سَلٰمٌ
Appears 19 times in Quran
Occurrences in Quran
Found 19 verses containing "سَلٰمٌ".
وَاِذَا جَآءَکَ الَّذِیۡنَ یُؤۡمِنُوۡنَ بِاٰیٰتِنَا فَقُلۡ سَلٰمٌ عَلَیۡکُمۡ ۖ کَتَبَ رَبُّکُمۡ عَلٰی نَفۡسِہِ الرَّحۡمَۃَ ۖ اَنَّہٗ مَنۡ عَمِلَ مِنۡکُمۡ سُوۡٓءًۢا بِجَہٰلَۃٍ ثُمَّ تَابَ مِنۡۢ بَعۡدِہٖ وَاَصۡلَحَ فَاَنَّہٗ غَفُوۡرٌ رَّحِیۡمٌ
6:13; 7:157.
4:18; 16:120.
Commentary:
The message conveyed in the words, Peace be unto you, is the Message of God which the Holy Prophet is bidden to convey to believers; the "peace" spoken of is to come from God Himself. It is with reference to this "peace" promised to believers in the present verse that they are enjoined to greet one another with the words السلام علیکم i.e. "may the (promised) peace be on you." The reader will have noted that whereas the verse uses the word salam (peace), the word used in the formula of mutual greeting is as-salam (the peace). This is to point out that the greeting of peace offered is in conformity with the peace promised in the verse under comment.
f
6:13; 7:157.
g
4:18; 16:120.
a
6:13; 7:157.
b
4:18; 16:120.
800
Commentary:
The message conveyed in the words, Peace be unto you, is the Message of God which the Holy Prophet is bidden to convey to believers; the "peace" spoken of is to come from God Himself. It is with reference to this "peace" promised to believers in the present verse that they are enjoined to greet one another with the words السلام علیکم i.e. "may the (promised) peace be on you." The reader will have noted that whereas the verse uses the word salam (peace), the word used in the formula of mutual greeting is as-salam (the peace). This is to point out that the greeting of peace offered is in conformity with the peace promised in the verse under comment.
b
6:13; 7:157.
c
4:18; 16:120.
وَبَیۡنَہُمَا حِجَابٌ ۚ وَعَلَی الۡاَعۡرَافِ رِجَالٌ یَّعۡرِفُوۡنَ کُلًّۢا بِسِیۡمٰٮہُمۡ ۚ وَنَادَوۡا اَصۡحٰبَ الۡجَنَّۃِ اَنۡ سَلٰمٌ عَلَیۡکُمۡ ۚ لَمۡ یَدۡخُلُوۡہَا وَہُمۡ یَطۡمَعُوۡنَ
اَعْرَافْ (Araf) 是 عُرْف (‘Urf) 的复数, 意思是 “高处”。他们说 عَرَفَ عَلَى الْقَوْمِ (Arafa alal-Qaum) 这句话, 就是说, 他是或者他成为这些人的事情的管理人或监督人, 因为他熟悉他们。位于高处的, 一般都是职位高、地位卓著的人。按照哈桑 (حَسَنْ, Hasan) 和穆贾海德 (مُجَاهِدْ, Mujahid) 的解释, 在高处的人们是信者中的杰出人物或有学识的人;按照基尔马尼 (كِرْمَانِی, Kirmani) 的讲法, 他们是殉教者。有些人认为他们是先知, 这看来是最正确的看法。位于高处的人不仅要具有较好的见解, 而且由于他们职位崇高, 也要信息灵通。他们要从每个人的仪表上知道他的品位和身份。如果说那些位于高处的人是些中层品位的、他们的情况还没有决定的、似乎尚在考虑中的话, 那显然是错误的看法。把这样一些人放在高处, 而把殉教者和先知处于较低的地位, 这是没有意义的。
这些字指的是, 将居住在天园中的人。他们还未进入天园, 但希望不久就可进入。位于高处的人们会认出他们是将要居住在天园中的人, 即使他们还没有进入天园。
علماء سابق نے اعراف کے معنے بغیر کسی سند کے ایسے مقام کے کیے ہیں جس میں درمیانی درجہ کے مومن ہوں گے۔ مگر قرآنی سیاق و سباق سے پتہ لگتا ہے کہ یہ غلط ہے۔ اعراف پر کامل مومن ہوں گے جیسا کہ ان کے قول سے ظاہر ہے کہ وہ دوسرے جنتیوں سے کہتے ہیں کہ جاؤ جنت میں داخل ہو جاؤ۔ جو شخص آپ خطرہ میں ہو اسے دوسروں کا خیال کیسے آسکتا ہے۔ یہ غلطی مفسرین کو اس سے لگی ہے کہ انہوں نے وَھُمْ یَطْمَعُوْنَ کو اصحاب الاعراف کے متعلق سمجھا ہے حالانکہ یہ عبارت ان دوسرے جنتیوں کے متعلق ہے جو ابھی جنت میں داخل نہ ہوئے تھے۔
A‘raf is the plural of ‘Urf which means 'an elevated place'. They say ‘Arafa ‘alal-Qaum, i.e. he was or became manager or superintendent of the affairs of the people, being acquainted with them. It is generally men of high dignity and distinguished position that are seated on elevated places. According to Hasan and Mujahid the men on the Elevated Places will be the elite among the believers or the most learned among them; according to Kirmani, they will be the Martyrs. Some others think that they will be the Prophets and this appears to be the most correct view. The men seated on the Elevated Places not only will command a better view, but, on account of their high rank and position, will also be better informed. They will know the rank and station of every person from his very appearance. It is evidently a wrong view that the men on the A‘raf (Elevated Places) will be those persons of middling ranks whose case will not have yet been decided, it being, as it wer
The words refer to would-be dwellers of Heaven who will not have yet entered it, but will be hoping to do so soon. The people on the Elevated Places will recognize them as would-be dwellers of Heaven, even though they will not have yet entered it.
Important Words:
اعراف (elevated places) is the plural of عرف ‘urf (an elevated place) which is substantive from عرف. They say عرف الشیء i.e. he knew the thing; he was or became acquainted with the thing; he knew it by means of the five senses; or he knew it by mental perception or reflection. They say عرف علی القوم i.e. he was or became manager or superintendent of the affairs of the people, being acquainted with their circumstances. عرف (‘urf) means, goodness, favour, bounty and a thing freely given; good fellowship with others; an elevated sand; an elevated place; an elevated or overtopping back of anything high (Lane & Aqrab).
Commentary:
It is generally men of high dignity and distinguished position that are seated on elevated places. According to Hasan and Mujahid, the men on the elevated places will be the elite among the believers or the most learned among them; according to Kirmani, they will be the Martyrs. Some others think that they will be the Prophets and this appears to be the most correct view. The men seated on elevated places will not only command a better view, but on account of their high rank and position, will also be better informed. They will know the rank and station of every person from his very appearance.
The words, These will not have yet entered it, refer to those would-be dwellers of Heaven who will not have yet entered it, but will be hoping to do so soon. The people on the elevated places will recognize them as dwellers of Heaven even though they will not have yet entered it.
