أَوَلَمْ
Appears 35 times in Quran
Occurrences in Quran
Found 35 verses containing "أَوَلَمْ".
وَإِذْ قَالَ إِبْرَٰهِۦمُ رَبِّ أَرِنِى كَيْفَ تُحْىِ ٱلْمَوْتَىٰ ۖ قَالَ أَوَلَمْ تُؤْمِن ۖ قَالَ بَلَىٰ وَلَٰكِن لِّيَطْمَئِنَّ قَلْبِى ۖ قَالَ فَخُذْ أَرْبَعَةً مِّنَ ٱلطَّيْرِ فَصُرْهُنَّ إِلَيْكَ ثُمَّ ٱجْعَلْ عَلَىٰ كُلِّ جَبَلٍ مِّنْهُنَّ جُزْءًا ثُمَّ ٱدْعُهُنَّ يَأْتِينَكَ سَعْيًا ۚ وَٱعْلَمْ أَنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ
صُرْتُ الْغُصْنَ اِلَیَّ (Surtul-Ghusna ilayya) 意思是, 我把那树枝弯向自己 (Lane)。这一介词 اِلَیْ (Ila) 决定了 صُرْهُنَّ (Surhunna) 这词的意义, 意思是弯曲或依附而不是斩断。
بعض لوگوں نے صُرْھُنَّ کے معنے قتل کرنے کے کیے ہیں۔ حالانکہ الفاظ قرآنیہ صُرْھُنَّ اِلَیْکَ کے ہیں۔ اور یہ کہنا بے معنے ہے کہ پھر ان کو اپنی طرف قتل کر۔ اصل میں اس لفظ کے معنے سدھانے کے بھی ہیں اور وہی اس جگہ درست ہیں۔ (مفردات و اقرب)
حصہ جُزْءًا کا ترجمہ ہے۔ مطلب یہ ہے کہ پہاڑ کی چار چوٹیوں پر چار پرندے بٹھا دو۔ جُزْءًا کے معنے ایک پرندے کے ٹکڑے کے نہیں بلکہ چاروں پرندوں کا جزء مراد ہے جو ایک کا عدد ہے۔ قرآن کریم میں ایک اور مقام پر اسی محاورہ میں جُزْئٌ کا لفظ استعمال ہوا ہے۔ فرماتا ہے اِنَّ جَھَنَّمَ لَمَوْعِدُھُمْ اَجْمَعِیْنَ۔ لَھَا سَبْعَۃُ اَبْوَابٍ لِکُلِّ بَابٍ مِّنْھُمْ جُزْئٌ مَّقْسُوْمٌ (الحجر: ۴۴‘۴۵) یعنی جہنم سب کفار کے لئے مقرر جگہ ہے اس کے سات دروازے ہوں گے اور ہر دروازہ کے لئے کفار کا ایک حصہ مقرر ہوگا۔ اس جگہ بھی جزء کا لفظ استعمال ہوا ہے لیکن کوئی یہ معنے ن
یَاْ تِیَنَّکَ سَعْیًا۔ سَعْیٌ کے معنے چلنے اور دوڑنے کے ہوتے ہیں۔ لیکن محاورہ میں کوشش سے کسی کام کے کرنے کے بھی ہوتے ہیں وَ یُسْتَـعْمَلُ لِلْجِدِّ فِی الْاَمْرِ خَیْرًا کَانَ اَوْ شَرًّا (مفردات) یعنی کبھی یہ لفظ خوب زور سے کام کرنے کے متعلق بھی استعمال ہوتا ہے خواہ کام اچھا ہو یا ُبرا۔ چونکہ پرندہ دوڑتا نہیں اڑتا ہے اس لئے ’’تیزی سے تیری طرف چلے آئیں گے‘‘ ترجمہ کیا گیا ہے۔ ان آیات میں حضرت ابراہیم علیہ السلام کے ایک کشف کا ذکر ہے اور چار پرندوں سے یہ مراد ہے کہ حضرت ابراہیم علیہ السلام کی اولاد چار دفعہ ترقی کرے گی اور چار دفعہ تنزل کرے گی۔
The difference between Iman (belief) and Itminan (the heart being at ease) is that in the former state one simply believes that God can do a thing, while in the latter one receives the assurance that the thing would be done in his case also. Abraham did indeed believe that God could bring the dead to life, but what he desired was his personal satisfaction of knowing that God would do so in the case of his own posterity as well. Referring to the verse under comment, the Holy Prophet is reported to have said, "We are more deserving of entertaining Shak (doubt) than Abraham" (Muslim), the word Shak signifying an intense hidden desire anxiously awaiting fulfilment; for the Holy Prophet never entertained any doubt about any of God’s promises or doings. This shows that Abraham’s question was not prompted by doubt but simply by an anxious desire.
Surtul-Ghusna Ilayya means, I inclined the branch towards myself (Lane). The preposition ila determines the significance of the word Surhunna in the sense of inclining or attaching and not cutting.
Juz’ means, a part or portion or division of a thing. Thus, if a thing consists of or comprises a group, the word "part" or "division" would signify each member of it.
This is a vision of Abraham. In "taking four birds" the implication was that his posterity would rise and fall four times, which phenomenon was to be witnessed twice among the Israelites, and to be repeated twice among the followers of the Holy Prophet of Islam who was descended from Abraham through Ishmael. The power of the Jews, the progeny of Abraham through Isaac, was crushed twice, first by Nebuchadnezzar and then by Titus (17:5-8; Enc. Brit. under Jews); and each time God raised them after their fall, the second revival having been brought about by Constantine, the Roman Emperor who accepted Christianity. Similarly, the power of Islam, was first rudely shaken when Baghdad fell to the Tartar hordes, but soon it recovered from the crushing blow. The victors became the vanquished and the grandson of Halaku, the despoiler of
Important Words:
تحی الموتی (Thou givest life to the dead). For the meaning of حیاة (life) and موت (death) and میت (dead person) see 2:20; 2:29; 2:57 and 2:74.
یطمئن (be at rest) is derived from طمئن. They say طمئن ظھرہ i.e. he bent his back low. طمئن الشیء means, he made the thing calm and set it at rest. اطمأن means, it or he was at rest; it or he became calm after being agitated; it or he became docile and submissive. المطمئن means, (1) one who is calm and tranquil or in a state of rest or ease; that which is motionless and stationary; (2) if used in connection with some piece of land, it means a low-lying, soft piece of land (Aqrab).
صرھن الیك (make them attached to thyself). صرھن is derived from صار with واو as the central root letter. They say صار الشیء الی نفسه i.e. he inclined the thing to himself. صار وجھه الی means, he inclined his face towards me. صرت الغصن لاجتنی الثمر means, I inclined the branch towards myself in order to pluck the fruit. صار with ی as the central root letter, means, he cut a thing, etc. into pieces (Aqrab). The Quran uses here صار with واو as the central root letter as the dammah in صرھن indicates. Moreover, the preposition الی (to) determines the significance of the word in the sense of inclining or attaching and not cutting.
جزء (each) is derived from جزاء. They say جزأ الشیء i.e. he divided the thing into parts. So جزء means, part or portion or division of a thing (Lane). Thus, if a thing consists of, and comprises, a group, the word part or division would signify each member of it.
Commentary:
This verse provides yet another illustration of the process of life and death arranged by God in this world. In other words, the rise of a fallen nation is further discussed. Abraham asked God to show him how He caused a people to come to life after they had become fallen and degraded.
The difference between إیمان (belief) and اطمینان (heart being at rest) is that in the former state one simply believes that God can do a thing, while in the latter one receives the assurance that the thing would be done in his case also. Abraham did indeed believe that God could bring a dead people to life, but what he desired was the personal satisfaction of knowing that He would do so in the case of his own posterity as well; hence the words, so that my heart may be at rest.
The verse proceeds to describe a vision of Abraham. By asking him to take four birds, God hinted that his posterity would rise and fall four times. This rise and fall was witnessed twice among the Israelites, and the same phenomenon was to be repeated among the followers of the Holy Prophet of Islam who was descended from Abraham through Ishmael. The power of the Jews, the progeny of Abraham through Isaac, was crushed twice, first by Nebuchadnezzar and then by Titus (the Quran, 17:5-8; the Bible, II Kings ch. 25 and Enc. Brit. under Jews); and each time God raised them after their fall, the second revival having been brought about by the acceptance of Christianity by the Roman Emperors. As to the power of Islam, it was first rudely shaken when Baghdad fell to the arms of the Tartars, after which it again revived owing to the conquerors being won over to Islam. The second fall came later when there was a general and wholesale decline of Muslims both in the spiritual and the political field. The final rise is being arranged by God through the Ahmadiyya Movement founded by Ahmad, the Promised Messiah.
Referring to the verse under comment, the Holy Prophet is reported to have said, "We are more deserving of entertaining شك than Abraham" (Muslim). Here شك does not mean "doubt" but an intense hidden desire anxiously awaiting fulfilment, for the Holy Prophet never entertained any doubt. This shows that Abraham also never doubted and his question was not prompted by doubt but simply by an anxious desire. He had firm faith in the power of God and fully believed that He could restore a fallen people to prosperity; what he wanted was simply the satisfaction of his hidden desire, i.e. an assurance that God would do so in the case of his people also. The word شك therefore here only means the feeling of anxiety in the mind, or the state of commotion or disturbance of the heart and mind (Lane).
The double fall and subsequent rise of the Israelites and of the posterity of Ishmael making the total number of such phenomena four may be interpreted in another way also. The Israelites were a fallen people before Moses and God raised them through him. They fell again before the time of Jesus and were again given new life through him. Similarly, the Ishmaelites were a fallen people before the advent of the Holy Prophet who gave them new life, and they are again a fallen people now when they are being given a new life by Ahmad, the Promised Messiah.
Many commentators have translated the word صرھن as, "cut them into pieces and mince them", but this is clearly wrong; for as explained under Important Words above صار یصور (with واو as the central root letter) means "inclining" and not "cutting", particularly when it is used with the preposition الی. So the expression صرھن would mean "make them inclined towards thyself", so that they may become attached to thee. In this case the placing of a جزء of the four birds each on a hill would mean, putting each separate bird on a separate hill, and not placing portions of the minced meat thereon. The commandment to place the four birds separately on separate hills is to point to the fact that the rise and fall of the progeny of Abraham would take place at four distinct and separate times. The word جزء has been used in this sense elsewhere also (15:45).
199
صُرْتُ الْغُصْنَ اِلَیَّ (Surtul-Ghusna ilayya) 意思是, 我把那树枝弯向自己 (Lane)。这一介词 اِلَیْ (Ila) 决定了 صُرْهُنَّ (Surhunna) 这词的意义, 意思是弯曲或依附而不是斩断。
1
بعض لوگوں نے صُرْھُنَّ کے معنے قتل کرنے کے کیے ہیں۔ حالانکہ الفاظ قرآنیہ صُرْھُنَّ اِلَیْکَ کے ہیں۔ اور یہ کہنا بے معنے ہے کہ پھر ان کو اپنی طرف قتل کر۔ اصل میں اس لفظ کے معنے سدھانے کے بھی ہیں اور وہی اس جگہ درست ہیں۔ (مفردات و اقرب)
2
حصہ جُزْءًا کا ترجمہ ہے۔ مطلب یہ ہے کہ پہاڑ کی چار چوٹیوں پر چار پرندے بٹھا دو۔ جُزْءًا کے معنے ایک پرندے کے ٹکڑے کے نہیں بلکہ چاروں پرندوں کا جزء مراد ہے جو ایک کا عدد ہے۔ قرآن کریم میں ایک اور مقام پر اسی محاورہ میں جُزْئٌ کا لفظ استعمال ہوا ہے۔ فرماتا ہے اِنَّ جَھَنَّمَ لَمَوْعِدُھُمْ اَجْمَعِیْنَ۔ لَھَا سَبْعَۃُ اَبْوَابٍ لِکُلِّ بَابٍ مِّنْھُمْ جُزْئٌ مَّقْسُوْمٌ (الحجر: ۴۴‘۴۵) یعنی جہنم سب کفار کے لئے مقرر جگہ ہے اس کے سات دروازے ہوں گے اور ہر دروازہ کے لئے کفار کا ایک حصہ مقرر ہوگا۔ اس جگہ بھی جزء کا لفظ استعمال ہوا ہے لیکن کوئی یہ معنے ن
3
یَاْ تِیَنَّکَ سَعْیًا۔ سَعْیٌ کے معنے چلنے اور دوڑنے کے ہوتے ہیں۔ لیکن محاورہ میں کوشش سے کسی کام کے کرنے کے بھی ہوتے ہیں وَ یُسْتَـعْمَلُ لِلْجِدِّ فِی الْاَمْرِ خَیْرًا کَانَ اَوْ شَرًّا (مفردات) یعنی کبھی یہ لفظ خوب زور سے کام کرنے کے متعلق بھی استعمال ہوتا ہے خواہ کام اچھا ہو یا ُبرا۔ چونکہ پرندہ دوڑتا نہیں اڑتا ہے اس لئے ’’تیزی سے تیری طرف چلے آئیں گے‘‘ ترجمہ کیا گیا ہے۔ ان آیات میں حضرت ابراہیم علیہ السلام کے ایک کشف کا ذکر ہے اور چار پرندوں سے یہ مراد ہے کہ حضرت ابراہیم علیہ السلام کی اولاد چار دفعہ ترقی کرے گی اور چار دفعہ تنزل کرے گی۔
267
Important Words:
تحی الموتی (Thou givest life to the dead). For the meaning of حیاة (life) and موت (death) and میت (dead person) see 2:20; 2:29; 2:57 and 2:74.
