) deal chiefly with historical events in the lives of various Prophets and draw inferences therefrom (see note on v. 2). This Surah also begins with الر and we find that the Quran here follows a rational discussion with particular reference to the case of Noah in order to remind people that, although Noah’s opponents did all sorts of mischief and left no stone unturned to bring him to naught, yet God did not destroy them at once but granted them respite for a long time, and it was only when their wickedness exceeded all limits and when those who were destined to believe in him had believed, that God sent down His punishment on them and brought about their destruction.
The case of three Prophets—Noah, Moses and Jonah—has been mentioned in this Surah by way of illustration. Noah’s history constitutes an illustration of the total destruction of the enemies of truth; that of Moses illustrates the destruction of one people and the salvation of another; while that of Jonah forms an example of the complete deliverance of an iniquitous people from God’s punishment when they repented and prayed for His forgiveness. By citing these three distinct examples with reference to the Holy Prophet, the Quran intends to point out that there are three ways of God’s dealings with the enemies of His Prophets: (1) that sometimes He brings about their total destruction, as was the case with the people of Noah when all his enemies were destroyed with the exception of only a few; (2) that sometimes He destroys some and saves others who believe in His Prophet, as was the case in the time of Moses when Pharaoh and his army were drowned and the Israelites were saved; (3) that sometimes He saves all when they repent and beg for His mercy, as happened with the people of the Prophet Jonah. By citing these examples the Quran means to exhort the people of the Holy Prophet to follow the example of the people of Jonah and be saved and not to court destruction like the opponents of Noah and Moses.
From the above it will also be seen that the accounts of the lives of the various Prophets as given in the Quran are not simply interesting stories. A careful perusal of the accounts of the three Prophets mentioned above, in the order in which they are given in this Surah, clearly shows that their life story is epitomized in the life of the Holy Prophet. Many of the incidents in his life bear a striking resemblance to those in the lives of these Prophets. He played the part of Noah at Mecca, that of Moses at Medina and that of Jonah on his re-entry into Mecca. This is enough to show that the accounts of the Prophets as given in the Quran are not mere stories but constitute great prophecies about important events in the life of the Holy Prophet.
Incidentally, the verse lays down five rules which lead to the completion and consummation of a plan and which if carefully observed must lead to success: (1) to "muster one’s designs" i.e. to decide upon a course of action after mutual consultation and full deliberation; (2) to organize in a well-knit and disciplined body all "partners" or confederates, i.e. those who hold analogous views and have faith in the success of the programme decided upon; (3) to chalk out a detailed and clear programme leaving no "obscurity" or dubiousness, about it; (4) to carry out the agreed design collectively by collating all available resources so that the full strength of the community may be brought to bear upon the enemy at the same time; and (5) to "give no respite" to the enemy to recuperate and recover after the attack is launched. These are the means of success to which Noah has drawn the attention of his enemies in this verse. But at the same time he warns them that even if they employed all these methods against him, they would not succeed, for they did not possess the sixth and the most important ingredient of success, which was certainty of faith in God and trust in Him, without which all these methods were of no avail against a Divine Messenger.
Marvellous indeed is the faith which Prophets of God have in the truth of their mission and in the unfailing character of the promises and assurances which they receive from God! Not only do they not mind the hostility of their enemies but they even challenge the latter to use all their power and employ all their resources to destroy them, because they are perfectly convinced that success will come to them in the end, and such invariably happens to be the case. This fact alone should establish their truth; but the blind will not see nor will the deaf hear.
a
71:8.
1278
A careful perusal of the accounts of the three Prophets—Noah, Moses and Jonah, mentioned in the following verses shows that their life story is epitomized in the life of the Holy Prophet. He played the part of Noah at Mecca, that of Moses at Medina and that of Jonah on his re-entry into Mecca. This is enough to show that the accounts of the Prophets given in the Qur’an are not mere stories but constitute great prophecies about important events that were to occur in the life of the Holy Prophet.
مِن دُونِهِۦ ۖ فَكِيدُونِى جَمِيعًا ثُمَّ لَا تُنظِرُونِ
7:196; 10:72.
7:196; 10:72.
b
7:196; 10:72.
a
7:196; 10:72.
1436
Commentary:
This verse should be read along with the preceding one, of which grammatically it forms a part. It has been separated from the former to impart emphasis to the words, Beside Him.
a
7:196; 10:72.
وَلَقَدِ ٱسْتُهْزِئَ بِرُسُلٍ مِّن قَبْلِكَ فَأَمْلَيْتُ لِلَّذِينَ كَفَرُوا۟ ثُمَّ أَخَذْتُهُمْ ۖ فَكَيْفَ كَانَ عِقَابِ
22:45.
22:45.
36:31.
22:45.