It is a commonly held, but nevertheless a wrong, view that the men on the A‘raf (elevated places) will be those middling persons whose case will not have yet been decided, it being, as it were, still under consideration. But if such had been the case, they could not have rebuked the inmates of the Fire in the manner in which they are represented to be doing in 7:49 below. There is also no sense in placing middling persons on elevated places while the true believers, including Martyrs, Prophets, etc., occupy the lower ones.
494
اَعْرَافْ (Araf) 是 عُرْف (‘Urf) 的复数, 意思是 “高处”。他们说 عَرَفَ عَلَى الْقَوْمِ (Arafa alal-Qaum) 这句话, 就是说, 他是或者他成为这些人的事情的管理人或监督人, 因为他熟悉他们。位于高处的, 一般都是职位高、地位卓著的人。按照哈桑 (حَسَنْ, Hasan) 和穆贾海德 (مُجَاهِدْ, Mujahid) 的解释, 在高处的人们是信者中的杰出人物或有学识的人;按照基尔马尼 (كِرْمَانِی, Kirmani) 的讲法, 他们是殉教者。有些人认为他们是先知, 这看来是最正确的看法。位于高处的人不仅要具有较好的见解, 而且由于他们职位崇高, 也要信息灵通。他们要从每个人的仪表上知道他的品位和身份。如果说那些位于高处的人是些中层品位的、他们的情况还没有决定的、似乎尚在考虑中的话, 那显然是错误的看法。把这样一些人放在高处, 而把殉教者和先知处于较低的地位, 这是没有意义的。
495
这些字指的是, 将居住在天园中的人。他们还未进入天园, 但希望不久就可进入。位于高处的人们会认出他们是将要居住在天园中的人, 即使他们还没有进入天园。
1
علماء سابق نے اعراف کے معنے بغیر کسی سند کے ایسے مقام کے کیے ہیں جس میں درمیانی درجہ کے مومن ہوں گے۔ مگر قرآنی سیاق و سباق سے پتہ لگتا ہے کہ یہ غلط ہے۔ اعراف پر کامل مومن ہوں گے جیسا کہ ان کے قول سے ظاہر ہے کہ وہ دوسرے جنتیوں سے کہتے ہیں کہ جاؤ جنت میں داخل ہو جاؤ۔ جو شخص آپ خطرہ میں ہو اسے دوسروں کا خیال کیسے آسکتا ہے۔ یہ غلطی مفسرین کو اس سے لگی ہے کہ انہوں نے وَھُمْ یَطْمَعُوْنَ کو اصحاب الاعراف کے متعلق سمجھا ہے حالانکہ یہ عبارت ان دوسرے جنتیوں کے متعلق ہے جو ابھی جنت میں داخل نہ ہوئے تھے۔
946
Important Words:
اعراف (elevated places) is the plural of عرف ‘urf (an elevated place) which is substantive from عرف. They say عرف الشیء i.e. he knew the thing; he was or became acquainted with the thing; he knew it by means of the five senses; or he knew it by mental perception or reflection. They say عرف علی القوم i.e. he was or became manager or superintendent of the affairs of the people, being acquainted with their circumstances. عرف (‘urf) means, goodness, favour, bounty and a thing freely given; good fellowship with others; an elevated sand; an elevated place; an elevated or overtopping back of anything high (Lane & Aqrab).
Commentary:
It is generally men of high dignity and distinguished position that are seated on elevated places. According to Hasan and Mujahid, the men on the elevated places will be the elite among the believers or the most learned among them; according to Kirmani, they will be the Martyrs. Some others think that they will be the Prophets and this appears to be the most correct view. The men seated on elevated places will not only command a better view, but on account of their high rank and position, will also be better informed. They will know the rank and station of every person from his very appearance.
The words, These will not have yet entered it, refer to those would-be dwellers of Heaven who will not have yet entered it, but will be hoping to do so soon. The people on the elevated places will recognize them as dwellers of Heaven even though they will not have yet entered it.
It is a commonly held, but nevertheless a wrong, view that the men on the A‘raf (elevated places) will be those middling persons whose case will not have yet been decided, it being, as it were, still under consideration. But if such had been the case, they could not have rebuked the inmates of the Fire in the manner in which they are represented to be doing in 7:49 below. There is also no sense in placing middling persons on elevated places while the true believers, including Martyrs, Prophets, etc., occupy the lower ones.
978
A‘raf is the plural of ‘Urf which means 'an elevated place'. They say ‘Arafa ‘alal-Qaum, i.e. he was or became manager or superintendent of the affairs of the people, being acquainted with them. It is generally men of high dignity and distinguished position that are seated on elevated places. According to Hasan and Mujahid the men on the Elevated Places will be the elite among the believers or the most learned among them; according to Kirmani, they will be the Martyrs. Some others think that they will be the Prophets and this appears to be the most correct view. The men seated on the Elevated Places not only will command a better view, but, on account of their high rank and position, will also be better informed. They will know the rank and station of every person from his very appearance. It is evidently a wrong view that the men on the A‘raf (Elevated Places) will be those persons of middling ranks whose case will not have yet been decided, it being, as it wer
979
The words refer to would-be dwellers of Heaven who will not have yet entered it, but will be hoping to do so soon. The people on the Elevated Places will recognize them as would-be dwellers of Heaven, even though they will not have yet entered it.
دَعۡوٰٮہُمۡ فِیۡہَا سُبۡحٰنَکَ اللّٰہُمَّ وَتَحِیَّتُہُمۡ فِیۡہَا سَلٰمٌ ۚ وَاٰخِرُ دَعۡوٰٮہُمۡ اَنِ الۡحَمۡدُ لِلّٰہِ رَبِّ الۡعٰلَمِیۡنَ
14:24; 36:59.
جنت کی رہائش کے بعد سوائے اَلْحَمْدُ لِلّٰہِ کے ان کے منہ سے کچھ نہ نکلے گا کیونکہ وہ اپنے بدلہ پر پوری طرح مطمئن ہوں گے۔ یہ بھی مراد ہے کہ مومنوں کا انجام ایسا اچھا ہوتا ہے کہ آخری نتیجہ کے وقت وہ اللہ تعالیٰ کی تعریف اور حمد ہی کرتے ہیں۔ یعنی ہمیشہ کامیاب ہوتے ہیں۔
14:24; 36:59.
The glorification of God will be spontaneous and instinctive, because in Heaven the reality of things will become manifest to men and they will realize that every work of God was based on deep wisdom. This realization will make them exclaim instinctively and spontaneously, Glory be to Thee, O Allah. The verse also indicates that the ultimate end of the believers is always happy. They give expression to their joy by proclaiming the glory of God.
14:24; 36:59.
Commentary:
The verse purports to say that on having been endowed with the rewards of Heaven and on experiencing its supreme bliss, the believers will at once cry out, Glory be to Thee, O Allah. This glorification will be spontaneous and instinctive, because in Heaven the true reality of things will become manifest to all. Even in this life a true believer praises and glorifies God whenever he sees a praiseworthy thing, the inward reality of which he does not know. He does so because he knows that no work of God is devoid of wisdom. But in Heaven, the reality of all things will become apparent to man. He will come to realize on the basis of his personal observation and experience that every work of God is founded in deep wisdom. The realization of this eternal truth will make him exclaim instinctively and involuntarily, Glory be to Thee, o Allah.