یطمئن (be at rest) is derived from طمئن. They say طمئن ظھرہ i.e. he bent his back low. طمئن الشیء means, he made the thing calm and set it at rest. اطمأن means, it or he was at rest; it or he became calm after being agitated; it or he became docile and submissive. المطمئن means, (1) one who is calm and tranquil or in a state of rest or ease; that which is motionless and stationary; (2) if used in connection with some piece of land, it means a low-lying, soft piece of land (Aqrab).
صرھن الیك (make them attached to thyself). صرھن is derived from صار with واو as the central root letter. They say صار الشیء الی نفسه i.e. he inclined the thing to himself. صار وجھه الی means, he inclined his face towards me. صرت الغصن لاجتنی الثمر means, I inclined the branch towards myself in order to pluck the fruit. صار with ی as the central root letter, means, he cut a thing, etc. into pieces (Aqrab). The Quran uses here صار with واو as the central root letter as the dammah in صرھن indicates. Moreover, the preposition الی (to) determines the significance of the word in the sense of inclining or attaching and not cutting.
جزء (each) is derived from جزاء. They say جزأ الشیء i.e. he divided the thing into parts. So جزء means, part or portion or division of a thing (Lane). Thus, if a thing consists of, and comprises, a group, the word part or division would signify each member of it.
Commentary:
This verse provides yet another illustration of the process of life and death arranged by God in this world. In other words, the rise of a fallen nation is further discussed. Abraham asked God to show him how He caused a people to come to life after they had become fallen and degraded.
The difference between إیمان (belief) and اطمینان (heart being at rest) is that in the former state one simply believes that God can do a thing, while in the latter one receives the assurance that the thing would be done in his case also. Abraham did indeed believe that God could bring a dead people to life, but what he desired was the personal satisfaction of knowing that He would do so in the case of his own posterity as well; hence the words, so that my heart may be at rest.
The verse proceeds to describe a vision of Abraham. By asking him to take four birds, God hinted that his posterity would rise and fall four times. This rise and fall was witnessed twice among the Israelites, and the same phenomenon was to be repeated among the followers of the Holy Prophet of Islam who was descended from Abraham through Ishmael. The power of the Jews, the progeny of Abraham through Isaac, was crushed twice, first by Nebuchadnezzar and then by Titus (the Quran, 17:5-8; the Bible, II Kings ch. 25 and Enc. Brit. under Jews); and each time God raised them after their fall, the second revival having been brought about by the acceptance of Christianity by the Roman Emperors. As to the power of Islam, it was first rudely shaken when Baghdad fell to the arms of the Tartars, after which it again revived owing to the conquerors being won over to Islam. The second fall came later when there was a general and wholesale decline of Muslims both in the spiritual and the political field. The final rise is being arranged by God through the Ahmadiyya Movement founded by Ahmad, the Promised Messiah.
Referring to the verse under comment, the Holy Prophet is reported to have said, "We are more deserving of entertaining شك than Abraham" (Muslim). Here شك does not mean "doubt" but an intense hidden desire anxiously awaiting fulfilment, for the Holy Prophet never entertained any doubt. This shows that Abraham also never doubted and his question was not prompted by doubt but simply by an anxious desire. He had firm faith in the power of God and fully believed that He could restore a fallen people to prosperity; what he wanted was simply the satisfaction of his hidden desire, i.e. an assurance that God would do so in the case of his people also. The word شك therefore here only means the feeling of anxiety in the mind, or the state of commotion or disturbance of the heart and mind (Lane).
The double fall and subsequent rise of the Israelites and of the posterity of Ishmael making the total number of such phenomena four may be interpreted in another way also. The Israelites were a fallen people before Moses and God raised them through him. They fell again before the time of Jesus and were again given new life through him. Similarly, the Ishmaelites were a fallen people before the advent of the Holy Prophet who gave them new life, and they are again a fallen people now when they are being given a new life by Ahmad, the Promised Messiah.
Many commentators have translated the word صرھن as, "cut them into pieces and mince them", but this is clearly wrong; for as explained under Important Words above صار یصور (with واو as the central root letter) means "inclining" and not "cutting", particularly when it is used with the preposition الی. So the expression صرھن would mean "make them inclined towards thyself", so that they may become attached to thee. In this case the placing of a جزء of the four birds each on a hill would mean, putting each separate bird on a separate hill, and not placing portions of the minced meat thereon. The commandment to place the four birds separately on separate hills is to point to the fact that the rise and fall of the progeny of Abraham would take place at four distinct and separate times. The word جزء has been used in this sense elsewhere also (15:45).
327
The difference between Iman (belief) and Itminan (the heart being at ease) is that in the former state one simply believes that God can do a thing, while in the latter one receives the assurance that the thing would be done in his case also. Abraham did indeed believe that God could bring the dead to life, but what he desired was his personal satisfaction of knowing that God would do so in the case of his own posterity as well. Referring to the verse under comment, the Holy Prophet is reported to have said, "We are more deserving of entertaining Shak (doubt) than Abraham" (Muslim), the word Shak signifying an intense hidden desire anxiously awaiting fulfilment; for the Holy Prophet never entertained any doubt about any of God’s promises or doings. This shows that Abraham’s question was not prompted by doubt but simply by an anxious desire.
328
Surtul-Ghusna Ilayya means, I inclined the branch towards myself (Lane). The preposition ila determines the significance of the word Surhunna in the sense of inclining or attaching and not cutting.
329
Juz’ means, a part or portion or division of a thing. Thus, if a thing consists of or comprises a group, the word "part" or "division" would signify each member of it.
This is a vision of Abraham. In "taking four birds" the implication was that his posterity would rise and fall four times, which phenomenon was to be witnessed twice among the Israelites, and to be repeated twice among the followers of the Holy Prophet of Islam who was descended from Abraham through Ishmael. The power of the Jews, the progeny of Abraham through Isaac, was crushed twice, first by Nebuchadnezzar and then by Titus (17:5-8; Enc. Brit. under Jews); and each time God raised them after their fall, the second revival having been brought about by Constantine, the Roman Emperor who accepted Christianity. Similarly, the power of Islam, was first rudely shaken when Baghdad fell to the Tartar hordes, but soon it recovered from the crushing blow. The victors became the vanquished and the grandson of Halaku, the despoiler of
أَوَلَمْ يَهْدِ لِلَّذِينَ يَرِثُونَ ٱلْأَرْضَ مِنۢ بَعْدِ أَهْلِهَآ أَن لَّوْ نَشَآءُ أَصَبْنَٰهُم بِذُنُوبِهِمْ ۚ وَنَطْبَعُ عَلَىٰ قُلُوبِهِمْ فَهُمْ لَا يَسْمَعُونَ
20:129; 32:27.
10:75; 16:109; 45:24.
Commentary:
The veiled threat in the preceding verse is openly made in the present one. The enemies of Islam should either take lesson from the sad end of those gone before them and give up offering opposition to it or be prepared for a similar doom. The word یسمعون (understand) here signifies not listening but understanding (Lane).
c
20:129; 32:27.
d
10:75; 16:109; 45:24.
a
20:129; 32:27.
b
10:75; 16:109; 45:24.
997
Commentary:
The veiled threat in the preceding verse is openly made in the present one. The enemies of Islam should either take lesson from the sad end of those gone before them and give up offering opposition to it or be prepared for a similar doom. The word یسمعون (understand) here signifies not listening but understanding (Lane).
c
20:129; 32:27.
d
10:75; 16:109; 45:24.
أَوَلَمْ يَتَفَكَّرُوا۟ ۗ مَا بِصَاحِبِهِم مِّن جِنَّةٍ ۚ إِنْ هُوَ إِلَّا نَذِيرٌ مُّبِينٌ
23:26; 34:47; 52:30; 81:23.
23:26; 34:47; 52:30; 81:23.
Sahib (companion) implies a refutation of the charge of insanity brought against the Holy Prophet, as well as a veiled rebuke to the Meccans. They are told that the Holy Prophet is their companion. He has lived and moved among them and they have known him for years; so they could easily see, and indeed in their heart of hearts they are convinced, that there is nothing of insanity about him.
23:26; 34:47; 52:30; 81:23.
Important Words:
صاحب (companion) is derived from صحب which means, he was or became his companion, associate, comrade, fellow or friend. صاحب of which the plural is اصحاب or صحابة means, a companion, associate, comrade, fellow or friend; owner or master; possessor; inmate; manager or disposer; one who keeps or adheres to a thing (Lane). Figuratively the word is also used in the sense of helper.
Commentary:
The word صاحب (companion) meaning both a companion and a helper is not intended as a plain reference to the Holy Prophet. The word has been specially chosen to imply a refutation of the charge of insanity brought by some of his enemies against the Holy Prophet, as well as a veiled rebuke to the Meccans. They are told that the Prophet was their companion and associate. He lived and moved among them and they knew him perfectly well and, therefore, they could easily see, and indeed in their heart of hearts they knew that there was nothing of insanity about him. He was also their helper and was constantly working for their good which constituted further proof of the fact that he was not insane. That he was نذیر مبین (a plain warner) and issued his warnings in a clear and reasoned manner also pointed to the same conclusion—that he was in full possession of his senses.
g
23:26; 34:47; 52:30; 81:23.
b
23:26; 34:47; 52:30; 81:23.
1071
Important Words:
صاحب (companion) is derived from صحب which means, he was or became his companion, associate, comrade, fellow or friend. صاحب of which the plural is اصحاب or صحابة means, a companion, associate, comrade, fellow or friend; owner or master; possessor; inmate; manager or disposer; one who keeps or adheres to a thing (Lane). Figuratively the word is also used in the sense of helper.
Commentary:
The word صاحب (companion) meaning both a companion and a helper is not intended as a plain reference to the Holy Prophet. The word has been specially chosen to imply a refutation of the charge of insanity brought by some of his enemies against the Holy Prophet, as well as a veiled rebuke to the Meccans. They are told that the Prophet was their companion and associate. He lived and moved among them and they knew him perfectly well and, therefore, they could easily see, and indeed in their heart of hearts they knew that there was nothing of insanity about him. He was also their helper and was constantly working for their good which constituted further proof of the fact that he was not insane. That he was نذیر مبین (a plain warner) and issued his warnings in a clear and reasoned manner also pointed to the same conclusion—that he was in full possession of his senses.
a
23:26; 34:47; 52:30; 81:23.
1078
Sahib (companion) implies a refutation of the charge of insanity brought against the Holy Prophet, as well as a veiled rebuke to the Meccans. They are told that the Holy Prophet is their companion. He has lived and moved among them and they have known him for years; so they could easily see, and indeed in their heart of hearts they are convinced, that there is nothing of insanity about him.
أَوَلَمْ يَنظُرُوا۟ فِى مَلَكُوتِ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا خَلَقَ ٱللَّهُ مِن شَىْءٍ وَأَنْ عَسَىٰٓ أَن يَكُونَ قَدِ ٱقْتَرَبَ أَجَلُهُمْ ۖ فَبِأَىِّ حَدِيثٍۭ بَعْدَهُۥ يُؤْمِنُونَ
6:76; 10:102.
45:7; 77:51.
Do not the Meccans see the great and numerous changes that are taking place around them, which point to the approach of a new era? All signs point to the fact that idolatry is going to disappear from the country, giving place to Islam. The word "Kingdom" refers to the control which God exercises over heaven and earth.
When disbelievers are rejecting the Qur’an which is such a perfect and complete Law, what else is there for them to believe in?
6:76; 10:102.
45:7; 77:51.
Commentary:
The verse draws the attention of the Meccans to the great and numerous changes that were taking place around them, which pointed to the approach of a new era. All signs pointed to the fact that idolatry was going to disappear from the country, giving place to Islam. The word ملکوت (kingdom) refers to the control which God exercises over heaven and earth. See also 6:76.
The words بای حدیث (in what thing) may also be rendered as "by means of what thing". In this case, the last sentence of the verse would mean that when disbelievers had reached their term, they would have no time left to believe and repent. The sentence thus constitutes a sort of exhortation to them to make haste and avail themselves of the present opportunity before it is too late.
In the former sense of the words, (i.e. as rendered in the text), the sentence would mean, "When the disbelievers are rejecting the Quran,which is such a perfect and complete Law, what else is left for them to believe in?"
a
6:76; 10:102.
b
45:7; 77:51.
a
6:76; 10:102.
b
45:7; 77:51.
1072
Commentary:
The verse draws the attention of the Meccans to the great and numerous changes that were taking place around them, which pointed to the approach of a new era. All signs pointed to the fact that idolatry was going to disappear from the country, giving place to Islam. The word ملکوت (kingdom) refers to the control which God exercises over heaven and earth. See also 6:76.
The words بای حدیث (in what thing) may also be rendered as "by means of what thing". In this case, the last sentence of the verse would mean that when disbelievers had reached their term, they would have no time left to believe and repent. The sentence thus constitutes a sort of exhortation to them to make haste and avail themselves of the present opportunity before it is too late.
In the former sense of the words, (i.e. as rendered in the text), the sentence would mean, "When the disbelievers are rejecting the Quran,which is such a perfect and complete Law, what else is left for them to believe in?"
b
6:76; 10:102.
c
45:7; 77:51.
1079
Do not the Meccans see the great and numerous changes that are taking place around them, which point to the approach of a new era? All signs point to the fact that idolatry is going to disappear from the country, giving place to Islam. The word "Kingdom" refers to the control which God exercises over heaven and earth.
1080
When disbelievers are rejecting the Qur’an which is such a perfect and complete Law, what else is there for them to believe in?
أَوَلَمْ يَرَوْا۟ أَنَّا نَأْتِى ٱلْأَرْضَ نَنقُصُهَا مِنْ أَطْرَافِهَا ۚ وَٱللَّهُ يَحْكُمُ لَا مُعَقِّبَ لِحُكْمِهِۦ ۚ وَهُوَ سَرِيعُ ٱلْحِسَابِ
یعنی ایک طرف تو ملک کے کنارے مسلمانوں کے ہاتھ آرہے ہیں۔ دوسری طرف صاحب اقتدار خاندانوں کے نوجوان اسلام لا رہے ہیں۔ جیسے عمرو بن عاصؓ‘۔ خالد بن ولیدؓ‘۔ حضرت عمرؓ‘ اور حضرت علیؓ وغیرہ۔
21:45.