Commentary:
To the repeated objection of the opponents of the Holy Prophet as to why punishment was not sent down upon them immediately, they are told that, as the sending down of punishment is postponed in order that disbelievers may have time to think and accept truth, the respite granted to them was no novel thing. The opponents of all the Prophets were given such respite with the same object in view, and former Prophets were also mocked at because of the delay in punishment, but that in no way injured their cause. The objection would have been justified if disbelievers had escaped punishment altogether; or if, when at last it came, it was not exemplary; or if its delay, during the intervening period, in any way, proved detrimental to the cause of truth. The postponement only served to fulfil its noble object for it afforded those, who were good at heart and were destined to believe, an opportunity to ponder over the truth and accept it.
d
22:45.
a
36:31.
b
22:45.
1644
Commentary:
To the repeated objection of the opponents of the Holy Prophet as to why punishment was not sent down upon them immediately, they are told that, as the sending down of punishment is postponed in order that disbelievers may have time to think and accept truth, the respite granted to them was no novel thing. The opponents of all the Prophets were given such respite with the same object in view, and former Prophets were also mocked at because of the delay in punishment, but that in no way injured their cause. The objection would have been justified if disbelievers had escaped punishment altogether; or if, when at last it came, it was not exemplary; or if its delay, during the intervening period, in any way, proved detrimental to the cause of truth. The postponement only served to fulfil its noble object for it afforded those, who were good at heart and were destined to believe, an opportunity to ponder over the truth and accept it.
b
22:45.
۞ قَالَتْ رُسُلُهُمْ أَفِى ٱللَّهِ شَكٌّ فَاطِرِ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۖ يَدْعُوكُمْ لِيَغْفِرَ لَكُم مِّن ذُنُوبِكُمْ وَيُؤَخِّرَكُمْ إِلَىٰٓ أَجَلٍ مُّسَمًّى ۚ قَالُوٓا۟ إِنْ أَنتُمْ إِلَّا بَشَرٌ مِّثْلُنَا تُرِيدُونَ أَن تَصُدُّونَا عَمَّا كَانَ يَعْبُدُ ءَابَآؤُنَا فَأْتُونَا بِسُلْطَٰنٍ مُّبِينٍ
6:15; 12:102; 35:2; 39:47.
11:28; 23:25.
引用创造天地来证实赐予先知们的教诲源于安拉。由于安拉是天地的创造者, 所以没有理由认为安拉创造了人, 却不加以引导而把他遗弃。同样有理由认为以下的想法也是不合逻辑的: 安拉创造天地, 从而充裕地向人类提供物质财富使人类得以进步, 但他却不向人类提供精神财富。
بعض سے یہ مرادنہیں کہ اللہ تعالیٰ صرف چند گناہوں کو بخشتا ہے۔ باقیوں کو نہیں بخشتا۔ بلکہ مطلب یہ ہے کہ بعض گناہ جو انسانوں سے تعلق رکھنے والے ہوتے ہیں جب تک لوگ ان گناہوں کی معافی دوسرے لوگوں سے نہ مانگ لیں اس وقت تک وہ معاف نہیں ہوتے۔ ہاں جب قصور کرنے والے معافی مانگ لیں اور نادم ہو جائیں تو اللہ تعالیٰ خود اپنے بندوں کے دلوں میں تحریک کرتا ہے کہ وہ اپنے ظلم کرنے والے لوگوں کو بخش کر اللہ تعالیٰ کے مزید انعامات کے وارث ہو جائیں اور یہ اتنا سستا سودا ہے کہ وہ اسے ضرور قبول کر لیتے ہیں۔
6:15; 12:102; 35:2; 39:47.
11:28; 23:25.
The creation of the heavens and the earth has been adduced to prove the Divine origin of the teachings given to the Prophets. God being the Creator of the heavens and the earth it would be unreasonable to suppose that, having created man, He had left him without guidance. It would be equally inconsistent with reason to think that, whereas God had made ample provision for the material welfare and advancement of man by creating the heavens and the earth, He had neglected to provide for his spiritual welfare.
6:15; 12:102; 35:2; 39:47.
11:28; 23:25.
Important Words:
فاطر (Maker) is the active participle from فطر. They say فطرہ i.e. he clove, split, rent or cracked it; He (God) created it, or produced it or brought it into existence, namely, for the first time, it not having existed before; originated it; commenced or began it. فاطرالسموات means, the Originator or Creator of the heavens. Ibn ‘Abbas says, "I did not know what was the meaning of فاطرالسموات until two Arabs of the desert came to me, disputing together respecting a well, and one of them said, انا افطرتھا i.e. 'It was I who originated or began it.' " فطرالعجین; means, he made the dough into bread, or baked it, without leavening it, he kneaded the dough and made it into bread or baked it immediately (Lane & Aqrab). From the Quran it appears that there are four stages of creation: (a) the stage when nothing existed and the process of creation began for thefirst time, nothing having existed before; (b) the stage when matter had come into existence but had not yet taken a definite material form; (c) the stage when, as the result of combination, matter began to acquire diverse properties, the consummation of this process being known by the name of the law of nature; and (d) the last stage when, in accordance with the law of nature, the process of procreation or repetition in creation began, viz. man was born out of man and grain out of grain, etc. The attribute of فاطر (Maker) points to the second stage.