The verse proceeds to say that believers in Heaven will salute each other with the greeting of peace. In fact, all our sufferings (i.e. lack of peace) in this world are due to our ignorance of the true reality and properties of things and, as these will be disclosed to us in Heaven, we shall attain there complete and real peace, for we shall then become secure against all harm by knowing the true properties of all things and will get complete freedom from pain and suffering. Hence, after glorifying God on learning the realities of things and experiencing the complete bliss of Heaven, believers will go about exclaiming, "There is peace here, nothing but peace", for, after attaining perfect knowledge of things, they will no longer suffer by making wrong use of them.
Finally, when believers will see perfect peace reigning in Heaven and will have vented their happy feelings to one another, they will turn again to God and the conclusion of their prayer will be, "All praise be to Allah, Who has placed us in such a place of perfect bliss."
b
14:24; 36:59.
1
جنت کی رہائش کے بعد سوائے اَلْحَمْدُ لِلّٰہِ کے ان کے منہ سے کچھ نہ نکلے گا کیونکہ وہ اپنے بدلہ پر پوری طرح مطمئن ہوں گے۔ یہ بھی مراد ہے کہ مومنوں کا انجام ایسا اچھا ہوتا ہے کہ آخری نتیجہ کے وقت وہ اللہ تعالیٰ کی تعریف اور حمد ہی کرتے ہیں۔ یعنی ہمیشہ کامیاب ہوتے ہیں۔
a
14:24; 36:59.
1286
Commentary:
The verse purports to say that on having been endowed with the rewards of Heaven and on experiencing its supreme bliss, the believers will at once cry out, Glory be to Thee, O Allah. This glorification will be spontaneous and instinctive, because in Heaven the true reality of things will become manifest to all. Even in this life a true believer praises and glorifies God whenever he sees a praiseworthy thing, the inward reality of which he does not know. He does so because he knows that no work of God is devoid of wisdom. But in Heaven, the reality of all things will become apparent to man. He will come to realize on the basis of his personal observation and experience that every work of God is founded in deep wisdom. The realization of this eternal truth will make him exclaim instinctively and involuntarily, Glory be to Thee, o Allah.
The verse proceeds to say that believers in Heaven will salute each other with the greeting of peace. In fact, all our sufferings (i.e. lack of peace) in this world are due to our ignorance of the true reality and properties of things and, as these will be disclosed to us in Heaven, we shall attain there complete and real peace, for we shall then become secure against all harm by knowing the true properties of all things and will get complete freedom from pain and suffering. Hence, after glorifying God on learning the realities of things and experiencing the complete bliss of Heaven, believers will go about exclaiming, "There is peace here, nothing but peace", for, after attaining perfect knowledge of things, they will no longer suffer by making wrong use of them.
Finally, when believers will see perfect peace reigning in Heaven and will have vented their happy feelings to one another, they will turn again to God and the conclusion of their prayer will be, "All praise be to Allah, Who has placed us in such a place of perfect bliss."
a
14:24; 36:59.
1241
The glorification of God will be spontaneous and instinctive, because in Heaven the reality of things will become manifest to men and they will realize that every work of God was based on deep wisdom. This realization will make them exclaim instinctively and spontaneously, Glory be to Thee, O Allah. The verse also indicates that the ultimate end of the believers is always happy. They give expression to their joy by proclaiming the glory of God.
وَلَقَدۡ جَآءَتۡ رُسُلُنَاۤ اِبۡرٰہِیۡمَ بِالۡبُشۡرٰی قَالُوۡا سَلٰمًا ۖ قَالَ سَلٰمٌ ۖ فَمَا لَبِثَ اَنۡ جَآءَ بِعِجۡلٍ حَنِیۡذٍ
15:52; 51:25.
15:53; 51:26.
谁是 “使者” 这个问题上存在着许多不同意见。有些人认为他们是人, 另一些人认为他们是天使。前一种意见看来更合情理。伊布拉欣和鲁特两个都是外地人。安拉很可能命令该地几个虔诚的人在他的民族遭受灾难之前把鲁特带去一个安全的地方。也应该记得, 这些 ‘使者’ 并不是来作第一次关於惩罚的警告的。鲁特的民族已经受到过惩罚的警告(15:65)。‘使者’只是来通知他, 警告过的那个惩罚的约定时刻已经到来。
伊布拉欣的真名叫阿布拉姆 (اَبْرَامْ, Abram,)。在伊司马仪出生以后, 按照安拉亲自的命令, 他开始被称为阿布拉哈姆 (اَبْرَهَامْ, Abraham), 意为 ‘大众之父’ 或 ‘许多民族之父’。他的后裔的一个支系, 以色列人, 生活在迦南; 而另外一个支系, 伊司马仪人, 生活在阿拉伯。
جو آنے والے تھے انہوں نے سَلَامًا کہا تھا۔ جو جملہ فعلیہ اور عارضی دعا کو ظاہر کرتا ہے۔ حضرت ابراہیمؑ نے سَلَا مٌ کہا۔ جو جملہ اسمیّہ ہے اور مستقل دعا پر دلالت کرتا ہے۔ اس میں آنے والے لوگوں اور ابراہیمؑ کے ایمان کا درجہ بیان کیا گیا ہے۔
15:52; 51:25.
15:53; 51:26.
There exists much difference of opinion as to who the 'messengers' were. Some hold them to be human beings, others think that they were angels. The former view appears to be more akin to truth and reality. Both Abraham and Lot being strangers in the land, it is quite possible that God had enjoined some pious men of that locality to take Lot to a safe place before the visitation actually overtook his people. It should also be remembered that these 'messengers' had not come to give the first warning of the punishment. Lot’s people had already been threatened with punishment (15:65). The 'messengers' came only to inform him that the appointed hour of the threatened punishment had arrived.
Abraham’s real name was Abram. After the birth of Ishmael, according to God’s own command, he came to be called Abraham which means the 'Father of multitudes' or the 'Father of many nations.' One branch of his progeny, the Israelites, lived in Canaan and the other, the Ishmaelites, in Arabia.
15:52; 51:25.
15:53; 51:26.
Important Words:
ابراھیم (Abraham), the Great Patriarch, was the son of Terah. He was born at Ur of the Chaldees. It is difficult to say when exactly he lived. He is said to have died at the age of 175. Abraham is the progenitor of the two great peoples, the Israelites and the Ishmaelites, who equally revere him. Abraham’s real name was Abram but after the birth of Ishmael, according to God’s own command, he came to be called Abraham which means the "Father of a multitude" or the "Father of many nations." One branch of his progeny, the Israelites, lived in Canaan and the other, the Ishmaelites, in Arabia. In fulfilment of his famous dream, Abraham took his son Ishmael and his wife Hagar to the desert of Arabia where the posterity of Ishmael grew and multiplied and where in fulness of time and in conformity with God’s promise to Abraham, the Holy Prophet of Islam, the greatest of all Prophets, appeared "to bring back the erring flock into the Master’s fold!" (Gen. 10:26–25:10, & Jew. Enc.). To this fact the Holy Prophet has himself referred in one of his famous sayings viz. انا دعوة ابراھیم i.e. "I am the prayer personified of Abraham". (‘Asakir).