Atraf meaning good and generous, (and also) low and mean persons, the verse means: 'Do they not see that God is gradually reducing and curtailing the land from its sides?' i.e. Islam is spreading through the length and breadth of Arabia and making inroads into every home and all sections and stations of society—the high and the low, the rich and the poor, the slave and the master.
21:45.
Commentary:
This verse strongly refutes those critics of the Holy Prophet who allege that he showed no sign.
Do they not see, says the verse, that God is gradually reducing and curtailing the land from its sides? Is not that a sign of the triumph of Islam? It is making inroads into every home and into all sections and stations of society—the high and the low, the rich and the poor, the slave and the master. Is not this a sign sufficient to convince all fair-minded critics? The word الارض (land) may also refer to "the land of Arabia," in which case the verse would mean that Islam is fast spreading throughout the length and breadth of Arabia. As the expression اتی الله according to Arabic usage also means the visitation of God with punishment (see 2:211 & 16:27), the words, We are visiting the land, reducing it, may mean that the punishment of God is already slowly but surely coming down on all sections of the people.
The words, swift at reckoning, do not mean that, God is hasty in punishing disbelievers but that, when He decides to call the offenders to account, He does it quickly and nothing can prevent Him from doing so.
f
21:45.
644
اَطْرَافْ (Atraf) 的意思是善良和慷慨, (也可指) 身份低微的人。本节经文的意思是, ‘难道他们没看见安拉正在从四面八方渐渐地缩小大地?’ 也就是说, 伊斯兰教正在阿拉伯半岛的四面八方传播, 进入到每个家庭, 进入到社会的一切阶层--------有地位的人和没有地位的人; 穷人和富人; 奴隶和奴隶主。
1
یعنی ایک طرف تو ملک کے کنارے مسلمانوں کے ہاتھ آرہے ہیں۔ دوسری طرف صاحب اقتدار خاندانوں کے نوجوان اسلام لا رہے ہیں۔ جیسے عمرو بن عاصؓ‘۔ خالد بن ولیدؓ‘۔ حضرت عمرؓ‘ اور حضرت علیؓ وغیرہ۔
b
21:45.
1652
Commentary:
This verse strongly refutes those critics of the Holy Prophet who allege that he showed no sign.
Do they not see, says the verse, that God is gradually reducing and curtailing the land from its sides? Is not that a sign of the triumph of Islam? It is making inroads into every home and into all sections and stations of society—the high and the low, the rich and the poor, the slave and the master. Is not this a sign sufficient to convince all fair-minded critics? The word الارض (land) may also refer to "the land of Arabia," in which case the verse would mean that Islam is fast spreading throughout the length and breadth of Arabia. As the expression اتی الله according to Arabic usage also means the visitation of God with punishment (see 2:211 & 16:27), the words, We are visiting the land, reducing it, may mean that the punishment of God is already slowly but surely coming down on all sections of the people.
The words, swift at reckoning, do not mean that, God is hasty in punishing disbelievers but that, when He decides to call the offenders to account, He does it quickly and nothing can prevent Him from doing so.
a
21:45.
1451
Atraf meaning good and generous, (and also) low and mean persons, the verse means: 'Do they not see that God is gradually reducing and curtailing the land from its sides?' i.e. Islam is spreading through the length and breadth of Arabia and making inroads into every home and all sections and stations of society—the high and the low, the rich and the poor, the slave and the master.
وَأَنذِرِ ٱلنَّاسَ يَوْمَ يَأْتِيهِمُ ٱلْعَذَابُ فَيَقُولُ ٱلَّذِينَ ظَلَمُوا۟ رَبَّنَآ أَخِّرْنَآ إِلَىٰٓ أَجَلٍ قَرِيبٍ نُّجِبْ دَعْوَتَكَ وَنَتَّبِعِ ٱلرُّسُلَ ۗ أَوَلَمْ تَكُونُوٓا۟ أَقْسَمْتُم مِّن قَبْلُ مَا لَكُم مِّن زَوَالٍ
63:11.
63:11.
63:11.
Commentary:
This verse speaks of the punishment that is to overtake disbelievers in the life to come. Whenever the Quran speaks of the punishment of the present life, it usually refers to the punishment of the next life also, for the former constitutes evidence of the latter.
The words, Did you not swear before this that you would have no fall? show that disbelievers were confident that their prosperity would endure forever. This led to their becoming haughty and arrogant.
d
63:11.
a
63:11.
1699
Commentary:
This verse speaks of the punishment that is to overtake disbelievers in the life to come. Whenever the Quran speaks of the punishment of the present life, it usually refers to the punishment of the next life also, for the former constitutes evidence of the latter.
The words, Did you not swear before this that you would have no fall? show that disbelievers were confident that their prosperity would endure forever. This led to their becoming haughty and arrogant.
d
63:11.
قَالُوٓا۟ أَوَلَمْ نَنْهَكَ عَنِ ٱلْعَٰلَمِينَ
As relations between Lot’s people and the neighbouring tribes were strained his people had warned him not to bring strangers into the city. But as travel was neither safe nor comfortable in those parts of the country, Prophet Lot would entertain lonely and stranded wayfarers in his house. This was resented by his people, who were looking for a pretext to expel him from the city, being already tired of his teaching and preaching. But they could not do so without a valid excuse. Now they found a seemingly good excuse for venting their wrath on him because he had given shelter to strangers in his house against their warnings. From this it is clear that Lot’s people did not come to him with the wicked intention of committing sodomy with his guests, but to convey to him the warning that they had found a valid excuse to expel him from the town. This seemed to be the reason of their rejoicing.
Commentary:
As there existed a state of war between the people of Lot and the neighbouring tribes, his people had warned Lot not to bring strangers into the city. But as travel was neither safe nor comfortable in those parts of the country, Prophet Lot used to harbour lonely wayfarers in his house. This was resented by his people, who were looking for a pretext to expel him from the city, being already tired of his teaching and preaching. But they could not do so without a valid excuse, because Lot was a full-fledged citizen and his daughters were married in the town. Now, however, they found a good excuse for venting their wrath on him for his having given shelter to strangers in his house despite their warnings. From this it is clear that Lot’s people did not come to him with the wicked intention of committing sodomy with his guests, but to convey to him the warning that they had found a valid excuse to expel him from the town. This was the reason of their rejoicing. The story that they were pleased because they found an opportunity for committing sodomy with Lot’s guests is quite baseless, because it is out of keeping with the context. In fact, the whole story has been unthinkingly borrowed from the Bible by some simple-minded commentators (Gen. 19:5). If Lot’s people had come with the evil intention of satisfying their unnatural lust on this occasion, then, instead of being displeased with Lot, they should have been pleased with him, because he had provided them with such an opportunity.
1774
Commentary:
As there existed a state of war between the people of Lot and the neighbouring tribes, his people had warned Lot not to bring strangers into the city. But as travel was neither safe nor comfortable in those parts of the country, Prophet Lot used to harbour lonely wayfarers in his house. This was resented by his people, who were looking for a pretext to expel him from the city, being already tired of his teaching and preaching. But they could not do so without a valid excuse, because Lot was a full-fledged citizen and his daughters were married in the town. Now, however, they found a good excuse for venting their wrath on him for his having given shelter to strangers in his house despite their warnings. From this it is clear that Lot’s people did not come to him with the wicked intention of committing sodomy with his guests, but to convey to him the warning that they had found a valid excuse to expel him from the town. This was the reason of their rejoicing. The story that they were pleased because they found an opportunity for committing sodomy with Lot’s guests is quite baseless, because it is out of keeping with the context. In fact, the whole story has been unthinkingly borrowed from the Bible by some simple-minded commentators (Gen. 19:5). If Lot’s people had come with the evil intention of satisfying their unnatural lust on this occasion, then, instead of being displeased with Lot, they should have been pleased with him, because he had provided them with such an opportunity.
1512
As relations between Lot’s people and the neighbouring tribes were strained his people had warned him not to bring strangers into the city. But as travel was neither safe nor comfortable in those parts of the country, Prophet Lot would entertain lonely and stranded wayfarers in his house. This was resented by his people, who were looking for a pretext to expel him from the city, being already tired of his teaching and preaching. But they could not do so without a valid excuse. Now they found a seemingly good excuse for venting their wrath on him because he had given shelter to strangers in his house against their warnings. From this it is clear that Lot’s people did not come to him with the wicked intention of committing sodomy with his guests, but to convey to him the warning that they had found a valid excuse to expel him from the town. This seemed to be the reason of their rejoicing.
أَوَلَمْ يَرَوْا۟ إِلَىٰ مَا خَلَقَ ٱللَّهُ مِن شَىْءٍ يَتَفَيَّؤُا۟ ظِلَٰلُهُۥ عَنِ ٱلْيَمِينِ وَٱلشَّمَآئِلِ سُجَّدًا لِّلَّهِ وَهُمْ دَٰخِرُونَ
قرآن کریم میں ہے وَھُمْ دَاخِرُوْنَ یعنی کفار ذلیل ہو کر رہیں گے جس کا مطلب یہ ہے کہ محمد رسول اللہ صلی اللہ علیہ وسلم کا سایہ بڑھنے سے کفار کو ذلت پہنچے گی۔
It is a natural phenomenon that the shadow of everything after reaching a certain stage becomes contracted, signifying that its power, influence and glory are about to depart and that it is about to be reduced to a mere shadow of its former self. Thus disbelievers are warned that Divine punishment will result in the complete obliteration of their shadows while the shadow of the Holy Prophet will continue to expand and lengthen, because things have long shadows when the sun is at their backs, and the sun of the grace of God is at the back of the Holy Prophet.
Commentary:
In this verse disbelievers are told to consider and reflect that everything is subject to decline. Nations rise and fall. Flourishing cities and prosperous towns fall into ruin. Governments change and powerful countries fall victim to decay and decline. The poor become rich and the wealthy are reduced to poverty. So does the shadow of everything after reaching a certain stage become contracted, signifying that its power, influence and glory are about to depart and that it is about to be reduced to a mere shadow of its former self. When such is the eternal law of nature, why then do the disbelievers not take a lesson from this natural phenomenon and realize that their shadow is decreasing and why do they not give up conceit and pride and accept the Prophet of God?
In the preceding verses reference was made to the various forms of Divine punishment. In this verse, however, disbelievers are told to think and ponder why their power is declining and that of the Holy Prophet increasing. Nothing in this world can go against the will of the Creator. Natural objects have long shadows when the sun is at their backs. From this natural phenomenon it is easily understandable that the shadows of those who have God at their back must also become long, hinting that their power and influence must grow. But just as shadows have no independent existence of their own and depend on the sun for their increase or decrease, similarly success and prosperity depend only on the sun of the grace of God. When God withdraws His grace from a people, their progress and prosperity depart. Disbelievers are warned that punishments mentioned above will result in the complete obliteration of their shadows while the shadow of the Holy Prophet will continue to expand and lengthen until it will spread and reach to Mecca. Such is the eternal law of God which is embodied in the present verse and which they have been invited to study and profit by.
It may be objected that it is to the East or to the West that shadows are shifted and not to the right or to the left as mentioned in this verse. The reason for this description lies in the fact that it is with reference to the Holy Prophet and the Meccans that the directions have been mentioned in this verse. In fact, the verse implies a reference to the Hijrah. The Prophet was to go to Medina, which lies in the North, and the Meccans were in Mecca, which is in the South. If a person standing at a place where the boundaries of Mecca and Medina meet should face the East, Mecca will be on his right and Medina on his left. 'The right', thus refers to Mecca and 'the left' to Medina. The use of the word الیمین (the right) in the singular and الشمائل (the left) in the plural signifies that the shadow of disbelievers, being limited, will decline and decrease and the Holy Prophet who will migrate to a town situated to the left will have many shadows i.e. his cause will advance and progress from many sides.
1
قرآن کریم میں ہے وَھُمْ دَاخِرُوْنَ یعنی کفار ذلیل ہو کر رہیں گے جس کا مطلب یہ ہے کہ محمد رسول اللہ صلی اللہ علیہ وسلم کا سایہ بڑھنے سے کفار کو ذلت پہنچے گی۔
1850
Commentary:
In this verse disbelievers are told to consider and reflect that everything is subject to decline. Nations rise and fall. Flourishing cities and prosperous towns fall into ruin. Governments change and powerful countries fall victim to decay and decline. The poor become rich and the wealthy are reduced to poverty. So does the shadow of everything after reaching a certain stage become contracted, signifying that its power, influence and glory are about to depart and that it is about to be reduced to a mere shadow of its former self. When such is the eternal law of nature, why then do the disbelievers not take a lesson from this natural phenomenon and realize that their shadow is decreasing and why do they not give up conceit and pride and accept the Prophet of God?
In the preceding verses reference was made to the various forms of Divine punishment. In this verse, however, disbelievers are told to think and ponder why their power is declining and that of the Holy Prophet increasing. Nothing in this world can go against the will of the Creator. Natural objects have long shadows when the sun is at their backs. From this natural phenomenon it is easily understandable that the shadows of those who have God at their back must also become long, hinting that their power and influence must grow. But just as shadows have no independent existence of their own and depend on the sun for their increase or decrease, similarly success and prosperity depend only on the sun of the grace of God. When God withdraws His grace from a people, their progress and prosperity depart. Disbelievers are warned that punishments mentioned above will result in the complete obliteration of their shadows while the shadow of the Holy Prophet will continue to expand and lengthen until it will spread and reach to Mecca. Such is the eternal law of God which is embodied in the present verse and which they have been invited to study and profit by.