Commentary:
The verse gives the creation of the heavens and the earth as an argument to prove the Divine origin of the teaching given to the Prophets. The Prophets are here represented as saying to their opponents: "It is by the command of Allah that we preach. We say nothing of our own accord. How can you entertain doubt about the fact that God can send down revealed guidance? He is the Creator of heaven and earth, and it is unreasonable to think that, after having created man, He should have left him without guidance. Equally, it is inconsistent with reason to think that, whereas God has made ample provision for the material welfare and advancement of man by creating heaven and earth, He should have neglected to provide for his spiritual welfare."
The words, He calls you that He may forgive you your sins, and grant you respite till an appointed term, refute an objection of disbelievers that God was too dignified and exalted to invite humble beings like themselves to Him. They are told that it is indeed inconsistent with the dignity of God to call humble beings to His aid, but it is not at all below His dignity to come to their help. Nay, such an act is quite in keeping with His supreme dignity. God had therefore sent His Messengers that, through them, He might satisfy the moral and spiritual needs of man and grant him a new and higher life.
The expression, you are but men like ourselves;…Bring us then some clear proof, contains another objection of disbelievers that, if God at all was to have raised Messengers, they should have been beings befitting His dignity and not weak and humble men like themselves. The answer is given in the succeeding verse.
a
6:15; 12:102; 35:2; 39:47.
b
11:28; 23:25.
647
引用创造天地来证实赐予先知们的教诲源于安拉。由于安拉是天地的创造者, 所以没有理由认为安拉创造了人, 却不加以引导而把他遗弃。同样有理由认为以下的想法也是不合逻辑的: 安拉创造天地, 从而充裕地向人类提供物质财富使人类得以进步, 但他却不向人类提供精神财富。
1
بعض سے یہ مرادنہیں کہ اللہ تعالیٰ صرف چند گناہوں کو بخشتا ہے۔ باقیوں کو نہیں بخشتا۔ بلکہ مطلب یہ ہے کہ بعض گناہ جو انسانوں سے تعلق رکھنے والے ہوتے ہیں جب تک لوگ ان گناہوں کی معافی دوسرے لوگوں سے نہ مانگ لیں اس وقت تک وہ معاف نہیں ہوتے۔ ہاں جب قصور کرنے والے معافی مانگ لیں اور نادم ہو جائیں تو اللہ تعالیٰ خود اپنے بندوں کے دلوں میں تحریک کرتا ہے کہ وہ اپنے ظلم کرنے والے لوگوں کو بخش کر اللہ تعالیٰ کے مزید انعامات کے وارث ہو جائیں اور یہ اتنا سستا سودا ہے کہ وہ اسے ضرور قبول کر لیتے ہیں۔
a
6:15; 12:102; 35:2; 39:47.
b
11:28; 23:25.
1665
Important Words:
فاطر (Maker) is the active participle from فطر. They say فطرہ i.e. he clove, split, rent or cracked it; He (God) created it, or produced it or brought it into existence, namely, for the first time, it not having existed before; originated it; commenced or began it. فاطرالسموات means, the Originator or Creator of the heavens. Ibn ‘Abbas says, "I did not know what was the meaning of فاطرالسموات until two Arabs of the desert came to me, disputing together respecting a well, and one of them said, انا افطرتھا i.e. 'It was I who originated or began it.' " فطرالعجین; means, he made the dough into bread, or baked it, without leavening it, he kneaded the dough and made it into bread or baked it immediately (Lane & Aqrab). From the Quran it appears that there are four stages of creation: (a) the stage when nothing existed and the process of creation began for thefirst time, nothing having existed before; (b) the stage when matter had come into existence but had not yet taken a definite material form; (c) the stage when, as the result of combination, matter began to acquire diverse properties, the consummation of this process being known by the name of the law of nature; and (d) the last stage when, in accordance with the law of nature, the process of procreation or repetition in creation began, viz. man was born out of man and grain out of grain, etc. The attribute of فاطر (Maker) points to the second stage.