Commentary:
There exists a difference of opinion as to who were the "messengers" to whom reference has been made in this verse. Some hold them to be human beings, while others think they were angels. The former view appears to be the correct one, though they have been called "angels" by some for their piety, as Joseph is called "an angel" in 12:32. In this connection see also 17:96.
The reason why God chose these men to convey news of the impending punishment to Lot (see vv. 75 & 78) is not clear from the context, but one explanation appears probable. Both Abraham and Lot, who were closely related, were strangers in that land, and it is quite possible that God sent His word to some pious men of that locality that they might take Lot to a safe place before the visitation actually overtook his people. It should also be remembered that these "messengers" did not come to give the first warning of the punishment. The people of Lot had already been threatened with punishment (15:13-15 & 15:65). The "messengers" came only to inform Lot that the appointed hour of the threatened punishment had arrived, and to take him to a place of safety.
The mention of Abraham has been made in this Surah only incidentally, to serve as an introduction to the account of the Prophet Lot which follows. It is the story of Lot that is primarily meant to be mentioned here, for this Surah gives an account of only those Prophets whose people were visited with Divine punishment. The reason why the story of Lot has been introduced with a reference to Abraham is that Lot was one of those persons who had believed in Abraham and had migrated to Syria with him; and, though he himself was a Prophet of God, he was subordinate to Abraham, as Ishmael and Isaac were subordinate to him and as Aaron was subordinate to Moses. Hence, when the "messengers" came with the news of the impending destruction of Lot’s people, it was only in the fitness of things that God should have first conveyed the news to Abraham, to whom Lot was a subordinate Prophet. As the news about the imminent destruction of Lot’s people was conveyed to Abraham in his capacity as the senior Prophet—he himself being not directly concerned with the matter—it was accompanied by glad tidings about the inauguration of a race of good and righteous people through the birth of a son to Abraham. This was done with a view to mitigating the severity of the shock Abraham was likely to feel at the news of the imminent destruction that was to overtake Lot’s people.
It is also worth noting that though Lot was a follower of Abraham before he was made a Prophet, he was invested with this rank not through the spiritual medium of Abraham but directly by God, as were also Ishmael and Isaac and Aaron. All those were subordinate Prophets, but the rank of prophethood was conferred upon them directly by God and not through the instrumentality of Abraham or Moses. It is a special privilege and prerogative of the Holy Prophet of Islam that his followers can attain to prophethood through his spiritual influence.
The verse also throws interesting light on the hospitality of Abraham, for he did not tarry to ask the strangers whether they had partaken of food but hastened to bring a roasted calf for them.
d
15:52; 51:25.
e
15:53; 51:26.
619
谁是 “使者” 这个问题上存在着许多不同意见。有些人认为他们是人, 另一些人认为他们是天使。前一种意见看来更合情理。伊布拉欣和鲁特两个都是外地人。安拉很可能命令该地几个虔诚的人在他的民族遭受灾难之前把鲁特带去一个安全的地方。也应该记得, 这些 ‘使者’ 并不是来作第一次关於惩罚的警告的。鲁特的民族已经受到过惩罚的警告(15:65)。‘使者’只是来通知他, 警告过的那个惩罚的约定时刻已经到来。
620
伊布拉欣的真名叫阿布拉姆 (اَبْرَامْ, Abram,)。在伊司马仪出生以后, 按照安拉亲自的命令, 他开始被称为阿布拉哈姆 (اَبْرَهَامْ, Abraham), 意为 ‘大众之父’ 或 ‘许多民族之父’。他的后裔的一个支系, 以色列人, 生活在迦南; 而另外一个支系, 伊司马仪人, 生活在阿拉伯。
2
جو آنے والے تھے انہوں نے سَلَامًا کہا تھا۔ جو جملہ فعلیہ اور عارضی دعا کو ظاہر کرتا ہے۔ حضرت ابراہیمؑ نے سَلَا مٌ کہا۔ جو جملہ اسمیّہ ہے اور مستقل دعا پر دلالت کرتا ہے۔ اس میں آنے والے لوگوں اور ابراہیمؑ کے ایمان کا درجہ بیان کیا گیا ہے۔
b
15:52; 51:25.
c
15:53; 51:26.
1450
Important Words:
ابراھیم (Abraham), the Great Patriarch, was the son of Terah. He was born at Ur of the Chaldees. It is difficult to say when exactly he lived. He is said to have died at the age of 175. Abraham is the progenitor of the two great peoples, the Israelites and the Ishmaelites, who equally revere him. Abraham’s real name was Abram but after the birth of Ishmael, according to God’s own command, he came to be called Abraham which means the "Father of a multitude" or the "Father of many nations." One branch of his progeny, the Israelites, lived in Canaan and the other, the Ishmaelites, in Arabia. In fulfilment of his famous dream, Abraham took his son Ishmael and his wife Hagar to the desert of Arabia where the posterity of Ishmael grew and multiplied and where in fulness of time and in conformity with God’s promise to Abraham, the Holy Prophet of Islam, the greatest of all Prophets, appeared "to bring back the erring flock into the Master’s fold!" (Gen. 10:26–25:10, & Jew. Enc.). To this fact the Holy Prophet has himself referred in one of his famous sayings viz. انا دعوة ابراھیم i.e. "I am the prayer personified of Abraham". (‘Asakir).
Commentary:
There exists a difference of opinion as to who were the "messengers" to whom reference has been made in this verse. Some hold them to be human beings, while others think they were angels. The former view appears to be the correct one, though they have been called "angels" by some for their piety, as Joseph is called "an angel" in 12:32. In this connection see also 17:96.
The reason why God chose these men to convey news of the impending punishment to Lot (see vv. 75 & 78) is not clear from the context, but one explanation appears probable. Both Abraham and Lot, who were closely related, were strangers in that land, and it is quite possible that God sent His word to some pious men of that locality that they might take Lot to a safe place before the visitation actually overtook his people. It should also be remembered that these "messengers" did not come to give the first warning of the punishment. The people of Lot had already been threatened with punishment (15:13-15 & 15:65). The "messengers" came only to inform Lot that the appointed hour of the threatened punishment had arrived, and to take him to a place of safety.
The mention of Abraham has been made in this Surah only incidentally, to serve as an introduction to the account of the Prophet Lot which follows. It is the story of Lot that is primarily meant to be mentioned here, for this Surah gives an account of only those Prophets whose people were visited with Divine punishment. The reason why the story of Lot has been introduced with a reference to Abraham is that Lot was one of those persons who had believed in Abraham and had migrated to Syria with him; and, though he himself was a Prophet of God, he was subordinate to Abraham, as Ishmael and Isaac were subordinate to him and as Aaron was subordinate to Moses. Hence, when the "messengers" came with the news of the impending destruction of Lot’s people, it was only in the fitness of things that God should have first conveyed the news to Abraham, to whom Lot was a subordinate Prophet. As the news about the imminent destruction of Lot’s people was conveyed to Abraham in his capacity as the senior Prophet—he himself being not directly concerned with the matter—it was accompanied by glad tidings about the inauguration of a race of good and righteous people through the birth of a son to Abraham. This was done with a view to mitigating the severity of the shock Abraham was likely to feel at the news of the imminent destruction that was to overtake Lot’s people.