It may be objected that it is to the East or to the West that shadows are shifted and not to the right or to the left as mentioned in this verse. The reason for this description lies in the fact that it is with reference to the Holy Prophet and the Meccans that the directions have been mentioned in this verse. In fact, the verse implies a reference to the Hijrah. The Prophet was to go to Medina, which lies in the North, and the Meccans were in Mecca, which is in the South. If a person standing at a place where the boundaries of Mecca and Medina meet should face the East, Mecca will be on his right and Medina on his left. 'The right', thus refers to Mecca and 'the left' to Medina. The use of the word الیمین (the right) in the singular and الشمائل (the left) in the plural signifies that the shadow of disbelievers, being limited, will decline and decrease and the Holy Prophet who will migrate to a town situated to the left will have many shadows i.e. his cause will advance and progress from many sides.
1550
It is a natural phenomenon that the shadow of everything after reaching a certain stage becomes contracted, signifying that its power, influence and glory are about to depart and that it is about to be reduced to a mere shadow of its former self. Thus disbelievers are warned that Divine punishment will result in the complete obliteration of their shadows while the shadow of the Holy Prophet will continue to expand and lengthen, because things have long shadows when the sun is at their backs, and the sun of the grace of God is at the back of the Holy Prophet.
۞ أَوَلَمْ يَرَوْا۟ أَنَّ ٱللَّهَ ٱلَّذِى خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ قَادِرٌ عَلَىٰٓ أَن يَخْلُقَ مِثْلَهُمْ وَجَعَلَ لَهُمْ أَجَلًا لَّا رَيْبَ فِيهِ فَأَبَى ٱلظَّٰلِمُونَ إِلَّا كُفُورًا
36:82; 46:34; 86:9.
这节经文体现了一个无可辩驳的论点, 证明死后复生这一情况确实是存在的。它没有向不信的人直说他们将复生, 因为安拉有权力给他们以新生。这样说会成为一种空洞的讲法。相反地, 它对他们说, 如果他们不相信死后有生命地话, 他们也不会相信如果有人对他们说他们将丧失他们的权力和威望给那些他们现在看起来是毫不足道的非常穷苦和微弱的穆斯林。如果这一从表面上看来是不可能的预言, 即穷苦的穆斯林将取得权力以及不信的人自身权力的毁灭--------成为事实, 那么, 死后有生命这一声称也就自然地得到证实了。
36:82; 46:34; 86:9.
The verse embodies an invincible argument to prove the existence of Life after death. It does not straightway say to disbelievers that they would be born again because God has the power to give them a new birth. Such a statement would have been an empty assertion. On the contrary, it says to them that if they would not believe that there is life after death, they would as well disbelieve if they were told that they would lose their power and prestige to those very weak and poor Muslims whom they now looked down upon as of no worth and consequence. If this seemingly impossible prophecy about their own destruction and about that of the rise to power of the poor Muslims turned out to be true, the claim that there is a Life after death would automatically become established.
36:82; 46:34; 86:9.
Commentary:
The verse embodies an invincible argument to prove the existence of life after death. It does not straightaway say to disbelievers that they would be born again because God has the power to give them a new birth. Such a statement would have been an empty assertion. It says to them that if it is difficult for them to believe in a life after death, they would as well disbelieve if they were told that they would lose their power and prestige to those very weak and poor Muslims whom they now look down upon as of no worth and consequence. If this seemingly impossible prophecy about their complete destruction and the rise to power of the poor Muslims turned out to be true, the claim that there is a life after death and that they will be punished for their misdeeds and rejection of truth will also have to be accepted as true. Now history bears eloquent testimony to the fact that within a few years after the above prophecy was made, the powerful Empires of Persia and Rome fell into dust before the irresistible onrush of Islam and the half-starved camel-drivers of Arabia became the leaders and teachers of mankind.
a
36:82; 46:34; 86:9.
734
这节经文体现了一个无可辩驳的论点, 证明死后复生这一情况确实是存在的。它没有向不信的人直说他们将复生, 因为安拉有权力给他们以新生。这样说会成为一种空洞的讲法。相反地, 它对他们说, 如果他们不相信死后有生命地话, 他们也不会相信如果有人对他们说他们将丧失他们的权力和威望给那些他们现在看起来是毫不足道的非常穷苦和微弱的穆斯林。如果这一从表面上看来是不可能的预言, 即穷苦的穆斯林将取得权力以及不信的人自身权力的毁灭--------成为事实, 那么, 死后有生命这一声称也就自然地得到证实了。
a
36:82; 46:34; 86:9.
2028
Commentary:
The verse embodies an invincible argument to prove the existence of life after death. It does not straightaway say to disbelievers that they would be born again because God has the power to give them a new birth. Such a statement would have been an empty assertion. It says to them that if it is difficult for them to believe in a life after death, they would as well disbelieve if they were told that they would lose their power and prestige to those very weak and poor Muslims whom they now look down upon as of no worth and consequence. If this seemingly impossible prophecy about their complete destruction and the rise to power of the poor Muslims turned out to be true, the claim that there is a life after death and that they will be punished for their misdeeds and rejection of truth will also have to be accepted as true. Now history bears eloquent testimony to the fact that within a few years after the above prophecy was made, the powerful Empires of Persia and Rome fell into dust before the irresistible onrush of Islam and the half-starved camel-drivers of Arabia became the leaders and teachers of mankind.
a
36:82; 46:34; 86:9.
1656
The verse embodies an invincible argument to prove the existence of Life after death. It does not straightway say to disbelievers that they would be born again because God has the power to give them a new birth. Such a statement would have been an empty assertion. On the contrary, it says to them that if they would not believe that there is life after death, they would as well disbelieve if they were told that they would lose their power and prestige to those very weak and poor Muslims whom they now looked down upon as of no worth and consequence. If this seemingly impossible prophecy about their own destruction and about that of the rise to power of the poor Muslims turned out to be true, the claim that there is a Life after death would automatically become established.
وَقَالُوا۟ لَوْلَا يَأْتِينَا بِـَٔايَةٍ مِّن رَّبِّهِۦٓ ۚ أَوَلَمْ تَأْتِهِم بَيِّنَةُ مَا فِى ٱلصُّحُفِ ٱلْأُولَىٰ
Important Words:
آیة here means a great sign or the Sign of punishment. See also 2:130 & 19:11.
Commentary:
The words, Has there not come to them clear evidence of what is contained in the former Books, may mean: (1) is not the argument sufficient to convince them that in the times of former Prophets also disbelievers continued to demand Signs in spite of many Signs having been shown to them and that this fact is recorded in the former Scriptures; (2) does not the fact constitute a sufficient guide to them that the prophecies made in the former Scriptures about the advent of a great Prophet are being fulfilled in the person of the Holy Prophet; and (3) is not the fact sufficient to convince them that similar signs have been shown to them as were shown in the times of the former Prophets?
2340
Important Words:
آیة here means a great sign or the Sign of punishment. See also 2:130 & 19:11.
Commentary:
The words, Has there not come to them clear evidence of what is contained in the former Books, may mean: (1) is not the argument sufficient to convince them that in the times of former Prophets also disbelievers continued to demand Signs in spite of many Signs having been shown to them and that this fact is recorded in the former Scriptures; (2) does not the fact constitute a sufficient guide to them that the prophecies made in the former Scriptures about the advent of a great Prophet are being fulfilled in the person of the Holy Prophet; and (3) is not the fact sufficient to convince them that similar signs have been shown to them as were shown in the times of the former Prophets?
أَوَلَمْ يَرَ ٱلَّذِينَ كَفَرُوٓا۟ أَنَّ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ كَانَتَا رَتْقًا فَفَتَقْنَٰهُمَا ۖ وَجَعَلْنَا مِنَ ٱلْمَآءِ كُلَّ شَىْءٍ حَىٍّ ۖ أَفَلَا يُؤْمِنُونَ
这节经文指出一个伟大的科学真理。它似乎指的是宇宙在物质以前的阶段, 意思说整个宇宙, 尤其是太阳系, 是从一种混沌不清的一团中发展出来的。安拉按照他所运用的法则使这一团物质分裂成为散开的小块, 变成太阳系的各个组成部分。{哈罗尔德•里查德 (Harold Richard) 的 «宇宙概况» 与费雷德•霍伊尔 (Fred Hoyle) 的 «宇宙的性质»}。然后安拉从水中创造生命。这节经文似乎还意示, 像物质的宇宙一样, 一个精神的宇宙也是从混乱的思想和愚蠢的信念的一团混沌中发展出来的。正如安拉以他绝对正确的智慧在进行最高的计划时把一团物质分裂开来使它分散的部分变成太阳系的组成部分那样, 他在这翻滚在混浊泥潭中的世界上同样创造了一种精神的新秩序。当人类陷入道德堕落的而不能逾越的黑暗时, 精神上就觉得压得透不过气来。安拉派遣他的使者震憾了笼罩着的精神黑暗, 使人们见到光明, 从道德败坏和精神衰退的混沌不清和毫无生气的一团中诞生出一个精神宇宙, 它开始从中心向四周延伸, 最终将遍布全世界, 并在它的带动之下获得活力和方向。
یعنی جب تک خداتعالیٰ نے وحی نہ بھیجی آسمان و زمین کی ہدایت کا کوئی سامان نہ ہوا مگر جب ہم نے اس کو کھولا اور وحی نازل کی تب ہدایت کا سامان پیدا ہوا اور ثابت ہوا کہ وحی الٰہی کے بغیر کوئی زندگی نہیں۔ تعجب ہے کہ یہ لوگ پھر بھی ایمان نہیں لاتے۔
موجودہ سائنس نے بھی یہ ثابت کر دیا ہے کہ جب کوئی نیا نظام شمسی پیدا ہوتا ہے تو پہلے وہ ایک گیند کی طرح ہوتا ہے۔ پھر اندرونی چکر سے اس کے کنارے دور دور پھینکے جاتے ہیں اور نئے کُرّے بن جاتے ہیں جو اندرونی محور کے گرد چکر کھانے لگ جاتے ہیں۔ اور ایک نیا نظام شمسی بن جاتا ہے۔
The verse points to a great scientific truth. It seems to refer to the pre-material stage of the universe and purports to say that the whole universe, particularly the solar system, has developed out of an amorphous or nebular mass. God, in accordance with the laws which He had set in motion, split the mass of matter, and its scattered bits became the units of the solar system ("The Universe Surveyed" by Harold Richards, & "The Nature of the Universe" by Fred Hoyle). God then created all life out of water. The verse seems to imply that like the material universe a spiritual universe also develops out of an amorphous mass of confused ideas and foolish beliefs. Just as God in His infallible wisdom and in pursuance of a supreme design split the mass of matter and its scattered bits became the units of the solar system, in the same way He brings about a new spiritual order in a world weltering in the morass of confused ideas. When mankind sink into an impenetrable gloom of moral turpitude, and spiritual at
Important Words:
رتقا (a closed-up mass) is inf. noun from رتق (rataqa). They say رتق الثوب i.e. he repaired or sewed up the cloth. رتق الشیء means, he repaired or closed up the thing. رتق is the contrary of فتق. The expression فتق المسک means, he took out the musk from the bladder of deer.فتق الثواب means, he slit, rent or opened up the cloth. They say رتق فتقھم i.e. he closed up the breach that was between them; he reconciled them. The Arabs say: ھو الراتق والفاتق i.e. he is the reformer of the affair. The word رتقhere means, ذواتی رتق i.e. things closed up, or better a closed-up mass, and فتق refers to the splitting of the amorphous mass or to the throwing off of the planets of the solar system.
Commentary:
The verse, by pointing to a great scientific truth, draws attention to a spiritual phenomenon of equally great importance. It refers to the pre-material stage of the universe and purports to say that the heavens and the earth or the whole universe or particularly the solar system has developed out of an amorphous or nebular mass. God, in accordance with the laws which He had set in motion, split the mass of matter, and its scattered bits became the units of the solar system ("The Universe Surveyed" by Harold Richards, and "The Nature of the Universe" by Fred Hoyle). God then created all life out of water. The verse seems to imply that like the material universe a spiritual universe also develops out of an amorphous mass of confused ideas and foolish beliefs. Just as God in His infallible wisdom and in pursuance of a great design split the mass of matter and its scattered bits became the units of the solar system, in the same way He brings about a new spiritual order in a world weltering in the morass of confused ideas. When mankind sinks into an impenetrable gloom of moral turpitude and spiritual atmosphere becomes dense and oppressive, God causes a light to appear in the form of a Heavenly Messenger who shakes up the overspreading spiritual gloom, and out of this confused and lifeless mass of moral depravity and spiritual degeneration a spiritual universe is born which begins to reach out from its centre and eventually embraces the whole earth, receiving life and direction from the impetus behind it. Just as all physical life is created from water, so does spiritual universe receive life from heavenly water which is Divine revelation. See also General Introduction.
The words "the heavens and the earth were a closed-up mass," in a physical sense may signify that there is no rain from heaven, and the earth becomes parched and dried up and grows no vegetation, and life tends to become extinct. Spiritually speaking they may mean that there is a cessation of Divine revelation and the hearts and brains of men become corrupt and spiritual darkness enshrouds the entire face of the earth. Thus the whole verse may refer both to the general physical phenomenon and to the cessation of Divine revelation. The words "then We opened them out," may refer to the throwing off of the planets of the solar system. Physically speaking they would mean that God sends down rain from heaven, and spiritually speaking they may signify that Divine revelation descends i.e. a Prophet is raised to whom God reveals Himself and to whom He vouchsafes His Word.