Commentary:
The verse gives the creation of the heavens and the earth as an argument to prove the Divine origin of the teaching given to the Prophets. The Prophets are here represented as saying to their opponents: "It is by the command of Allah that we preach. We say nothing of our own accord. How can you entertain doubt about the fact that God can send down revealed guidance? He is the Creator of heaven and earth, and it is unreasonable to think that, after having created man, He should have left him without guidance. Equally, it is inconsistent with reason to think that, whereas God has made ample provision for the material welfare and advancement of man by creating heaven and earth, He should have neglected to provide for his spiritual welfare."
The words, He calls you that He may forgive you your sins, and grant you respite till an appointed term, refute an objection of disbelievers that God was too dignified and exalted to invite humble beings like themselves to Him. They are told that it is indeed inconsistent with the dignity of God to call humble beings to His aid, but it is not at all below His dignity to come to their help. Nay, such an act is quite in keeping with His supreme dignity. God had therefore sent His Messengers that, through them, He might satisfy the moral and spiritual needs of man and grant him a new and higher life.
The expression, you are but men like ourselves;…Bring us then some clear proof, contains another objection of disbelievers that, if God at all was to have raised Messengers, they should have been beings befitting His dignity and not weak and humble men like themselves. The answer is given in the succeeding verse.
a
6:15; 12:102; 35:2; 39:47.
b
11:28; 23:25.
1458
The creation of the heavens and the earth has been adduced to prove the Divine origin of the teachings given to the Prophets. God being the Creator of the heavens and the earth it would be unreasonable to suppose that, having created man, He had left him without guidance. It would be equally inconsistent with reason to think that, whereas God had made ample provision for the material welfare and advancement of man by creating the heavens and the earth, He had neglected to provide for his spiritual welfare.
وَلَا تَحْسَبَنَّ ٱللَّهَ غَٰفِلًا عَمَّا يَعْمَلُ ٱلظَّٰلِمُونَ ۚ إِنَّمَا يُؤَخِّرُهُمْ لِيَوْمٍ تَشْخَصُ فِيهِ ٱلْأَبْصَٰرُ
Important Words:
تشخص (will fixedly stare) is derived from شخص which means, he or it rose; or, he or it became raised. شخص النجم means, the star rose and became visible on the horizon. They say شخص بصرہ i.e. his eyes became fixedly open; his eyes became raised; or his sight became stretched and raised. شخص المیت بصرہ means, the dying man raised his eyes, which became fixedly open. The Arabs say شخص به امر i.e. something happened to him and disquieted him as though he were raised from the ground by reason of his disquietude (Aqrab & Lane).
Commentary:
With the preceding verse ended the prayer of Abraham, which was meant as an introduction for reverting to the subject of the Holy Prophet. Abraham had prayed that the worship of the One God might be established in Mecca through his progeny, particularly the Holy Prophet for whose appearance he had prayed to God (2:130). The conquest of Mecca, in which lay the Sacred House which had been built for the worship of the One God but which had now become the centre of idolatry, alone could fulfil this prayer. So the Holy Prophet is told here that he should not think that God is unaware of the actions of his enemies, who are now holding the House of God and are leaving no stone unturned to check the spread of Islam. He will certainly destroy the idolaters and establish His own worship in the land. The respite which was being granted to the Meccans was intended to afford them an opportunity to repent and mend their ways; and if they did not do so the day was not far off when, owing to the sudden consternation caused by Divine punishment, "the eyes will fixedly stare" in bewilderment. This graphic picture of the Fall of Mecca is continued in the following verse.
1697
Important Words:
تشخص (will fixedly stare) is derived from شخص which means, he or it rose; or, he or it became raised. شخص النجم means, the star rose and became visible on the horizon. They say شخص بصرہ i.e. his eyes became fixedly open; his eyes became raised; or his sight became stretched and raised. شخص المیت بصرہ means, the dying man raised his eyes, which became fixedly open. The Arabs say شخص به امر i.e. something happened to him and disquieted him as though he were raised from the ground by reason of his disquietude (Aqrab & Lane).
Commentary:
With the preceding verse ended the prayer of Abraham, which was meant as an introduction for reverting to the subject of the Holy Prophet. Abraham had prayed that the worship of the One God might be established in Mecca through his progeny, particularly the Holy Prophet for whose appearance he had prayed to God (2:130). The conquest of Mecca, in which lay the Sacred House which had been built for the worship of the One God but which had now become the centre of idolatry, alone could fulfil this prayer. So the Holy Prophet is told here that he should not think that God is unaware of the actions of his enemies, who are now holding the House of God and are leaving no stone unturned to check the spread of Islam. He will certainly destroy the idolaters and establish His own worship in the land. The respite which was being granted to the Meccans was intended to afford them an opportunity to repent and mend their ways; and if they did not do so the day was not far off when, owing to the sudden consternation caused by Divine punishment, "the eyes will fixedly stare" in bewilderment. This graphic picture of the Fall of Mecca is continued in the following verse.