It is also worth noting that though Lot was a follower of Abraham before he was made a Prophet, he was invested with this rank not through the spiritual medium of Abraham but directly by God, as were also Ishmael and Isaac and Aaron. All those were subordinate Prophets, but the rank of prophethood was conferred upon them directly by God and not through the instrumentality of Abraham or Moses. It is a special privilege and prerogative of the Holy Prophet of Islam that his followers can attain to prophethood through his spiritual influence.
The verse also throws interesting light on the hospitality of Abraham, for he did not tarry to ask the strangers whether they had partaken of food but hastened to bring a roasted calf for them.
b
15:52; 51:25.
c
15:53; 51:26.
1330
There exists much difference of opinion as to who the 'messengers' were. Some hold them to be human beings, others think that they were angels. The former view appears to be more akin to truth and reality. Both Abraham and Lot being strangers in the land, it is quite possible that God had enjoined some pious men of that locality to take Lot to a safe place before the visitation actually overtook his people. It should also be remembered that these 'messengers' had not come to give the first warning of the punishment. Lot’s people had already been threatened with punishment (15:65). The 'messengers' came only to inform him that the appointed hour of the threatened punishment had arrived.
1331
Abraham’s real name was Abram. After the birth of Ishmael, according to God’s own command, he came to be called Abraham which means the 'Father of multitudes' or the 'Father of many nations.' One branch of his progeny, the Israelites, lived in Canaan and the other, the Ishmaelites, in Arabia.
سَلٰمٌ عَلَیۡکُمۡ بِمَا صَبَرۡتُمۡ ۚ فَنِعۡمَ عُقۡبَی الدَّارِ
39:74.
39:74.
39:74.
Commentary:
The entering of the angels through every gate, referred to in the preceding verse, signifies that the angels will tell the inmates of Paradise that the latter had entered it through a particular gate on account of a particular good deed done by them and that their different virtues had been represented to them as different gates. By saying, Peace be unto you, as used in the present verse, the angels will remind believers that, as they practised every kind of virtue, they will enjoy every kind and form of peace from every side, the word سلام (peace) being repeated at every gate of Paradise separately.
The construction of the expression سلام علیکم (peace be unto you) is also intended to signify that the bliss of Paradise will be abiding and permanent because believers were "steadfast" i.e. displayed patience constantly and in all circumstances. The verse, therefore, purports to say to believers: "You stuck to virtue as long as you lived, thus you can rightly be regarded as having performed your duty. It was not in your power to avoid death. You adhered to virtue as long as it was in your power to do so. When, therefore, the hand of death put a stop to your good deeds, it became incumbent on God to grant you perpetual peace and everlasting bliss even as you would have ever continued on the path of virtue if you had lived." The verse thus contains an effective answer to the objection, "How can deeds of limited duration win unlimited reward?"
The verse also shows that those who lose heart under trials are not deserving of Paradise. Only those are deserving who maintain their connection with God in all circumstances and persevere in the doing of good deeds till the very end. See also v. 23.
e
39:74.
b
39:74.
1636
Commentary:
The entering of the angels through every gate, referred to in the preceding verse, signifies that the angels will tell the inmates of Paradise that the latter had entered it through a particular gate on account of a particular good deed done by them and that their different virtues had been represented to them as different gates. By saying, Peace be unto you, as used in the present verse, the angels will remind believers that, as they practised every kind of virtue, they will enjoy every kind and form of peace from every side, the word سلام (peace) being repeated at every gate of Paradise separately.
The construction of the expression سلام علیکم (peace be unto you) is also intended to signify that the bliss of Paradise will be abiding and permanent because believers were "steadfast" i.e. displayed patience constantly and in all circumstances. The verse, therefore, purports to say to believers: "You stuck to virtue as long as you lived, thus you can rightly be regarded as having performed your duty. It was not in your power to avoid death. You adhered to virtue as long as it was in your power to do so. When, therefore, the hand of death put a stop to your good deeds, it became incumbent on God to grant you perpetual peace and everlasting bliss even as you would have ever continued on the path of virtue if you had lived." The verse thus contains an effective answer to the objection, "How can deeds of limited duration win unlimited reward?"
The verse also shows that those who lose heart under trials are not deserving of Paradise. Only those are deserving who maintain their connection with God in all circumstances and persevere in the doing of good deeds till the very end. See also v. 23.
c
39:74.
وَاُدۡخِلَ الَّذِیۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ خٰلِدِیۡنَ فِیۡہَا بِاِذۡنِ رَبِّہِمۡ ۖ تَحِیَّتُہُمۡ فِیۡہَا سَلٰمٌ
15:43; 16:100; 17:66.
10:11; 15:47; 36:59; 50:35.
Important Words:
اذن (command) means, permission; knowledge; will; command, etc. (Aqrab & Taj). See also 2:280.
تحیة (greeting) means, prayer for peace and for long or everlasting life; greeting with such prayer; peace and good and long life; security from all evils. When used about God the word التحیةsignifies الاکرام والاحسانi.e. bestowal of honour and favours by God (Aqrab & Lane). See also 4:87.
Commentary:
Deriving their authority from the words, by the command of their Lord, commentators have generally held the view that man’s going to Heaven depends not on his own good actions but upon the grace of God. This is not a wrong inference, for even the Holy Prophet is reported to have once expressed the same view. To an enquiry of ‘A’ishah whether even in his case good actions would not establish the right of salvation, the Holy Prophet is reported to have replied that even his salvation depended on the grace of God (Bukhari, Kitabut-Tafsir). In fact, the reason why people will go to Heaven, not by dint of their good works, but through the grace of God, is that all the faculties and powers by means of which they are able to perform good works are the free gift of God; hence it is from the grace of God that men’s good works proceed, and therefore whatever they get as a reward of their good works they receive as a favour from God and not as something earned or acquired.
The verse, however, possesses another meaning also. A true believer really needs and seeks after no Paradise; the only desire of his heart is to win God’s pleasure and His nearness. So if he is placed in Paradise, that will be only in obedience to God’s command and His wish. This interpretation is supported by a saying of the Holy Prophet. He is reported to have said that the doers of good works are divided into three classes. Some of them do good works with a desire to enter Heaven, while others do so in order to escape the punishment of Hell. But there is yet another class of people whose good works proceed wholly and solely from a desire to win the pleasure of God, their Lord and Master (Kathir, v. 5, p. 122). For these fortunate lovers of their Creator, Paradise will be but an additional thing and not the object and goal of their life.
The words, Their greeting therein will be "peace," may mean: (a) that they will greet each other with the salutation of "Peace be on you"; or (b) that they will have their perfect peace and be safe from all harm and injury against one another; and (c) that their best gift in Heaven will be "Peace" i.e. they will receive the special favours of God and the angels will stimulate into action all their inherent and latent powers for good.
a
10:10; 22:24.
b
10:11; 15:47; 36:59; 50:35.
a
15:43; 16:100; 17:66.
b
10:11; 15:47; 36:59; 50:35.