Again spiritually speaking the words "And We made from water everything living" signify that when the period of the cessation of revelation which has been called فترة in the Quran (5:20) ends, God sends a Messenger, who by means of Divine revelation, brings about complete moral revolution among his people and gives, as it were, new life to a spiritually dead people. Alluding to the physical phenomenon the words would mean that when on account of a long period of drought the earth becomes parched and dry, God sends down fresh rain from heaven and the earth begins to bloom and blossom and vibrate with a new life. Thus briefly the verse signifies that as no physical life can exist without water, similarly no spiritual life is possible without the water of Divine revelation.
833
这节经文指出一个伟大的科学真理。它似乎指的是宇宙在物质以前的阶段, 意思说整个宇宙, 尤其是太阳系, 是从一种混沌不清的一团中发展出来的。安拉按照他所运用的法则使这一团物质分裂成为散开的小块, 变成太阳系的各个组成部分。{哈罗尔德•里查德 (Harold Richard) 的 «宇宙概况» 与费雷德•霍伊尔 (Fred Hoyle) 的 «宇宙的性质»}。然后安拉从水中创造生命。这节经文似乎还意示, 像物质的宇宙一样, 一个精神的宇宙也是从混乱的思想和愚蠢的信念的一团混沌中发展出来的。正如安拉以他绝对正确的智慧在进行最高的计划时把一团物质分裂开来使它分散的部分变成太阳系的组成部分那样, 他在这翻滚在混浊泥潭中的世界上同样创造了一种精神的新秩序。当人类陷入道德堕落的而不能逾越的黑暗时, 精神上就觉得压得透不过气来。安拉派遣他的使者震憾了笼罩着的精神黑暗, 使人们见到光明, 从道德败坏和精神衰退的混沌不清和毫无生气的一团中诞生出一个精神宇宙, 它开始从中心向四周延伸, 最终将遍布全世界, 并在它的带动之下获得活力和方向。
1
یعنی جب تک خداتعالیٰ نے وحی نہ بھیجی آسمان و زمین کی ہدایت کا کوئی سامان نہ ہوا مگر جب ہم نے اس کو کھولا اور وحی نازل کی تب ہدایت کا سامان پیدا ہوا اور ثابت ہوا کہ وحی الٰہی کے بغیر کوئی زندگی نہیں۔ تعجب ہے کہ یہ لوگ پھر بھی ایمان نہیں لاتے۔
موجودہ سائنس نے بھی یہ ثابت کر دیا ہے کہ جب کوئی نیا نظام شمسی پیدا ہوتا ہے تو پہلے وہ ایک گیند کی طرح ہوتا ہے۔ پھر اندرونی چکر سے اس کے کنارے دور دور پھینکے جاتے ہیں اور نئے کُرّے بن جاتے ہیں جو اندرونی محور کے گرد چکر کھانے لگ جاتے ہیں۔ اور ایک نیا نظام شمسی بن جاتا ہے۔
2371
Important Words:
رتقا (a closed-up mass) is inf. noun from رتق (rataqa). They say رتق الثوب i.e. he repaired or sewed up the cloth. رتق الشیء means, he repaired or closed up the thing. رتق is the contrary of فتق. The expression فتق المسک means, he took out the musk from the bladder of deer.فتق الثواب means, he slit, rent or opened up the cloth. They say رتق فتقھم i.e. he closed up the breach that was between them; he reconciled them. The Arabs say: ھو الراتق والفاتق i.e. he is the reformer of the affair. The word رتقhere means, ذواتی رتق i.e. things closed up, or better a closed-up mass, and فتق refers to the splitting of the amorphous mass or to the throwing off of the planets of the solar system.
Commentary:
The verse, by pointing to a great scientific truth, draws attention to a spiritual phenomenon of equally great importance. It refers to the pre-material stage of the universe and purports to say that the heavens and the earth or the whole universe or particularly the solar system has developed out of an amorphous or nebular mass. God, in accordance with the laws which He had set in motion, split the mass of matter, and its scattered bits became the units of the solar system ("The Universe Surveyed" by Harold Richards, and "The Nature of the Universe" by Fred Hoyle). God then created all life out of water. The verse seems to imply that like the material universe a spiritual universe also develops out of an amorphous mass of confused ideas and foolish beliefs. Just as God in His infallible wisdom and in pursuance of a great design split the mass of matter and its scattered bits became the units of the solar system, in the same way He brings about a new spiritual order in a world weltering in the morass of confused ideas. When mankind sinks into an impenetrable gloom of moral turpitude and spiritual atmosphere becomes dense and oppressive, God causes a light to appear in the form of a Heavenly Messenger who shakes up the overspreading spiritual gloom, and out of this confused and lifeless mass of moral depravity and spiritual degeneration a spiritual universe is born which begins to reach out from its centre and eventually embraces the whole earth, receiving life and direction from the impetus behind it. Just as all physical life is created from water, so does spiritual universe receive life from heavenly water which is Divine revelation. See also General Introduction.
The words "the heavens and the earth were a closed-up mass," in a physical sense may signify that there is no rain from heaven, and the earth becomes parched and dried up and grows no vegetation, and life tends to become extinct. Spiritually speaking they may mean that there is a cessation of Divine revelation and the hearts and brains of men become corrupt and spiritual darkness enshrouds the entire face of the earth. Thus the whole verse may refer both to the general physical phenomenon and to the cessation of Divine revelation. The words "then We opened them out," may refer to the throwing off of the planets of the solar system. Physically speaking they would mean that God sends down rain from heaven, and spiritually speaking they may signify that Divine revelation descends i.e. a Prophet is raised to whom God reveals Himself and to whom He vouchsafes His Word.
Again spiritually speaking the words "And We made from water everything living" signify that when the period of the cessation of revelation which has been called فترة in the Quran (5:20) ends, God sends a Messenger, who by means of Divine revelation, brings about complete moral revolution among his people and gives, as it were, new life to a spiritually dead people. Alluding to the physical phenomenon the words would mean that when on account of a long period of drought the earth becomes parched and dry, God sends down fresh rain from heaven and the earth begins to bloom and blossom and vibrate with a new life. Thus briefly the verse signifies that as no physical life can exist without water, similarly no spiritual life is possible without the water of Divine revelation.
1884
The verse points to a great scientific truth. It seems to refer to the pre-material stage of the universe and purports to say that the whole universe, particularly the solar system, has developed out of an amorphous or nebular mass. God, in accordance with the laws which He had set in motion, split the mass of matter, and its scattered bits became the units of the solar system ("The Universe Surveyed" by Harold Richards, & "The Nature of the Universe" by Fred Hoyle). God then created all life out of water. The verse seems to imply that like the material universe a spiritual universe also develops out of an amorphous mass of confused ideas and foolish beliefs. Just as God in His infallible wisdom and in pursuance of a supreme design split the mass of matter and its scattered bits became the units of the solar system, in the same way He brings about a new spiritual order in a world weltering in the morass of confused ideas. When mankind sink into an impenetrable gloom of moral turpitude, and spiritual at
أَوَلَمْ يَرَوْا۟ إِلَى ٱلْأَرْضِ كَمْ أَنۢبَتْنَا فِيهَا مِن كُلِّ زَوْجٍ كَرِيمٍ
36:34-37.
36:34-37.
36:34-37.
Commentary:
Of all Divine Books it is the Quran which declared this great scientific truth as far back as about 1400 years that all things have been created in pairs. The verse further implies that when in the physical world all things have been created in pairs, it stands to reason that in the spiritual world also things should be in pairs—a Moses or a Jesus should have his counterpart and the Mosaic Dispensation should also have its counterpart—the Islamic Dispensation.
c
36:34-37.
b
36:34-37.
2711
Commentary:
Of all Divine Books it is the Quran which declared this great scientific truth as far back as about 1400 years that all things have been created in pairs. The verse further implies that when in the physical world all things have been created in pairs, it stands to reason that in the spiritual world also things should be in pairs—a Moses or a Jesus should have his counterpart and the Mosaic Dispensation should also have its counterpart—the Islamic Dispensation.
b
36:34-37.
أَوَلَمْ يَكُن لَّهُمْ ءَايَةً أَن يَعْلَمَهُۥ عُلَمَٰٓؤُا۟ بَنِىٓ إِسْرَٰٓءِيلَ
یعنی سمجھتے ہیں کہ یہ قرآن انبیاء بنی اسرائیل کی پیشگوئیوں کے مطابق ہے۔
Commentary:
In the immediately preceding verse a brief reference was made to some of the prophecies that are to be found in the Bible about the Holy Prophet. After this brief reference the present verse brings home to the Israelites the fact that when their learned men know that there are prophecies about the Holy Prophet in their religious scriptures, they have no justification for rejecting him. The words "the learned among the Children of Israel" may also refer to the Israelite Prophets who had made these prophecies.
In the present and the preceding five verses the following facts about the Quran have been stated:
(a) The Quran, being a revelation from the Lord of the worlds, is the last Divine Message for all mankind. (b) Having been brought down by الروح الامین (Spirit faithful to the trust), it will continue to enjoy full and complete protection from all interference and interpolation till the end of time. (c) It is from beginning to end God’s own spoken Word. (d) It has been revealed in a most expressive, eloquent and comprehensive language which is eminently fitted to express all sorts of ideas and shades of meaning. (e) Prophecies about the advent of the Holy Prophet and the revelation of the Quran are to be found in ancient religious scriptures, especially in the Bible. (f) The learned men of Israel are fully conversant with these prophecies.
In view of these facts what better proofs are needed to establish the truth of the Quran and the universality and finality of its message.
1
یعنی سمجھتے ہیں کہ یہ قرآن انبیاء بنی اسرائیل کی پیشگوئیوں کے مطابق ہے۔
2800
Commentary:
In the immediately preceding verse a brief reference was made to some of the prophecies that are to be found in the Bible about the Holy Prophet. After this brief reference the present verse brings home to the Israelites the fact that when their learned men know that there are prophecies about the Holy Prophet in their religious scriptures, they have no justification for rejecting him. The words "the learned among the Children of Israel" may also refer to the Israelite Prophets who had made these prophecies.
In the present and the preceding five verses the following facts about the Quran have been stated:
(a) The Quran, being a revelation from the Lord of the worlds, is the last Divine Message for all mankind. (b) Having been brought down by الروح الامین (Spirit faithful to the trust), it will continue to enjoy full and complete protection from all interference and interpolation till the end of time. (c) It is from beginning to end God’s own spoken Word. (d) It has been revealed in a most expressive, eloquent and comprehensive language which is eminently fitted to express all sorts of ideas and shades of meaning. (e) Prophecies about the advent of the Holy Prophet and the revelation of the Quran are to be found in ancient religious scriptures, especially in the Bible. (f) The learned men of Israel are fully conversant with these prophecies.
In view of these facts what better proofs are needed to establish the truth of the Quran and the universality and finality of its message.
فَلَمَّا جَآءَهُمُ ٱلْحَقُّ مِنْ عِندِنَا قَالُوا۟ لَوْلَآ أُوتِىَ مِثْلَ مَآ أُوتِىَ مُوسَىٰٓ ۚ أَوَلَمْ يَكْفُرُوا۟ بِمَآ أُوتِىَ مُوسَىٰ مِن قَبْلُ ۖ قَالُوا۟ سِحْرَانِ تَظَٰهَرَا وَقَالُوٓا۟ إِنَّا بِكُلٍّ كَٰفِرُونَ
6:125.
6:125.
6:125.
Commentary:
It is customary with disbelievers in the time of every Prophet that they demand from him signs and miracles which had been shown by a previous Prophet, while the disbelievers of that very Prophet had also rejected him in spite of the fact that he had shown the same miracles which disbelievers in the time of the later Prophet demanded. The verse exposes the absurdity of this worn out demand of disbelievers and purports to say that they demand from the Holy Prophet the same teachings which were given to Moses while the spiritual needs and requirements of the Holy Prophet’s time are different from those of Moses and, therefore, their demand is foolish. Yet when they are told that prophecies which were made by Moses have been fulfilled in the person of the Holy Prophet and that the teachings of the Quran in many respects support and corroborate the teachings of Torah, they say that both the Quran and the Torah are two pieces of magic that support each other.
a
6:125.
a
6:125.
2911
Commentary:
It is customary with disbelievers in the time of every Prophet that they demand from him signs and miracles which had been shown by a previous Prophet, while the disbelievers of that very Prophet had also rejected him in spite of the fact that he had shown the same miracles which disbelievers in the time of the later Prophet demanded. The verse exposes the absurdity of this worn out demand of disbelievers and purports to say that they demand from the Holy Prophet the same teachings which were given to Moses while the spiritual needs and requirements of the Holy Prophet’s time are different from those of Moses and, therefore, their demand is foolish. Yet when they are told that prophecies which were made by Moses have been fulfilled in the person of the Holy Prophet and that the teachings of the Quran in many respects support and corroborate the teachings of Torah, they say that both the Quran and the Torah are two pieces of magic that support each other.
b
6:125.
وَقَالُوٓا۟ إِن نَّتَّبِعِ ٱلْهُدَىٰ مَعَكَ نُتَخَطَّفْ مِنْ أَرْضِنَآ ۚ أَوَلَمْ نُمَكِّن لَّهُمْ حَرَمًا ءَامِنًا يُجْبَىٰٓ إِلَيْهِ ثَمَرَٰتُ كُلِّ شَىْءٍ رِّزْقًا مِّن لَّدُنَّا وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ
2:127; 14:38.
یعنی لوگ ہم کو ہلاک کر دیں گے۔
2:127; 14:38.
The verse signifies that the fear is ill-founded that if the new Message were accepted, people will swoop down upon Mecca and deprive the Meccans of their possessions and freedom. It purports to say that from time immemorial Mecca (which is now going to be the Centre of the new Faith) has remained a safe sanctuary and those who ever sought to interfere with its sacred character themselves met with ruin and destruction.
2:127; 14:38.
