عَلَیۡہَا
Appears 42 times in Quran
Occurrences in Quran
Found 42 verses containing "عَلَیۡہَا".
۞ سَیَقُوۡلُ السُّفَہَآءُ مِنَ النَّاسِ مَا وَلّٰٮہُمۡ عَنۡ قِبۡلَتِہِمُ الَّتِیۡ کَانُوۡا عَلَیۡہَا ۚ قُل لِّلّٰہِ الۡمَشۡرِقُ وَالۡمَغۡرِبُ ۚ یَہۡدِیۡ مَنۡ یَّشَآءُ اِلٰی صِرٰطٍ مُّسۡتَقِیۡمٍ
2:116.
تحویل قبلہ کا واقعہ مدینہ منورہ میں ہوا۔ مکہ تک کوئی مشکل نہ تھی۔ آنحضرت صلی اللہ علیہ وسلم ایسی جگہ پر کھڑے ہوتے تھے کہ سامنے کعبہ بھی رہتا تھا اور بیت المقدس بھی۔ یہودی اس پر خوش ہوتے تھے کہ ہمارے قبلہ کی طرف بھی رُخ ہے۔ جب آنحضرت صلی اللہ علیہ وسلم مدینہ میں تشریف لائے تو چند ماہ بعد الہام ہوا کہ کعبہ کی طرف منہ کرو‘ خواہ بیت المقدس کی طرف سے رخ بدل جائے۔ سو آپ نے ایسا ہی کیا۔ اس پر بیوقوفوں نے اعتراض کیا جس کا جواب ان آیات میں دیا گیا ہے کہ کعبہ اپنی ذات میں کوئی چیز نہیں۔ اصل چیز خداتعالیٰ کی ذات ہے اور اس کے لئے مشرق و مغرب برابر ہیں۔
See 2:116.
In the foregoing several verses a pointed reference was made to the fact that in pursuance of a Divine plan the Patriarch Abraham had settled his wife Hagar and son Ishmael in the bleak and barren Valley of Mecca. When Ishmael grew up, Abraham rebuilt the Ka‘bah with his assistance and while rebuilding it prayed to God to raise among the Arabs a great Prophet, who should be humanity’s Guide and Leader for all time. When, however, in the fulness of time that great Prophet appeared, God’s eternal plan came into operation and the Ka‘bah was made the Qiblah for the whole of mankind. But while at Mecca, the Holy Prophet, in conformity with his old practice and also by Divine command, turned his face in Prayer to the Temple at Jerusalem which was the Qiblah of the Israelite Prophets. In Medina also he kept facing towards Jerusalem. But after a few months he was commanded by Divine revelation to turn his face towards the Ka‘bah. This was objected to by the Jews. The verse under comment fur
See 2:116.
Important Words:
قبلتھم (their Qiblah). The word قبلة is derived from قبل. They say قبل علی الشیء i.e. he began the thing and stuck to it. قبل المکانmeans, he came facing the house. اقبل علیه means, he advanced facing him. اقبل فلانا الشیء means, he put the thing before such a one or in front of him. قبلة means: (1) direction.; (2) direction to which a man turns while praying; (3) anything which one faces; (4) the Ka‘bah at Mecca to which Muslims turn their faces when praying (Aqrab).
Commentary:
In the preceding verses the Quran spoke of the people that have gone before, at the same time hinting at the difference between their deeds and those of the Muslims. In the present verse it introduces a subject in which the Muslims differ from other People of the Book, i.e. the subject of قبلة (Qiblah).
It is a usual practice with the Quran that it does not abruptly give any new commandment such as might appear hard to men. It generally begins by preparing the ground for the acceptance of such commandment by giving arguments in its favour and answering some objections that might possibly arise against it. See also 2:184, 185.
Similar is the case here. As the commandment regarding the change of Qiblah was likely to prove a stumbling block for some people, so the ground is prepared by making a general observation to the effect that the selection of a particular direction does not really matter. What matters is the spirit of obedience to God on the one hand and unity among the Faithful on the other. The clause, To Allah belong the East and the West, signifies that the selection of the East or the West is not of much importance, the real object being God only. The selection of a particular direction is primarily meant for the purpose of unity among the Faithful. But the direction must also be good, and God was now going to choose a good direction for the Muslims and the objections of the people would prove their own folly.
c
2:116.