1678
Important Words:
اذن (command) means, permission; knowledge; will; command, etc. (Aqrab & Taj). See also 2:280.
تحیة (greeting) means, prayer for peace and for long or everlasting life; greeting with such prayer; peace and good and long life; security from all evils. When used about God the word التحیةsignifies الاکرام والاحسانi.e. bestowal of honour and favours by God (Aqrab & Lane). See also 4:87.
Commentary:
Deriving their authority from the words, by the command of their Lord, commentators have generally held the view that man’s going to Heaven depends not on his own good actions but upon the grace of God. This is not a wrong inference, for even the Holy Prophet is reported to have once expressed the same view. To an enquiry of ‘A’ishah whether even in his case good actions would not establish the right of salvation, the Holy Prophet is reported to have replied that even his salvation depended on the grace of God (Bukhari, Kitabut-Tafsir). In fact, the reason why people will go to Heaven, not by dint of their good works, but through the grace of God, is that all the faculties and powers by means of which they are able to perform good works are the free gift of God; hence it is from the grace of God that men’s good works proceed, and therefore whatever they get as a reward of their good works they receive as a favour from God and not as something earned or acquired.
The verse, however, possesses another meaning also. A true believer really needs and seeks after no Paradise; the only desire of his heart is to win God’s pleasure and His nearness. So if he is placed in Paradise, that will be only in obedience to God’s command and His wish. This interpretation is supported by a saying of the Holy Prophet. He is reported to have said that the doers of good works are divided into three classes. Some of them do good works with a desire to enter Heaven, while others do so in order to escape the punishment of Hell. But there is yet another class of people whose good works proceed wholly and solely from a desire to win the pleasure of God, their Lord and Master (Kathir, v. 5, p. 122). For these fortunate lovers of their Creator, Paradise will be but an additional thing and not the object and goal of their life.
The words, Their greeting therein will be "peace," may mean: (a) that they will greet each other with the salutation of "Peace be on you"; or (b) that they will have their perfect peace and be safe from all harm and injury against one another; and (c) that their best gift in Heaven will be "Peace" i.e. they will receive the special favours of God and the angels will stimulate into action all their inherent and latent powers for good.
b
10:10; 22:24.
c
10:11; 15:47; 36:59; 50:35.
اَلَّذِیۡنَ تَتَوَفّٰٮہُمُ الۡمَلٰٓئِکَۃُ طَیِّبِیۡنَ ۙ یَقُوۡلُوۡنَ سَلٰمٌ عَلَیۡکُمُ ادۡخُلُوا الۡجَنَّۃَ بِمَا کُنۡتُمۡ تَعۡمَلُوۡنَ
10:11; 13:25; 36:59; 39:74.
10:11; 13:25; 36:59; 39:74.
10:11; 13:25; 36:59; 39:74.
Commentary:
It may be noted here that whereas, as mentioned in verse 29, disbelievers will be the first to make overtures of submission at the appearance of the angels of death, in the case of the righteous it is the angels themselves who will receive them with the salutation of peace.
a
10:11; 13:25; 36:59; 39:74.
a
10:11; 13:25; 36:59; 39:74.
1834
Commentary:
It may be noted here that whereas, as mentioned in verse 29, disbelievers will be the first to make overtures of submission at the appearance of the angels of death, in the case of the righteous it is the angels themselves who will receive them with the salutation of peace.
e
10:11; 13:25; 36:59; 39:74.
قَالَ سَلٰمٌ عَلَیۡکَ ۖ سَاَسۡتَغۡفِرُ لَکَ رَبِّیۡۤ ۖ اِنَّہٗ کَانَ بِیۡ حَفِیًّا
9:114; 26:87; 60:5.
9:114; 26:87; 60:5.
9:114; 26:87; 60:5.
Important Words:
حفیا (gracious) is derived from حفی (hafiya).They say حفا فلاناً i.e. he gave such a one. حفاہ من الشیء means, he refused to give him the thing. حفی به means, he honoured him; he showed him much honour and kindness and affection and regard for his circumstances; he behaved towards him with benevolence and solicitude and manifested joy. حفی عنه means, he asked or inquired much respecting him or it. حفی means, kind; gracious; affectionate; having much regard for another person’s circumstances; going to the utmost in asking or inquiring etc. (Lane & Aqrab). See also 7:188.
d
9:114; 26:87; 60:5.
a
9:114; 26:87; 60:5.
2190
Important Words:
حفیا (gracious) is derived from حفی (hafiya).They say حفا فلاناً i.e. he gave such a one. حفاہ من الشیء means, he refused to give him the thing. حفی به means, he honoured him; he showed him much honour and kindness and affection and regard for his circumstances; he behaved towards him with benevolence and solicitude and manifested joy. حفی عنه means, he asked or inquired much respecting him or it. حفی means, kind; gracious; affectionate; having much regard for another person’s circumstances; going to the utmost in asking or inquiring etc. (Lane & Aqrab). See also 7:188.
a
9:114; 26:87; 60:5.
وَاِذَا سَمِعُوا اللَّغۡوَ اَعۡرَضُوۡا عَنۡہُ وَقَالُوۡا لَنَاۤ اَعۡمٰلُنَا وَلَکُمۡ اَعۡمٰلُکُمۡ سَلٰمٌ عَلَیۡکُمۡ لَا نَبۡتَغِی الۡجٰہِلِیۡنَ
25:64, 73.
یعنی مشرکین وغیرہ سے جب خدائی باتوں کے متعلق ہنسی ٹھٹھے کی بات سنتے ہیں۔
25:64, 73.
c
25:64, 73.
4
یعنی مشرکین وغیرہ سے جب خدائی باتوں کے متعلق ہنسی ٹھٹھے کی بات سنتے ہیں۔
a
23:4; 25:73.
b
25:64.
a
25:64, 73.
تَحِیَّتُہُمۡ یَوۡمَ یَلۡقَوۡنَہٗ سَلٰمٌ ۚ وَاَعَدَّ لَہُمۡ اَجۡرًا کَرِیۡمًا
10:11; 36:59.
اس کا مفہوم یہ ہے کہ جب مومن مرنے کے بعد اٹھیں گے تو ان کی تسلی اور اطمینان کے لئے خداتعالیٰ کی طرف سے ان کو سلام بھیجا جائے گا (یعنی سلامتی کا پیغام) اور اس لفظی سلام کو عملی شکل دینے کے لئے ان کے لئے عزت والے سامان تیار کیے جائیں گے۔
10:11; 36:59.
10:11; 36:59.
b
10:11; 36:59.
1
اس کا مفہوم یہ ہے کہ جب مومن مرنے کے بعد اٹھیں گے تو ان کی تسلی اور اطمینان کے لئے خداتعالیٰ کی طرف سے ان کو سلام بھیجا جائے گا (یعنی سلامتی کا پیغام) اور اس لفظی سلام کو عملی شکل دینے کے لئے ان کے لئے عزت والے سامان تیار کیے جائیں گے۔
d
10:11; 36:59.
a
10:11; 36:59.