Commentary:
The verse seeks to dispel the unfounded fears particularly of those Meccans who think that if they accepted the new message, more powerful people will swoop down upon them and deprive them of their possessions and freedom. It purports to say that from time immemorial Mecca (which is now going to be the centre of the new Faith) has remained a safe sanctuary and those whoever sought to interfere with its sacred character themselves met with ruin and destruction. When such is the case why should the Meccans be afraid that if they accepted the new Faith they will suffer economically or politically? The fact that Mecca has remained a safe sanctuary throughout the ages amidst all the great changes that have come over the face of the earth bears a standing testimony to the truth of the prophecy that God has made it a haven of safety.
e
2:127; 14:38.
1
یعنی لوگ ہم کو ہلاک کر دیں گے۔
d
2:127; 14:38.
2918
Commentary:
The verse seeks to dispel the unfounded fears particularly of those Meccans who think that if they accepted the new message, more powerful people will swoop down upon them and deprive them of their possessions and freedom. It purports to say that from time immemorial Mecca (which is now going to be the centre of the new Faith) has remained a safe sanctuary and those whoever sought to interfere with its sacred character themselves met with ruin and destruction. When such is the case why should the Meccans be afraid that if they accepted the new Faith they will suffer economically or politically? The fact that Mecca has remained a safe sanctuary throughout the ages amidst all the great changes that have come over the face of the earth bears a standing testimony to the truth of the prophecy that God has made it a haven of safety.
c
2:127; 14:38.
2224
The verse signifies that the fear is ill-founded that if the new Message were accepted, people will swoop down upon Mecca and deprive the Meccans of their possessions and freedom. It purports to say that from time immemorial Mecca (which is now going to be the Centre of the new Faith) has remained a safe sanctuary and those who ever sought to interfere with its sacred character themselves met with ruin and destruction.
قَالَ إِنَّمَآ أُوتِيتُهُۥ عَلَىٰ عِلْمٍ عِندِىٓ ۚ أَوَلَمْ يَعْلَمْ أَنَّ ٱللَّهَ قَدْ أَهْلَكَ مِن قَبْلِهِۦ مِنَ ٱلْقُرُونِ مَنْ هُوَ أَشَدُّ مِنْهُ قُوَّةً وَأَكْثَرُ جَمْعًا ۚ وَلَا يُسْـَٔلُ عَن ذُنُوبِهِمُ ٱلْمُجْرِمُونَ
39:50.
یہ فقرہ بھی بتاتا ہے کہ قارون ایک بڑا افسر تھا۔ جس کی لیاقت کی وجہ سے اس کو خزانہ کا افسر بنایا گیا تھا۔
اس آیت سے بھی ثابت ہوتا ہے کہ وہ سرکاری خزانہ کا افسر تھا۔ اس کی ذاتی دولت نہ تھی۔ اگر ذاتی دولت ہوتی تو اس جگہ یہ فرمایا جاتا کہ اس سے بھی بڑے مالدار لوگوں کو خدا تباہ کر چکا ہے۔ مگر یہاں قارون کے مقابلہ میں قوموں اور اُمتوں کی دولت کو پیش کیا گیا ہے۔ پس معلوم ہوا کہ قارون کے قبضہ میں بھی قوم اور امت کی دولت تھی۔ یعنی وہ سرکاری افسر تھا۔ اس کی ذاتی دولت کا اس جگہ ذکر نہیں۔
یعنی اللہ تعالیٰ کی طرف سے جو سزا آتی ہے وہ طبعی ہوتی ہے۔ دنیوی بادشاہوں کی طرح حاکمانہ نہیں ہوتی۔ طبعی سزا آپ ہی بتا دیتی ہے کہ مجرم اس کا مستحق تھا۔ مثلاً کوئی شخص انکارِ حق کی وجہ سے ہدایت سے محروم ہو جائے یا دماغ سے کام نہ لینے کی وجہ سے سوچنے سے محروم ہو جائے تو کوئی نہیں کہہ سکتا کہ پہلے اس کے جرم کی تحقیقات کیوں نہ کی گئی۔ ہر شخص سمجھ سکتا ہے کہ اس کی سزا اس کے عملوں کے عین مطابق ہے اور سزا کا وجود ہی بدعملی کا ثبوت ہے۔
39:50.
The guilt of the disbelievers will be so patent that no further investigation will be considered necessary to establish it; or the meaning is that the guilty will not be given an opportunity to defend themselves, their sins and crimes being all too patent.
39:50.
Commentary:
The expression ولا یسأل عن ذنوبھم المجرمون may mean that the guilt of the disbelievers will be so patent that no further investigation will be considered necessary to establish it; or it may mean that the guilty will not be given an opportunity to defend themselves or to redress the wrong done by them, their sins and crimes being all too apparent.
a
39:50.
1
یہ فقرہ بھی بتاتا ہے کہ قارون ایک بڑا افسر تھا۔ جس کی لیاقت کی وجہ سے اس کو خزانہ کا افسر بنایا گیا تھا۔
2
اس آیت سے بھی ثابت ہوتا ہے کہ وہ سرکاری خزانہ کا افسر تھا۔ اس کی ذاتی دولت نہ تھی۔ اگر ذاتی دولت ہوتی تو اس جگہ یہ فرمایا جاتا کہ اس سے بھی بڑے مالدار لوگوں کو خدا تباہ کر چکا ہے۔ مگر یہاں قارون کے مقابلہ میں قوموں اور اُمتوں کی دولت کو پیش کیا گیا ہے۔ پس معلوم ہوا کہ قارون کے قبضہ میں بھی قوم اور امت کی دولت تھی۔ یعنی وہ سرکاری افسر تھا۔ اس کی ذاتی دولت کا اس جگہ ذکر نہیں۔
3
یعنی اللہ تعالیٰ کی طرف سے جو سزا آتی ہے وہ طبعی ہوتی ہے۔ دنیوی بادشاہوں کی طرح حاکمانہ نہیں ہوتی۔ طبعی سزا آپ ہی بتا دیتی ہے کہ مجرم اس کا مستحق تھا۔ مثلاً کوئی شخص انکارِ حق کی وجہ سے ہدایت سے محروم ہو جائے یا دماغ سے کام نہ لینے کی وجہ سے سوچنے سے محروم ہو جائے تو کوئی نہیں کہہ سکتا کہ پہلے اس کے جرم کی تحقیقات کیوں نہ کی گئی۔ ہر شخص سمجھ سکتا ہے کہ اس کی سزا اس کے عملوں کے عین مطابق ہے اور سزا کا وجود ہی بدعملی کا ثبوت ہے۔
a
39:50.
2932
Commentary:
The expression ولا یسأل عن ذنوبھم المجرمون may mean that the guilt of the disbelievers will be so patent that no further investigation will be considered necessary to establish it; or it may mean that the guilty will not be given an opportunity to defend themselves or to redress the wrong done by them, their sins and crimes being all too apparent.
a
39:50.
2233
The guilt of the disbelievers will be so patent that no further investigation will be considered necessary to establish it; or the meaning is that the guilty will not be given an opportunity to defend themselves, their sins and crimes being all too patent.
أَوَلَمْ يَرَوْا۟ كَيْفَ يُبْدِئُ ٱللَّهُ ٱلْخَلْقَ ثُمَّ يُعِيدُهُۥٓ ۚ إِنَّ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرٌ
عَلٰی کے معنے لام کے بھی آتے ہیں جس کے معنے ’’لیے‘‘ کے ہوتے ہیں اور وہی معنے اس جگہ اختیار کیے گئے ہیں۔
10:35; 21:105; 27:65; 30:12, 28.
The verse signifies that the Divine law of creation and reproduction will work in this way that God would create through the Holy Prophet a new humanity and a new order on the ashes of the old one.
10:35; 21:105; 27:65; 30:12, 28.
Commentary:
In this verse the attention of disbelievers is drawn to the divine law of creation and reproduction and they are told that God has designed and decreed that He would create through the Holy Prophet a new humanity and a new order on the ashes of the old one, and that if they persisted in their rejection of him they will be doomed and another people will take their place.
c
10:35; 21:105; 27:65; 30:12, 28.
972
这节经文意示安拉的创造和再创造法则将这样地起作用: 安拉将通过穆圣在旧的人类和旧的秩序的废墟上创造出一个新的人类和新的秩序。
1
عَلٰی کے معنے لام کے بھی آتے ہیں جس کے معنے ’’لیے‘‘ کے ہوتے ہیں اور وہی معنے اس جگہ اختیار کیے گئے ہیں۔
c
10:35; 21:105; 27:65; 30:12, 28.
2954
Commentary:
In this verse the attention of disbelievers is drawn to the divine law of creation and reproduction and they are told that God has designed and decreed that He would create through the Holy Prophet a new humanity and a new order on the ashes of the old one, and that if they persisted in their rejection of him they will be doomed and another people will take their place.
d
10:35; 21:105; 27:65; 30:12, 28.
2244
The verse signifies that the Divine law of creation and reproduction will work in this way that God would create through the Holy Prophet a new humanity and a new order on the ashes of the old one.
أَوَلَمْ يَكْفِهِمْ أَنَّآ أَنزَلْنَا عَلَيْكَ ٱلْكِتَٰبَ يُتْلَىٰ عَلَيْهِمْ ۚ إِنَّ فِى ذَٰلِكَ لَرَحْمَةً وَذِكْرَىٰ لِقَوْمٍ يُؤْمِنُونَ
对不信的人要求降示惩罚的迹象 (见上节经文), 这节经文以充满怜悯的口 气答复了他们。它问他们说, 安拉已经给了他们以 «古兰经» 为形式的仁慈的迹象。如果他们按照 «古兰经» 去做, 他们能达到高超的地位而成为世界上一个光荣和可敬的民族。为什么他们还要降示一个惩罚的迹象呢?
To the demand of disbelievers for a Sign of punishment (see preceding verse), the present verse gives an answer full of pathos. It asks them, why do they demand a Sign of punishment when God has already given them a Sign of mercy in the form of the Qur’an by acting upon which they can acquire eminence and become an honoured and respected people in the world.
Commentary:
To the demand of disbelievers for a sign of punishment, the present verse gives an answer full of pathos. It asks disbelievers the pertinent question, viz. why do they demand a sign of punishment when We have already given them a sign of mercy in the form of the Quran by acting upon which they can acquire eminence and become an honoured and respected people in the world? Do they not see that the Quran has brought about a wonderful transformation in the lives of its followers? Does not this fact alone constitute a sign for them? The verse further implies that God will treat the people of the Holy Prophet with mercy and that they will be led to the right path through the Quran.
981
对不信的人要求降示惩罚的迹象 (见上节经文), 这节经文以充满怜悯的口 气答复了他们。它问他们说, 安拉已经给了他们以 «古兰经» 为形式的仁慈的迹象。如果他们按照 «古兰经» 去做, 他们能达到高超的地位而成为世界上一个光荣和可敬的民族。为什么他们还要降示一个惩罚的迹象呢?
2976
Commentary:
To the demand of disbelievers for a sign of punishment, the present verse gives an answer full of pathos. It asks disbelievers the pertinent question, viz. why do they demand a sign of punishment when We have already given them a sign of mercy in the form of the Quran by acting upon which they can acquire eminence and become an honoured and respected people in the world? Do they not see that the Quran has brought about a wonderful transformation in the lives of its followers? Does not this fact alone constitute a sign for them? The verse further implies that God will treat the people of the Holy Prophet with mercy and that they will be led to the right path through the Quran.
2260
To the demand of disbelievers for a Sign of punishment (see preceding verse), the present verse gives an answer full of pathos. It asks them, why do they demand a Sign of punishment when God has already given them a Sign of mercy in the form of the Qur’an by acting upon which they can acquire eminence and become an honoured and respected people in the world.
أَوَلَمْ يَرَوْا۟ أَنَّا جَعَلْنَا حَرَمًا ءَامِنًا وَيُتَخَطَّفُ ٱلنَّاسُ مِنْ حَوْلِهِمْ ۚ أَفَبِٱلْبَٰطِلِ يُؤْمِنُونَ وَبِنِعْمَةِ ٱللَّهِ يَكْفُرُونَ
16:73.
This verse constitutes a standing testimony to Ka‘bah being God’s own Sacred House. Ever since the advent of Islam when it was Divinely declared to be humanity’s everlasting Qiblah and even in the Days of Ignorance when the Arabs had no respect for human life, the territory called the Haram—the precincts of the Ka‘bah, remained a haven of safety. While there was no safety outside, complete security and peace reigned in it.
16:73.
Commentary:
This verse constitutes a standing testimony to Ka‘bah being God’s own Sacred House. Ever since the advent of Islam when it was Divinely declared to be humanity’s everlasting Qiblah and even in the days of Ignorance when the Arabs had no respect for human life, the territory called the Haram—the precincts of the Ka‘bah, remained a haven of safety. While there was no safety outside, complete security and peace reigned in it.
d
16:73.
987
这节经文有效地证明天房是安拉自己的圣寺。自从穆圣降临以来, 它就被神圣地宣告为人类永久的朝向, 而且即使在 “愚昧的时代”, 那时阿拉伯人还不知道人生的可贵, 称为 (حَرَم Haram) 的这块土地--------天房的周围地区--------总是一块安全的避难所。外界不安全时, 这地方却是完全平安的。
c
16:73.
2986
Commentary:
This verse constitutes a standing testimony to Ka‘bah being God’s own Sacred House. Ever since the advent of Islam when it was Divinely declared to be humanity’s everlasting Qiblah and even in the days of Ignorance when the Arabs had no respect for human life, the territory called the Haram—the precincts of the Ka‘bah, remained a haven of safety. While there was no safety outside, complete security and peace reigned in it.
c
16:73.
2267
This verse constitutes a standing testimony to Ka‘bah being God’s own Sacred House. Ever since the advent of Islam when it was Divinely declared to be humanity’s everlasting Qiblah and even in the Days of Ignorance when the Arabs had no respect for human life, the territory called the Haram—the precincts of the Ka‘bah, remained a haven of safety. While there was no safety outside, complete security and peace reigned in it.