1
تحویل قبلہ کا واقعہ مدینہ منورہ میں ہوا۔ مکہ تک کوئی مشکل نہ تھی۔ آنحضرت صلی اللہ علیہ وسلم ایسی جگہ پر کھڑے ہوتے تھے کہ سامنے کعبہ بھی رہتا تھا اور بیت المقدس بھی۔ یہودی اس پر خوش ہوتے تھے کہ ہمارے قبلہ کی طرف بھی رُخ ہے۔ جب آنحضرت صلی اللہ علیہ وسلم مدینہ میں تشریف لائے تو چند ماہ بعد الہام ہوا کہ کعبہ کی طرف منہ کرو‘ خواہ بیت المقدس کی طرف سے رخ بدل جائے۔ سو آپ نے ایسا ہی کیا۔ اس پر بیوقوفوں نے اعتراض کیا جس کا جواب ان آیات میں دیا گیا ہے کہ کعبہ اپنی ذات میں کوئی چیز نہیں۔ اصل چیز خداتعالیٰ کی ذات ہے اور اس کے لئے مشرق و مغرب برابر ہیں۔
a
See 2:116.
149
Important Words:
قبلتھم (their Qiblah). The word قبلة is derived from قبل. They say قبل علی الشیء i.e. he began the thing and stuck to it. قبل المکانmeans, he came facing the house. اقبل علیه means, he advanced facing him. اقبل فلانا الشیء means, he put the thing before such a one or in front of him. قبلة means: (1) direction.; (2) direction to which a man turns while praying; (3) anything which one faces; (4) the Ka‘bah at Mecca to which Muslims turn their faces when praying (Aqrab).
Commentary:
In the preceding verses the Quran spoke of the people that have gone before, at the same time hinting at the difference between their deeds and those of the Muslims. In the present verse it introduces a subject in which the Muslims differ from other People of the Book, i.e. the subject of قبلة (Qiblah).
It is a usual practice with the Quran that it does not abruptly give any new commandment such as might appear hard to men. It generally begins by preparing the ground for the acceptance of such commandment by giving arguments in its favour and answering some objections that might possibly arise against it. See also 2:184, 185.
Similar is the case here. As the commandment regarding the change of Qiblah was likely to prove a stumbling block for some people, so the ground is prepared by making a general observation to the effect that the selection of a particular direction does not really matter. What matters is the spirit of obedience to God on the one hand and unity among the Faithful on the other. The clause, To Allah belong the East and the West, signifies that the selection of the East or the West is not of much importance, the real object being God only. The selection of a particular direction is primarily meant for the purpose of unity among the Faithful. But the direction must also be good, and God was now going to choose a good direction for the Muslims and the objections of the people would prove their own folly.
a
See 2:116.
159
In the foregoing several verses a pointed reference was made to the fact that in pursuance of a Divine plan the Patriarch Abraham had settled his wife Hagar and son Ishmael in the bleak and barren Valley of Mecca. When Ishmael grew up, Abraham rebuilt the Ka‘bah with his assistance and while rebuilding it prayed to God to raise among the Arabs a great Prophet, who should be humanity’s Guide and Leader for all time. When, however, in the fulness of time that great Prophet appeared, God’s eternal plan came into operation and the Ka‘bah was made the Qiblah for the whole of mankind. But while at Mecca, the Holy Prophet, in conformity with his old practice and also by Divine command, turned his face in Prayer to the Temple at Jerusalem which was the Qiblah of the Israelite Prophets. In Medina also he kept facing towards Jerusalem. But after a few months he was commanded by Divine revelation to turn his face towards the Ka‘bah. This was objected to by the Jews. The verse under comment fur
فَتَقَبَّلَہَا رَبُّہَا بِقَبُوۡلٍ حَسَنٍ وَّاَنۡۢبَتَہَا نَبَاتًا حَسَنًا وَّکَفَّلَہَا زَکَرِیَّا ۖ کُلَّمَا دَخَلَ عَلَیۡہَا زَکَرِیَّا الۡمِحۡرَابَ وَجَدَ عِنۡدَہَا رِزۡقًا ۖ قَالَ یٰمَرۡیَمُ اَنّٰی لَکِ ہٰذَا ۖ قَالَتۡ ہُوَ مِنۡ عِنۡدِ اللّٰہِ ۖ اِنَّ اللّٰہَ یَرۡزُقُ مَنۡ یَّشَآءُ بِغَیۡرِ حِسَابٍ
’’بہترین حصہ‘‘ یہ ترجمہ محراب کا ہے جو لغت کے مطابق ہے (دیکھو اقرب الموارد) معنوں کے لحاظ سے یہ مطلب ہے کہ مریم کو اس کے وقف ہونے کے سبب سے اور زکریاؑ کی محبت کی وجہ سے گھر کے بہترین حصہ میں رکھا گیا تھا۔
Zachariah or Zacharias was the name of an Israelite holy person whom the Qur’an presents as a Prophet (6:86) but of whom the Bible speaks only as a priest (Luke, 1: 5). The person presented as a Prophet by the Bible is Zechariah (mark the difference in spelling) of whom the Qur’an, however, makes no mention. Zachariah of the Qur’an was the father of Yahya, (John) who was a cousin of Jesus.