سَلٰمٌ قَوۡلًا مِّنۡ رَّبٍّ رَّحِیۡمٍ
10:11; 14:24; 33:45.
In a single word Salam meaning 'peace,' the verse sums up all the various blessings of Paradise—peace with God and peace with oneself, i.e. peace of mind and soul. This is the highest stage of heavenly bliss.
10:11; 14:24; 33:45.
Commentary:
In a single word سلام meaning "peace," the verse sums up all the various blessings of Paradise—peace with God, and peace with one’s ownself, i.e. peace of mind and soul. This is the highest stage of heavenly bliss.
c
10:11; 14:24; 33:45.
1075
سَلَام (Salam) 这一单词单独作用时, 它的意思是 “平静”、“平安”。这节经文总括天园中所有各种幸福--------安拉方面的平安和一个人自己的平安, 即心地和灵魂的平安。这是天园中幸福的最高阶段。
c
10:11; 14:24; 33:45.
3252
Commentary:
In a single word سلام meaning "peace," the verse sums up all the various blessings of Paradise—peace with God, and peace with one’s ownself, i.e. peace of mind and soul. This is the highest stage of heavenly bliss.
d
10:11; 14:24; 33:45.
2456
In a single word Salam meaning 'peace,' the verse sums up all the various blessings of Paradise—peace with God and peace with oneself, i.e. peace of mind and soul. This is the highest stage of heavenly bliss.
سَلٰمٌ عَلٰی نُوۡحٍ فِی الۡعٰلَمِیۡنَ
سَلٰمٌ عَلٰۤی اِبۡرٰہِیۡمَ
سَلٰمٌ عَلٰی مُوۡسٰی وَہٰرُوۡنَ
سَلٰمٌ عَلٰۤی اِلۡ یَاسِیۡنَ
بعض نے کہا ہے کہ یہ الیاس کی قراءت ہے مگر یہ درست نہیں۔ الیاس کی جماع الیاسین بھی ہوتی ہے۔ اور یہودی اور اسلامی لٹریچر سے معلوم ہوتا ہے کہ الیاس تین ہیں۔ ایک الیاسؑ جو حضرت موسٰیؑ سے پہلے گذرے تھے۔ اور ایک یحییٰؑ جن کا نام پیشگوئی میں الیاس آیا تھا۔ اور حضرت مسیحؑ نے بھی ان کو الیاس قرار دیا ہے۔ اور ایک آخری زمانہ میں آنے والا الیاس جو مسیح موعودؑ سے پہلے اسی طرح ظاہر ہونا تھا۔ جس طرح مسیح ناصریؑ کے لئے یحـٰیؑ تھے۔ یہ الیاس حضرت سید احمد بریلوی تھے۔ جن کی قبر اس وقت بالاکوٹ ضلع ہزارہ میں ہے۔
Ilyasin may be another form of Ilyas as Sinin (95:3) is that of Sina’ (23:21); or being plural of Ilyas it may mean Ilyas and his people.
Commentary:
إلیاسین (Ilyasin) may be another form of الیاس (Ilyas) as سینین (95:3) is that of سیناء (23:21); or being plural of الیاس it may mean Elijah and his people.
1
بعض نے کہا ہے کہ یہ الیاس کی قراءت ہے مگر یہ درست نہیں۔ الیاس کی جماع الیاسین بھی ہوتی ہے۔ اور یہودی اور اسلامی لٹریچر سے معلوم ہوتا ہے کہ الیاس تین ہیں۔ ایک الیاسؑ جو حضرت موسٰیؑ سے پہلے گذرے تھے۔ اور ایک یحییٰؑ جن کا نام پیشگوئی میں الیاس آیا تھا۔ اور حضرت مسیحؑ نے بھی ان کو الیاس قرار دیا ہے۔ اور ایک آخری زمانہ میں آنے والا الیاس جو مسیح موعودؑ سے پہلے اسی طرح ظاہر ہونا تھا۔ جس طرح مسیح ناصریؑ کے لئے یحـٰیؑ تھے۔ یہ الیاس حضرت سید احمد بریلوی تھے۔ جن کی قبر اس وقت بالاکوٹ ضلع ہزارہ میں ہے۔
3348
Commentary:
إلیاسین (Ilyasin) may be another form of الیاس (Ilyas) as سینین (95:3) is that of سیناء (23:21); or being plural of الیاس it may mean Elijah and his people.
2503
Ilyasin may be another form of Ilyas as Sinin (95:3) is that of Sina’ (23:21); or being plural of Ilyas it may mean Ilyas and his people.
وَسِیۡقَ الَّذِیۡنَ اتَّقَوۡا رَبَّہُمۡ اِلَی الۡجَنَّۃِ زُمَرًا ۖ حَتّٰۤی اِذَا جَآءُوۡہَا وَفُتِحَتۡ اَبۡوٰبُہَا وَقَالَ لَہُمۡ خَزَنَتُہَا سَلٰمٌ عَلَیۡکُمۡ طِبۡتُمۡ فَادۡخُلُوۡہَا خٰلِدِیۡنَ
جنت کی طرف جانے والا تو دوڑ کے جاتا ہے‘ مگرا س جگہ دھکیلنے کا لفظ استعمال کیا گیا ہے۔ اس کی وجہ یہ ہے کہ جب تک نتیجہ ظاہر نہ ہو انسان پر خوف غالب رہتا ہے اور وہ ہر قدم احتیاط سے اٹھاتا ہے۔
13:25.
Commentary:
The righteous and the God-fearing will have success, honour and prosperity bestowed upon them in this life, and they will make unceasing spiritual progress and will bask forever in the sun of Divine pleasure and bliss in the life to come.
The word طبتم may also mean, because you led good and pure lives.
a
13:25.
1149
طِبْتُمْ (Tibtum) 也可意味着, 因为你们过着良好和清白的生活。
1
جنت کی طرف جانے والا تو دوڑ کے جاتا ہے‘ مگرا س جگہ دھکیلنے کا لفظ استعمال کیا گیا ہے۔ اس کی وجہ یہ ہے کہ جب تک نتیجہ ظاہر نہ ہو انسان پر خوف غالب رہتا ہے اور وہ ہر قدم احتیاط سے اٹھاتا ہے۔
a
13:25.
3489
Commentary:
The righteous and the God-fearing will have success, honour and prosperity bestowed upon them in this life, and they will make unceasing spiritual progress and will bask forever in the sun of Divine pleasure and bliss in the life to come.
The word طبتم may also mean, because you led good and pure lives.
a
13:25.
2590
Tibtum may also mean, because you led good and pure lives.
فَاصۡفَحۡ عَنۡہُمۡ وَقُلۡ سَلٰمٌ ۚ فَسَوۡفَ یَعۡلَمُوۡنَ
穆圣得到了安慰和鼓舞, 因为虽然他当时正遭受到反对和迫害, 然而敌人将被置于他的权力之下, 伊斯兰教将传遍阿拉伯而天下太平的那一个时刻已经快要来临了。到时他将宽恕他的敌人。
The Holy Prophet is consoled and comforted that though he is now being opposed and persecuted, yet the time was fast approaching when his enemies would come under his power, and Islam would spread all over Arabia and peace would reign throughout the land. When that time comes, he should forgive his enemies.