أَوَلَمْ يَتَفَكَّرُوا۟ فِىٓ أَنفُسِهِم ۗ مَّا خَلَقَ ٱللَّهُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ وَمَا بَيْنَهُمَآ إِلَّا بِٱلْحَقِّ وَأَجَلٍ مُّسَمًّى ۗ وَإِنَّ كَثِيرًا مِّنَ ٱلنَّاسِ بِلِقَآئِ رَبِّهِمْ لَكَٰفِرُونَ
10:46; 29:24; 32:11.
7:186
If disbelievers had reflected over the great powers and faculties with which man has been endowed and had reflected also over the very limited duration of their worldly existence, they would have realized that man’s life on this earth is not the be-all and end-all of his creation and that there is a fuller and better life beyond the grave where man’s spiritual progress will know no end and would have realized that the present life is only a preparation for the life hereafter.
7:186.
10:46; 29:24; 32:11.
Commentary:
The verse means to say that if disbelievers had reflected over the great powers and faculties with which man has been endowed and had reflected also over the very limited duration of their worldly existence they would have realized that man’s life on this earth is not the be-all and end-all of his creation and that there is a fuller and better life beyond the grave where man’s spiritual progress will know no end and that the present life is only a preparation for the life hereafter. See also v. 12 below.
a
10:46; 29:24; 32:11.
e
7:186.
991
如果不信的人思考过赐予人类的巨大力量和才能, 而且也思考过人类今世生命的如此暂短的话, 那么, 他们就会认识到人类在这个世界上的生命并非是他们被创造出来的全部生命, 而是在死后有一种更安全、更好的生命。在那一生命中人类的精神进步是无穷的; 而且也会认识到今世的生命只是为后世生命做准备。
a
7:186.
b
10:46; 29:24; 32:11.
2995
Commentary:
The verse means to say that if disbelievers had reflected over the great powers and faculties with which man has been endowed and had reflected also over the very limited duration of their worldly existence they would have realized that man’s life on this earth is not the be-all and end-all of his creation and that there is a fuller and better life beyond the grave where man’s spiritual progress will know no end and that the present life is only a preparation for the life hereafter. See also v. 12 below.
a
10:46; 29:24; 32:11.
b
7:186
2274
If disbelievers had reflected over the great powers and faculties with which man has been endowed and had reflected also over the very limited duration of their worldly existence, they would have realized that man’s life on this earth is not the be-all and end-all of his creation and that there is a fuller and better life beyond the grave where man’s spiritual progress will know no end and would have realized that the present life is only a preparation for the life hereafter.
أَوَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَيَنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلَّذِينَ مِن قَبْلِهِمْ ۚ كَانُوٓا۟ أَشَدَّ مِنْهُمْ قُوَّةً وَأَثَارُوا۟ ٱلْأَرْضَ وَعَمَرُوهَآ أَكْثَرَ مِمَّا عَمَرُوهَا وَجَآءَتْهُمْ رُسُلُهُم بِٱلْبَيِّنَٰتِ ۖ فَمَا كَانَ ٱللَّهُ لِيَظْلِمَهُمْ وَلَٰكِن كَانُوٓا۟ أَنفُسَهُمْ يَظْلِمُونَ
12:110; 22:47; 35:45; 47:11.
4:41; 10:45.
12:110; 22:47; 35:45; 47:11.
4:41; 9:70; 10:45; 18:50; 29:32.
Important Words:
أثاروا (tilled) is derived from ثار which means, it was or became raised or stirred up; it spread; it rose. ثار الماء means, the water flowed forth with force; it gushed forth. أثارہ means, he raised or roused him or it. أثار الارض means, he tilled the ground or land; he cultivated it by ploughing and sowing. أثار الفتنة بینھم means, he excited mischief amongst them (Lane & Aqrab).
Commentary:
The verse indicates that there had lived in the past people who had attained to a very high stage of civilization and culture; particularly they had made great progress in the art of architecture, mining and cultivation. Recent researches in archaeology have borne testimony to this fact. The Quran had referred to this fact fourteen hundred years ago.
b
12:110; 22:47; 35:45; 47:11.
c
4:41; 10:45.
a
12:110; 22:47; 35:45; 47:11.
b
4:41; 9:70; 10:45; 18:50; 29:32.
2996
Important Words:
أثاروا (tilled) is derived from ثار which means, it was or became raised or stirred up; it spread; it rose. ثار الماء means, the water flowed forth with force; it gushed forth. أثارہ means, he raised or roused him or it. أثار الارض means, he tilled the ground or land; he cultivated it by ploughing and sowing. أثار الفتنة بینھم means, he excited mischief amongst them (Lane & Aqrab).
Commentary:
The verse indicates that there had lived in the past people who had attained to a very high stage of civilization and culture; particularly they had made great progress in the art of architecture, mining and cultivation. Recent researches in archaeology have borne testimony to this fact. The Quran had referred to this fact fourteen hundred years ago.
b
12:110; 22:47; 35:45; 47:11.
c
4:41; 10:45.
أَوَلَمْ يَرَوْا۟ أَنَّ ٱللَّهَ يَبْسُطُ ٱلرِّزْقَ لِمَن يَشَآءُ وَيَقْدِرُ ۚ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ لِّقَوْمٍ يُؤْمِنُونَ
29:63.
29:63.
See 29:63.
e
29:63.
a
See 29:63.
d
29:63.
أَوَلَمْ يَهْدِ لَهُمْ كَمْ أَهْلَكْنَا مِن قَبْلِهِم مِّنَ ٱلْقُرُونِ يَمْشُونَ فِى مَسَٰكِنِهِمْ ۚ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ ۖ أَفَلَا يَسْمَعُونَ
أَوَلَمْ يَرَوْا۟ أَنَّا نَسُوقُ ٱلْمَآءَ إِلَى ٱلْأَرْضِ ٱلْجُرُزِ فَنُخْرِجُ بِهِۦ زَرْعًا تَأْكُلُ مِنْهُ أَنْعَٰمُهُمْ وَأَنفُسُهُمْ ۖ أَفَلَا يُبْصِرُونَ
10:25; 20:55; 25:50.
10:25; 20:55; 25:50.
10:25; 20:55; 25:50.
Commentary:
The verse means to say that the disbelieving Quraish have rejected the Divine Message on the plea that they "have never heard of the like of this in their forebears of yore" (28:37). But don’t they see, the verse seems to say to them, that before their very eyes there takes place in the physical world the phenomenon that when the earth becomes parched and scorched, God sends down rain from heaven and the dead earth begins to vibrate with new life. In the same way when the world suffers from spiritual and moral death, God sends down spiritual rain from heaven i.e. Divine revelation, to resuscitate it.
a
10:25; 20:55; 25:50.
c
10:25; 20:55; 25:50.
3073
Commentary:
The verse means to say that the disbelieving Quraish have rejected the Divine Message on the plea that they "have never heard of the like of this in their forebears of yore" (28:37). But don’t they see, the verse seems to say to them, that before their very eyes there takes place in the physical world the phenomenon that when the earth becomes parched and scorched, God sends down rain from heaven and the dead earth begins to vibrate with new life. In the same way when the world suffers from spiritual and moral death, God sends down spiritual rain from heaven i.e. Divine revelation, to resuscitate it.
d
10:25; 20:55; 25:50.
وَهُمْ يَصْطَرِخُونَ فِيهَا رَبَّنَآ أَخْرِجْنَا نَعْمَلْ صَٰلِحًا غَيْرَ ٱلَّذِى كُنَّا نَعْمَلُ ۚ أَوَلَمْ نُعَمِّرْكُم مَّا يَتَذَكَّرُ فِيهِ مَن تَذَكَّرَ وَجَآءَكُمُ ٱلنَّذِيرُ ۖ فَذُوقُوا۟ فَمَا لِلظَّٰلِمِينَ مِن نَّصِيرٍ
7:54; 26:103; 32:13; 39:59.
7:54; 26:103; 32:13; 39:59.
7:54; 26:103; 32:13; 39:59.
Important Words:
یصطرخون (cry for help) is derived from اصطرخ which is synonymous with صرخ which means, he raised his voice; called out; cried or cried vehemently or for help (Lane).
e
7:54; 26:103; 32:13; 39:59.
c
7:54; 26:103; 32:13; 39:59.
3205
Important Words:
یصطرخون (cry for help) is derived from اصطرخ which is synonymous with صرخ which means, he raised his voice; called out; cried or cried vehemently or for help (Lane).
c
7:54; 26:103; 32:13; 39:59.
أَوَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَيَنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلَّذِينَ مِن قَبْلِهِمْ وَكَانُوٓا۟ أَشَدَّ مِنْهُمْ قُوَّةً ۚ وَمَا كَانَ ٱللَّهُ لِيُعْجِزَهُۥ مِن شَىْءٍ فِى ٱلسَّمَٰوَٰتِ وَلَا فِى ٱلْأَرْضِ ۚ إِنَّهُۥ كَانَ عَلِيمًا قَدِيرًا
12:110; 22:46, 47; 30:10; 40:22; 47:11.
12:110; 22:46, 47; 30:10; 40:22; 47:11.
It is God’s unalterable decree that all the plans and plots of disbelievers to bring the Holy Prophet to naught will end in failure and the cause of Islam will triumph.
12:110; 22:47; 30:10; 40:22; 47:11.
Commentary:
The verse means to say that if disbelievers have any doubt that their rejection of and opposition to the Holy Prophet will not be punished, then let them "travel in the earth and see how evil was the end of those who were before them," and who rejected God’s Prophets in their own time. Let them remember that it is God’s unalterable decree that all their plans and plots to bring the Holy Prophet to naught will end in failure and the cause of Islam will triumph over disbelief.
e
12:110; 22:46, 47; 30:10; 40:22; 47:11.
d
12:110; 22:47; 30:10; 40:22; 47:11.
3211
Commentary:
The verse means to say that if disbelievers have any doubt that their rejection of and opposition to the Holy Prophet will not be punished, then let them "travel in the earth and see how evil was the end of those who were before them," and who rejected God’s Prophets in their own time. Let them remember that it is God’s unalterable decree that all their plans and plots to bring the Holy Prophet to naught will end in failure and the cause of Islam will triumph over disbelief.
e
12:110; 22:46, 47; 30:10; 40:22; 47:11.
2424
It is God’s unalterable decree that all the plans and plots of disbelievers to bring the Holy Prophet to naught will end in failure and the cause of Islam will triumph.
أَوَلَمْ يَرَوْا۟ أَنَّا خَلَقْنَا لَهُم مِّمَّا عَمِلَتْ أَيْدِينَآ أَنْعَٰمًا فَهُمْ لَهَا مَٰلِكُونَ
The words, 'who are alive,' mean, who are not spiritually dead, i.e. who are capable of receiving and accepting the Divine Message and have the aptitude to respond to the call of truth.
Commentary:
After mentioning the fact that the Holy Prophet has been raised to impart spiritual life to a dead people, the Surah proceeds to give in the present and next few verses the reasons for a new revelation. When God has provided, the verses purport to say, all necessary things to meet man’s physical needs and requirements, it does not stand to reason that He should have neglected to make similar provision for his moral and spiritual needs. These verses refer to some of the things which man needs and uses most in his daily life.
3261
Commentary:
After mentioning the fact that the Holy Prophet has been raised to impart spiritual life to a dead people, the Surah proceeds to give in the present and next few verses the reasons for a new revelation. When God has provided, the verses purport to say, all necessary things to meet man’s physical needs and requirements, it does not stand to reason that He should have neglected to make similar provision for his moral and spiritual needs. These verses refer to some of the things which man needs and uses most in his daily life.
2462
The words, 'who are alive,' mean, who are not spiritually dead, i.e. who are capable of receiving and accepting the Divine Message and have the aptitude to respond to the call of truth.
أَوَلَمْ يَرَ ٱلْإِنسَٰنُ أَنَّا خَلَقْنَٰهُ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مُّبِينٌ
18:38; 22:6; 23:14; 35:12; 40:68.
18:38; 22:6; 23:14; 35:12; 40:68.
18:38; 22:6; 23:14; 35:12; 40:68.
Commentary:
Continuing the theme of the preceding verse, the present verse may be taken as saying to the Holy Prophet that he has no cause to grieve over his rejection by disbelievers when they, forgetting their insignificant origin, have the hardihood even to doubt and dispute God’s own Almightiness. This is one meaning of the verse. But this and the next two verses may also constitute an answer to those disbelievers who doubt the possibility of a spiritually dead people rising to a new and vigorous life. Or these verses may point to the inevitability of Resurrection, saying that when God can raise a dead people like the Arabs to new life through the Holy Prophet, He does certainly possess the power to give new life to dead and decayed bones.
f
18:38; 22:6; 23:14; 35:12; 40:68.
d
18:38; 22:6; 23:14; 35:12; 40:68.
3264
Commentary:
Continuing the theme of the preceding verse, the present verse may be taken as saying to the Holy Prophet that he has no cause to grieve over his rejection by disbelievers when they, forgetting their insignificant origin, have the hardihood even to doubt and dispute God’s own Almightiness. This is one meaning of the verse. But this and the next two verses may also constitute an answer to those disbelievers who doubt the possibility of a spiritually dead people rising to a new and vigorous life. Or these verses may point to the inevitability of Resurrection, saying that when God can raise a dead people like the Arabs to new life through the Holy Prophet, He does certainly possess the power to give new life to dead and decayed bones.
d
18:38; 22:6; 23:14; 35:12; 40:68.
أَوَلَمْ يَعْلَمُوٓا۟ أَنَّ ٱللَّهَ يَبْسُطُ ٱلرِّزْقَ لِمَن يَشَآءُ وَيَقْدِرُ ۚ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ لِّقَوْمٍ يُؤْمِنُونَ
13:27; 29:63; 30:38; 34:37; 42:13.