The gifts were evidently brought by worshippers visiting the place and there was nothing extraordinary in Mary’s reply that the gifts were from Allah, for every good thing that comes to man is really from God, He being the Final Giver. In fact, from a girl of Mary’s religious upbringing any other reply would have been rather surprising.
Important Words:
کفلھا (made him her guardian) is derived from کفل. They say کفله i.e. he was or became responsible for him; he became his guardian. کفل خالدا زیدا means, he made Zaid the guardian of Khalid; he gave Khalid in the guardianship of Zaid (Aqrab).
زکریا (Zachariah or Zacharias) was the name of an Israelite holy person whom the Quran presents as a Prophet (6:86-90) but of whom the Bible speaks only as a priest (Luke 1:5). The person presented as a Prophet by the Bible is Zechariah (Zech. 1:1; mark the difference in spelling) of whom the Quran, however, makes no mention. زکریا of the Quran was the father of Yahya (John) who was a cousin of Jesus.
المحراب (chamber) is derived from حرب for which see 2:280. محرابmeans, a room in the uppermost story of a house; a chamber to which one ascends by stairs; the chief sitting place in a room or a house; the place or niche where the Imam stands while leading the Prayers in a mosque; a mosque or a place of worship (Aqrab & Lane). محراب (chamber of Prayer or the place of the Imam in a mosque) is probably so called because it is a place where one fights the forces of evil or where one gets divorced from the affairs and concerns of the world, the word حرب meaning fighting as well as being despoiled or deprived of all possessions (Mufradat).
Commentary:
Many fantastic stories have been woven round Mary’s reply to Zachariah’s question as to whence she got the gifts he found lying about her. The gifts were evidently brought by worshippers visiting the place and there was also nothing extraordinary in her reply that the gifts were from Allah, for every good thing that comes to man is really from God, He being the final agency. In fact, from a girl of Mary’s religious upbringing any other reply would rather have been surprising. The accounts of Mary having been provided with heavenly fruits by angels are, therefore, nothing but the figment of the commentators’ own minds and find no support whatsoever from the Quran or the sayings of the Holy Prophet. The pious reply of the child, however, made a deep impression on the mind of Zachariah and awakened in the depths of his soul the latent and natural desire of possessing a similarly virtuous child of his own.
The words, Surely Allah gives to whomsoever He pleases without measure, are most probably the words of God and not those of Mary. But if they are Mary’s words, they make her reply all the more impressive and Zachariah’s earnest prayer, referred to in the following verse, all the more justified.
6
’’بہترین حصہ‘‘ یہ ترجمہ محراب کا ہے جو لغت کے مطابق ہے (دیکھو اقرب الموارد) معنوں کے لحاظ سے یہ مطلب ہے کہ مریم کو اس کے وقف ہونے کے سبب سے اور زکریاؑ کی محبت کی وجہ سے گھر کے بہترین حصہ میں رکھا گیا تھا۔
328
Important Words:
کفلھا (made him her guardian) is derived from کفل. They say کفله i.e. he was or became responsible for him; he became his guardian. کفل خالدا زیدا means, he made Zaid the guardian of Khalid; he gave Khalid in the guardianship of Zaid (Aqrab).