Commentary:
In the words "say, 'Peace'" the Holy Prophet is consoled and comforted that though he is now being opposed and persecuted, yet the time was fast approaching when his enemies would come under his power and Islam would spread all over Arabia and peace would reign throughout the land. When that time comes he should forgive his enemies and give them security. This prophecy was fulfilled at the Fall of Mecca when the Holy Prophet forgave his enemies with a magnanimity which has no parallel in history.
1235
穆圣得到了安慰和鼓舞, 因为虽然他当时正遭受到反对和迫害, 然而敌人将被置于他的权力之下, 伊斯兰教将传遍阿拉伯而天下太平的那一个时刻已经快要来临了。到时他将宽恕他的敌人。
3697
Commentary:
In the words "say, 'Peace'" the Holy Prophet is consoled and comforted that though he is now being opposed and persecuted, yet the time was fast approaching when his enemies would come under his power and Islam would spread all over Arabia and peace would reign throughout the land. When that time comes he should forgive his enemies and give them security. This prophecy was fulfilled at the Fall of Mecca when the Holy Prophet forgave his enemies with a magnanimity which has no parallel in history.
2691
The Holy Prophet is consoled and comforted that though he is now being opposed and persecuted, yet the time was fast approaching when his enemies would come under his power, and Islam would spread all over Arabia and peace would reign throughout the land. When that time comes, he should forgive his enemies.
اِذۡ دَخَلُوۡا عَلَیۡہِ فَقَالُوۡا سَلٰمًا ۖ قَالَ سَلٰمٌ قَوۡمٌ مُّنۡکَرُوۡنَ
یہ وہ بات ہے جو صرف خداتعالیٰ کہہ سکتا ہے مگر یہاں حضرت ابراہیم علیہ السلام کی طرف منسوب ہے اس کے یہ معنے ہیں کہ حضرت ابراہیم علیہ السلام کو پتہ لگ گیا تھا کہ وہ لوگ کس اعلیٰ روحانی مقام پر فائز ہیں اور اللہ تعالیٰ کی رحمت کے سایہ میں آگئے ہیں۔ اس لئے یقین سے کہہ دیا کہ میں بھی کہتا ہوں کہ تمہارے لئے دائمی سلامتی مقدر ہے۔
f
11:70.
1304
见 11:70-71。
1
یہ وہ بات ہے جو صرف خداتعالیٰ کہہ سکتا ہے مگر یہاں حضرت ابراہیم علیہ السلام کی طرف منسوب ہے اس کے یہ معنے ہیں کہ حضرت ابراہیم علیہ السلام کو پتہ لگ گیا تھا کہ وہ لوگ کس اعلیٰ روحانی مقام پر فائز ہیں اور اللہ تعالیٰ کی رحمت کے سایہ میں آگئے ہیں۔ اس لئے یقین سے کہہ دیا کہ میں بھی کہتا ہوں کہ تمہارے لئے دائمی سلامتی مقدر ہے۔
a
11:70; 15:53.
b
11:71.
b
11:70.
2833
See 11:70, 71.
سَلٰمٌ ہِیَ حَتّٰی مَطۡلَعِ الۡفَجۡرِ
یعنی نبی کی فتح تک خدا کے فرشتے اس کے ساتھ رہتے ہیں اور تب تک ساتھ نہیں چھوڑتے جب تک کامیابی کی صبح نہیں آجاتی۔ اور جو یہ فرمایا کہ فرشتوں کے اترنے کے بعد تو سلامتی ہی سلامتی ہوتی ہے اس کا مطلب یہ ہے کہ باوجود اس کے کہ وہ زمانہ تاریکی کا ہوتا ہے پھر بھی نبی کے طفیل اللہ تعالیٰ اس زمانہ میں بڑی برکتیں نازل کرتا ہے اور وہ برکتیں اس وقت تک نازل ہوتی چلی جاتی ہیں جب تک مطلع فجر کا زمانہ پھر نہ آجائے یعنی وہ زمانہ جس میں فَیْجِ اَعْوَج کے بعد رسول کریم صلی اللہ علیہ وسلم کا روحانی ظہور پھر ہوگا۔
In the time of a Prophet or Divine Reformer a peculiar kind of mental peace descends upon the believers amidst hardships and privations. The heavenly happiness, which inspires them at that time, transcends all material and sensuous joys.
'Rising of the dawn' signifies the passing of the night of hardships and the rising of the dawn of predominance and ascendancy of the cause of Truth.
Commentary:
The word سلام (peace) stands for a complete sentence meaning, "it is all peace." In the time of a Prophet or Divine Reformer a peculiar kind of mental peace or equanimity descends upon the believers amidst hardships and privations. The heavenly happiness which inspires believers at that time transcends all material and sensuous joys.
The expression مطلع الفجر means, the passing of the night of hardships and the rising of the dawn of predominance and ascendancy of the cause of truth.
1748
在先知或安拉的复兴者时代, 一种神奇的精神上的平安下降在处于艰难困苦中的信者的心中。那时激励着他们的天园的幸福超越了一切物质上和感觉上的欢乐。
1749
“黎明的显现” 表示艰难的夜已经过去, 真理的事业的卓越和占优势的黎明显现。
1
یعنی نبی کی فتح تک خدا کے فرشتے اس کے ساتھ رہتے ہیں اور تب تک ساتھ نہیں چھوڑتے جب تک کامیابی کی صبح نہیں آجاتی۔ اور جو یہ فرمایا کہ فرشتوں کے اترنے کے بعد تو سلامتی ہی سلامتی ہوتی ہے اس کا مطلب یہ ہے کہ باوجود اس کے کہ وہ زمانہ تاریکی کا ہوتا ہے پھر بھی نبی کے طفیل اللہ تعالیٰ اس زمانہ میں بڑی برکتیں نازل کرتا ہے اور وہ برکتیں اس وقت تک نازل ہوتی چلی جاتی ہیں جب تک مطلع فجر کا زمانہ پھر نہ آجائے یعنی وہ زمانہ جس میں فَیْجِ اَعْوَج کے بعد رسول کریم صلی اللہ علیہ وسلم کا روحانی ظہور پھر ہوگا۔
4797
Commentary:
The word سلام (peace) stands for a complete sentence meaning, "it is all peace." In the time of a Prophet or Divine Reformer a peculiar kind of mental peace or equanimity descends upon the believers amidst hardships and privations. The heavenly happiness which inspires believers at that time transcends all material and sensuous joys.
The expression مطلع الفجر means, the passing of the night of hardships and the rising of the dawn of predominance and ascendancy of the cause of truth.
3398
In the time of a Prophet or Divine Reformer a peculiar kind of mental peace descends upon the believers amidst hardships and privations. The heavenly happiness, which inspires them at that time, transcends all material and sensuous joys.
3398A
'Rising of the dawn' signifies the passing of the night of hardships and the rising of the dawn of predominance and ascendancy of the cause of Truth.