13:27; 29:63; 30:38; 34:37; 42:13.
13:27; 29:63; 30:38; 34:37; 42:13.
Commentary:
The verse sums up the theme of the foregoing verses, viz. that God has decreed that a people who are poor and weak should now become powerful and prosperous by following the Holy Prophet, and those who are rich and powerful should suffer disgrace and degradation because they have rejected the truth. When this happens it will constitute a great sign to prove the truth of the Holy Prophet.
d
13:27; 29:63; 30:38; 34:37; 42:13.
a
13:27; 29:63; 30:38; 34:37; 42:13.
3474
Commentary:
The verse sums up the theme of the foregoing verses, viz. that God has decreed that a people who are poor and weak should now become powerful and prosperous by following the Holy Prophet, and those who are rich and powerful should suffer disgrace and degradation because they have rejected the truth. When this happens it will constitute a great sign to prove the truth of the Holy Prophet.
c
13:27; 29:63; 30:38; 34:37; 42:13.
۞ أَوَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَيَنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلَّذِينَ كَانُوا۟ مِن قَبْلِهِمْ ۚ كَانُوا۟ هُمْ أَشَدَّ مِنْهُمْ قُوَّةً وَءَاثَارًا فِى ٱلْأَرْضِ فَأَخَذَهُمُ ٱللَّهُ بِذُنُوبِهِمْ وَمَا كَانَ لَهُم مِّنَ ٱللَّهِ مِن وَاقٍ
12:110; 22:47; 35:45; 47:11.
یعنی ان قلعوں اور محلّوں کے کھنڈرات جو انہوں نے چھوڑے ہیں وہ بتاتے ہیں کہ ان لوگوں کو وہ فنون حاصل نہیں جو پہلوں کو تھے۔
12:110; 22:47; 35:45; 47:11.
12:110; 22:47; 35:45; 47:11.
Important Words:
واق (protector) is derived from وقی They say وقی فلاناً i.e. he preserved or guarded such a one from trouble. وقاہ الله عن السوء means, may God protect him from evil. وقی الامر means, he set the affair right. واق means, one who protects, a protector (Aqrab & Lane).
Commentary:
The verse warns disbelievers that rejection of truth has never borne good fruit and that the opponents of God’s Prophets have always met with a sad end. This is one supreme lesson of all history.
a
12:110; 22:47; 35:45; 47:11.
3
یعنی ان قلعوں اور محلّوں کے کھنڈرات جو انہوں نے چھوڑے ہیں وہ بتاتے ہیں کہ ان لوگوں کو وہ فنون حاصل نہیں جو پہلوں کو تھے۔
a
12:110; 22:47; 35:45; 47:11.
3510
Important Words:
واق (protector) is derived from وقی They say وقی فلاناً i.e. he preserved or guarded such a one from trouble. وقاہ الله عن السوء means, may God protect him from evil. وقی الامر means, he set the affair right. واق means, one who protects, a protector (Aqrab & Lane).
Commentary:
The verse warns disbelievers that rejection of truth has never borne good fruit and that the opponents of God’s Prophets have always met with a sad end. This is one supreme lesson of all history.
a
12:110; 22:47; 35:45; 47:11.
قَالُوٓا۟ أَوَلَمْ تَكُ تَأْتِيكُمْ رُسُلُكُم بِٱلْبَيِّنَٰتِ ۖ قَالُوا۟ بَلَىٰ ۚ قَالُوا۟ فَٱدْعُوا۟ ۗ وَمَا دُعَٰٓؤُا۟ ٱلْكَٰفِرِينَ إِلَّا فِى ضَلَٰلٍ
13:15.
23:106; 39:72; 67:9, 10.
The efforts and prayers of disbelievers against God’s Prophets prove abortive, not that all their prayers as such are not accepted. God does answer the prayers of a distressed person when he calls upon Him whether he be a believer or a disbeliever (27:63).
6:131; 39:72; 67:9-10.
13:15.
Commentary:
The verse signifies that the efforts of disbelievers against God’s Prophets always prove futile and abortive, not that their prayers are not accepted. God does answer the prayers of a distressed person when he calls upon Him whether he be a believer or disbeliever (27:63). The verse only means that it is the prayers of disbelievers against the Prophets of God that go in vain.
d
23:106; 39:72; 67:9, 10.
e
13:15.
1166
不信的人反对安拉派遣的先知的种种努力和祈祷是徒劳的, 但不是他们所有的祈祷都是不会被接受的。一个贫苦的人, 不论是信者或不信者, 当他向安拉祈求时, 安拉总会回答他的祈祷的 (27:63)。
e
6:131; 39:72; 67:9-10.
f
13:15.
3531
Commentary:
The verse signifies that the efforts of disbelievers against God’s Prophets always prove futile and abortive, not that their prayers are not accepted. God does answer the prayers of a distressed person when he calls upon Him whether he be a believer or disbeliever (27:63). The verse only means that it is the prayers of disbelievers against the Prophets of God that go in vain.
a
13:15.
d
23:106; 39:72; 67:9, 10.
2610
The efforts and prayers of disbelievers against God’s Prophets prove abortive, not that all their prayers as such are not accepted. God does answer the prayers of a distressed person when he calls upon Him whether he be a believer or a disbeliever (27:63).
فَأَمَّا عَادٌ فَٱسْتَكْبَرُوا۟ فِى ٱلْأَرْضِ بِغَيْرِ ٱلْحَقِّ وَقَالُوا۟ مَنْ أَشَدُّ مِنَّا قُوَّةً ۖ أَوَلَمْ يَرَوْا۟ أَنَّ ٱللَّهَ ٱلَّذِى خَلَقَهُمْ هُوَ أَشَدُّ مِنْهُمْ قُوَّةً ۖ وَكَانُوا۟ بِـَٔايَٰتِنَا يَجْحَدُونَ
Commentary:
For a somewhat detailed account of ‘Ad and Thamud see 11:51 and 11:62.
3568
Commentary:
For a somewhat detailed account of ‘Ad and Thamud see 11:51 and 11:62.
سَنُرِيهِمْ ءَايَٰتِنَا فِى ٱلْءَافَاقِ وَفِىٓ أَنفُسِهِمْ حَتَّىٰ يَتَبَيَّنَ لَهُمْ أَنَّهُ ٱلْحَقُّ ۗ أَوَلَمْ يَكْفِ بِرَبِّكَ أَنَّهُۥ عَلَىٰ كُلِّ شَىْءٍ شَهِيدٌ
51:21, 22.
The verse makes in most clear and emphatic terms the prophecy that Islam will spread not only nearer home among the Arabs but in the remotest parts of the earth, Afaq meaning remote regions (Lane).
51:21-22.
Important Words:
آفاق (farthest parts) is the plural of أفق which is derived from أفق (afaqa) which means, he went away at random or heedlessly. أفق (ufqun) means, a side; a remote side; a border or extremity of a land or of the earth and of the sky or the horizon of the sky and of the earth i.e. country, region; horizon, the wide world (Lane).
Commentary:
The verse repeats in most clear and emphatic terms the prophecy about the rapid spread of Islam which was made in the preceding verses. It purports to say that Islam would spread not only nearer home among the Arabs but in the remotest parts of the earth. The prophecy was made at a time (the present Surah was revealed early in Mecca) when Islam was struggling for its very existence and humanly speaking there was every likelihood of its tender plant being nipped in the bud. Yet within the brief space of a few years the whole of Arabia accepted Islam and before the dawn of the next century it had reached the farthest ends of the earth. The camel drivers of the Arabian desert became the teachers and leaders of mankind, spreading light and learning wherever they went.
b
51:21, 22.
1194
这节经文以最明确而强调的语言作了预言, 即伊斯兰教不仅要传播给最邻近的阿拉伯人, 而且还要传播到世界上最偏僻的角落。 آفَاق(Afaq) 的意思是偏僻地区 (Lane)。
b
51:21-22.
3599
Important Words:
آفاق (farthest parts) is the plural of أفق which is derived from أفق (afaqa) which means, he went away at random or heedlessly. أفق (ufqun) means, a side; a remote side; a border or extremity of a land or of the earth and of the sky or the horizon of the sky and of the earth i.e. country, region; horizon, the wide world (Lane).
Commentary:
The verse repeats in most clear and emphatic terms the prophecy about the rapid spread of Islam which was made in the preceding verses. It purports to say that Islam would spread not only nearer home among the Arabs but in the remotest parts of the earth. The prophecy was made at a time (the present Surah was revealed early in Mecca) when Islam was struggling for its very existence and humanly speaking there was every likelihood of its tender plant being nipped in the bud. Yet within the brief space of a few years the whole of Arabia accepted Islam and before the dawn of the next century it had reached the farthest ends of the earth. The camel drivers of the Arabian desert became the teachers and leaders of mankind, spreading light and learning wherever they went.
b
51:21, 22.
2642
The verse makes in most clear and emphatic terms the prophecy that Islam will spread not only nearer home among the Arabs but in the remotest parts of the earth, Afaq meaning remote regions (Lane).
أَوَلَمْ يَرَوْا۟ أَنَّ ٱللَّهَ ٱلَّذِى خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ وَلَمْ يَعْىَ بِخَلْقِهِنَّ بِقَٰدِرٍ عَلَىٰٓ أَن يُحْۦِىَ ٱلْمَوْتَىٰ ۚ بَلَىٰٓ إِنَّهُۥ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
17:100; 36:82; 86:9.
17:100; 36:82; 86:9.
The process of the creation of new heavens and earth has not ceased. Neither is it an empty and unsubstantiated claim. With the coming of a great Divine Reformer the old order dies and a new one takes its place. This signifies the coming into being of a new heaven and a new earth.
17:100; 36:82; 86:9.
Important Words:
لم یعی (was not wearied). عی بأمرہ means, he lacked power, strength or ability for, or was unable to perform or execute, his affair thoroughly. أعیا means, he was or became disabled or incapacitated; he was or became fatigued, tired, wearied. اعیاء is weakness and fatigue which is the result of doing a thing (Lane & Aqrab).
Commentary:
The verse means to say that the process of the creation of new heavens and earth has not ceased. Neither is it an empty and unsubstantiated claim. With the coming of a great Divine Reformer the old order dies and a new one takes its place. This signifies the coming into being of a new heaven and a new earth.
a
17:100; 36:82; 86:9.
a
17:100; 36:82; 86:9.
3787
Important Words:
لم یعی (was not wearied). عی بأمرہ means, he lacked power, strength or ability for, or was unable to perform or execute, his affair thoroughly. أعیا means, he was or became disabled or incapacitated; he was or became fatigued, tired, wearied. اعیاء is weakness and fatigue which is the result of doing a thing (Lane & Aqrab).
Commentary:
The verse means to say that the process of the creation of new heavens and earth has not ceased. Neither is it an empty and unsubstantiated claim. With the coming of a great Divine Reformer the old order dies and a new one takes its place. This signifies the coming into being of a new heaven and a new earth.
b
17:100; 36:82; 86:9.
2735
The process of the creation of new heavens and earth has not ceased. Neither is it an empty and unsubstantiated claim. With the coming of a great Divine Reformer the old order dies and a new one takes its place. This signifies the coming into being of a new heaven and a new earth.
أَوَلَمْ يَرَوْا۟ إِلَى ٱلطَّيْرِ فَوْقَهُمْ صَٰٓفَّٰتٍ وَيَقْبِضْنَ ۚ مَا يُمْسِكُهُنَّ إِلَّا ٱلرَّحْمَٰنُ ۚ إِنَّهُۥ بِكُلِّ شَىْءٍۭ بَصِيرٌ
یعنی زلزلوں سے اور بیماریوں سے اس نے تم کو محفوظ کیا ہوا ہے۔ ورنہ پرندے آسمان پر اڑتے ہوئے انتظار کر رہے ہیں کہ تم پر عذاب آئے اور وہ جھپٹ کر تمہاری لاشیں کھائیں۔
16:80.
If the disbelievers continue to oppose Truth, they will be destroyed by famines, earthquakes; particularly by wars, and the birds of the skies will feast upon their dead bodies (16:80). See also note {1880} in "The Larger Edition of the Commentary."
16:80.
Commentary:
The verse as the context shows, refers to Divine punishment that is in store for disbelievers. It purports to say that if they continue to oppose truth, they will be destroyed by famines, earthquakes and particularly by wars, and the birds of the skies will feast on their dead bodies. The Merciful God grants them respite that they might accept the Heavenly Message and save themselves from Divine punishment. See also 16:80.
a
16:80.
1452
如果不信者继续反对真理, 他们将毁于饥荒、地震, 尤其是毁于战争, 天上的飞鸟将以他们的尸体为美餐 (16:80)。另见 《大版本的注释本》中第1880条注。
1
یعنی زلزلوں سے اور بیماریوں سے اس نے تم کو محفوظ کیا ہوا ہے۔ ورنہ پرندے آسمان پر اڑتے ہوئے انتظار کر رہے ہیں کہ تم پر عذاب آئے اور وہ جھپٹ کر تمہاری لاشیں کھائیں۔
b
16:80.
4298
Commentary:
The verse as the context shows, refers to Divine punishment that is in store for disbelievers. It purports to say that if they continue to oppose truth, they will be destroyed by famines, earthquakes and particularly by wars, and the birds of the skies will feast on their dead bodies. The Merciful God grants them respite that they might accept the Heavenly Message and save themselves from Divine punishment. See also 16:80.
a
16:80.
3083
If the disbelievers continue to oppose Truth, they will be destroyed by famines, earthquakes; particularly by wars, and the birds of the skies will feast upon their dead bodies (16:80). See also note {1880} in "The Larger Edition of the Commentary."