زکریا (Zachariah or Zacharias) was the name of an Israelite holy person whom the Quran presents as a Prophet (6:86-90) but of whom the Bible speaks only as a priest (Luke 1:5). The person presented as a Prophet by the Bible is Zechariah (Zech. 1:1; mark the difference in spelling) of whom the Quran, however, makes no mention. زکریا of the Quran was the father of Yahya (John) who was a cousin of Jesus.
المحراب (chamber) is derived from حرب for which see 2:280. محرابmeans, a room in the uppermost story of a house; a chamber to which one ascends by stairs; the chief sitting place in a room or a house; the place or niche where the Imam stands while leading the Prayers in a mosque; a mosque or a place of worship (Aqrab & Lane). محراب (chamber of Prayer or the place of the Imam in a mosque) is probably so called because it is a place where one fights the forces of evil or where one gets divorced from the affairs and concerns of the world, the word حرب meaning fighting as well as being despoiled or deprived of all possessions (Mufradat).
Commentary:
Many fantastic stories have been woven round Mary’s reply to Zachariah’s question as to whence she got the gifts he found lying about her. The gifts were evidently brought by worshippers visiting the place and there was also nothing extraordinary in her reply that the gifts were from Allah, for every good thing that comes to man is really from God, He being the final agency. In fact, from a girl of Mary’s religious upbringing any other reply would rather have been surprising. The accounts of Mary having been provided with heavenly fruits by angels are, therefore, nothing but the figment of the commentators’ own minds and find no support whatsoever from the Quran or the sayings of the Holy Prophet. The pious reply of the child, however, made a deep impression on the mind of Zachariah and awakened in the depths of his soul the latent and natural desire of possessing a similarly virtuous child of his own.
The words, Surely Allah gives to whomsoever He pleases without measure, are most probably the words of God and not those of Mary. But if they are Mary’s words, they make her reply all the more impressive and Zachariah’s earnest prayer, referred to in the following verse, all the more justified.
403
Zachariah or Zacharias was the name of an Israelite holy person whom the Qur’an presents as a Prophet (6:86) but of whom the Bible speaks only as a priest (Luke, 1: 5). The person presented as a Prophet by the Bible is Zechariah (mark the difference in spelling) of whom the Qur’an, however, makes no mention. Zachariah of the Qur’an was the father of Yahya, (John) who was a cousin of Jesus.
404
The gifts were evidently brought by worshippers visiting the place and there was nothing extraordinary in Mary’s reply that the gifts were from Allah, for every good thing that comes to man is really from God, He being the Final Giver. In fact, from a girl of Mary’s religious upbringing any other reply would have been rather surprising.
فَبِمَا نَقۡضِہِمۡ مِّیۡثٰقَہُمۡ وَکُفۡرِہِمۡ بِاٰیٰتِ اللّٰہِ وَقَتۡلِہِمُ الۡاَنۡۢبِیَآءَ بِغَیۡرِ حَقٍّ وَّقَوۡلِہِمۡ قُلُوۡبُنَا غُلۡفٌۢ ۚ بَلۡ طَبَعَ اللّٰہُ عَلَیۡہَا بِکُفۡرِہِمۡ فَلَا یُؤۡمِنُوۡنَ اِلَّا قَلِیۡلًا
اس جگہ سب نبیوں کے قتل کا ذکر ہے اور سب تاریخیں اس پر متفق ہیں کہ سب نبیوں کو انہوں نے قتل نہیں کیا۔ پس اس جگہ قتل کے ارادہ کا ذکر ہے اور مصدر یا فعل کبھی مکمل ہوتا ہے۔ کبھی ادھورا اور دونوں کے لئے ایک لفظ بولا جاتا ہے۔ پس اس جگہ بھی قتل سے مراد قتل کا ارادہ یا ایسی تکلیفیں ہیں جن کا نتیجہ بعض دفعہ قتل ہوتا ہے۔
5:14.
3:182.
2:89.
2:89; 16:109; 83:15.
See {27}.
5:14.
3:182.
2:89.
2:89; 16:109; 83:15.
Important Words:
طبع (sealed) is similar to ختم for which see 2:8. طبع means, he sealed, stamped, imprinted or impressed (Lane).
غلف (wrapped in covers). See 2:89.
Commentary:
See 2:8; 2:62; 2:89.
a
5:14
b
3:182.
c
2:89.
d
2:89; 16:109; 83:15.
2
اس جگہ سب نبیوں کے قتل کا ذکر ہے اور سب تاریخیں اس پر متفق ہیں کہ سب نبیوں کو انہوں نے قتل نہیں کیا۔ پس اس جگہ قتل کے ارادہ کا ذکر ہے اور مصدر یا فعل کبھی مکمل ہوتا ہے۔ کبھی ادھورا اور دونوں کے لئے ایک لفظ بولا جاتا ہے۔ پس اس جگہ بھی قتل سے مراد قتل کا ارادہ یا ایسی تکلیفیں ہیں جن کا نتیجہ بعض دفعہ قتل ہوتا ہے۔
d
5:14.
e
3:182.
f
2:89.
g
2:89; 16:109; 83:15.
619
Important Words:
طبع (sealed) is similar to ختم for which see 2:8. طبع means, he sealed, stamped, imprinted or impressed (Lane).
غلف (wrapped in covers). See 2:89.
Commentary:
See 2:8; 2:62; 2:89.
d
5:14.
e
3:182.
f
2:89.
g
2:89; 16:109; 83:15.
695
See {27}.
قَالُوۡا نُرِیۡدُ اَنۡ نَّاۡکُلَ مِنۡہَا وَتَطۡمَئِنَّ قُلُوۡبُنَا وَنَعۡلَمَ اَنۡ قَدۡ صَدَقۡتَنَا وَنَکُوۡنَ عَلَیۡہَا مِنَ الشّٰہِدِیۡنَ
Commentary:
The disciples of Jesus have, in this verse, mentioned four objects which the fulfilment of the prayer of Jesus about the food asked for was meant to serve: (1) that they might eat thereof and their hunger might be satisfied; (2) that their minds might be at rest. This also shows that they desired a permanent provision of sustenance because a single meal could not put their minds at rest or relieve them of anxiety about their livelihood in the future so that they might be able to preach the message of God free from all care and devote themselves fully to the service of religion; (3) that the prophecy of Jesus contained in 3:50 might be fulfilled; and (4) that they might become witnesses to the fulfilment of his prayer and of the truth of their religion, and people might know that God helps and favours those who are devoted to the service of His religion. The history of the early Christian Church shows that God did actually make extraordinary provision for the sustenance of those who devoted their lives to the preaching of the message of Jesus. Nay, even now Christians, though they have drifted far away from the truth, are enjoying an extra good table spread with food.
741
Commentary:
The disciples of Jesus have, in this verse, mentioned four objects which the fulfilment of the prayer of Jesus about the food asked for was meant to serve: (1) that they might eat thereof and their hunger might be satisfied; (2) that their minds might be at rest. This also shows that they desired a permanent provision of sustenance because a single meal could not put their minds at rest or relieve them of anxiety about their livelihood in the future so that they might be able to preach the message of God free from all care and devote themselves fully to the service of religion; (3) that the prophecy of Jesus contained in 3:50 might be fulfilled; and (4) that they might become witnesses to the fulfilment of his prayer and of the truth of their religion, and people might know that God helps and favours those who are devoted to the service of His religion. The history of the early Christian Church shows that God did actually make extraordinary provision for the sustenance of those who devoted their lives to the preaching of the message of Jesus. Nay, even now Christians, though they have drifted far away from the truth, are enjoying an extra good table spread with food.
۞ اِنَّمَا الصَّدَقٰتُ لِلۡفُقَرَآءِ وَالۡمَسٰکِیۡنِ وَالۡعٰمِلِیۡنَ عَلَیۡہَا وَالۡمُؤَلَّفَۃِ قُلُوۡبُہُمۡ وَفِی الرِّقَابِ وَالۡغٰرِمِیۡنَ وَفِیۡ سَبِیۡلِ اللّٰہِ وَابۡنِ السَّبِیۡلِ ۖ فَرِیۡضَۃً مِّنَ اللّٰہِ ۗ وَاللّٰہُ عَلِیۡمٌ حَکِیۡمٌ
صَدَقَات (Sadaqat) 在这里的意思是强制性的或必须要给予的施舍物, 即天课 (زَكَاةْ, Zakat)。这节经文规定了要给予天课的对象和人: (a) فُقَرَاء (Fuqara’) 从词根فَقَرَ (Faqara) 看, 它的意思是‘它断了他的脊骨--------Lane) 那就是, 被贫困和疾病压垮的那些人。(b) مَسَاكِيْن (Masakin), 即那些有工作能力但缺乏工作手段 (资料、工具的那些人)。(c) 那些雇用来收集、记账或履行与 Zakat 有关的其他工作人员。(d) 归信伊斯兰教不久的, 需要金钱援助的新信士。(e) 奴隶、战俘以及其他要他们偿付给被杀的家属赎金来获得他们自由的这类人。(f) 那些无力还债或在生意中受到惨重损失的人, 等等。(g) 任何高贵的事业。(h) 在旅途上由于缺少金钱而陷于困境的人, 或在探索知识, 或为了促进社会关系的旅程中生活拮据的那些人。
یعنی ایسے کفار جو اسلام کی تحقیق کرنا چاہیں اور اس غرض کے لئے ان کی کچھ مدد کی جائے۔ یہ مطلب نہیں کہ جو کفار رشوت دے کر خریدے جا سکیں۔
Sadaqat here means, obligatory alms, i.e. Zakat. The verse defines the objects and persons on whom Zakat is to be spent: (a) Fuqara’ (from the root Faqara which means, it broke the vertebrae of his back—Lane) i.e. those broken with poverty or disease. (b) Masakin, i.e. those possessing the ability to work but lacking the means thereof. (c) Those employed in collecting the Zakat or in keeping an account thereof or in the performance of any other duty connected with it. (d) New converts to Islam in need of monetary help. (e) Slaves, captives and such other persons as are called upon to pay blood- money to secure their freedom. (f) Those unable to pay their debts or have suffered extraordinary loss in business, etc. (g) Any noble cause. (h) Those stranded on a journey for lack of money or those who travel in search of knowledge or for promoting social relations.
Important Words:
صدقات (alms) is the plural of and here signifies Zakah. See also 4:5.
الفقراء (the poor) is the plural of فقیر which is derived from) فقر (faqara) which means, he dug the ground or he dug a well to draw forth water; or he bored or perforated beads, etc. فقر البعیر means, he made an incision in the nose of the camel to render it tractable. فقرہ also means, he broke the فقار or vertebrae of his back. فقر (faqura) or فقر (faqira) or افتقرmeans, he was or became poor or needy. فقر (faqrun) means, poverty, want or need; the state of a man when he has only what suffices for his household. فقیر means, poor or needy; one having only what suffices for his household; one who has only a bare sufficiency of food; one who is crippled by disease; one who has no trade or has only a mean trade. The word (one who possesses only what is barely sufficient) differs from مسکین (for which see below) which means, one who possesses nothing, altogether destitute. Some authorities however differ from this view (Lane). See also 2:269.
المساکین (the needy) is the plural of مسکین which is derived from سکن which means, he or it was or became still, motionless or stationary or quiet or clam. مسکین means, lowly, humble or submissive; low, abject or in a state of humiliation; weak, subdued or suppressed; poor; destitute, i.e. possessing nothing; or possessing somewhat; rendered by poverty to have little power of motion. Authorities differ as to who is in a worse condition—فقیر or مسکین (Lane).
Commentary:
In the previous verse reference was made to the displeasure of the hypocrites if they were not given a share in the Zakah. The present verse defines the objects for which Zakah is to be spent and these, as the verse explains, are eight in number.
The first-mentioned class, i.e. فقراء (the poor), signifies those broken or perforated with poverty or disease, whereas, the second-mentioned class, i.e. مساکین (the needy) signifies those rendered motionless through want of means, e.g. the unemployed, or those possessing the ability to work but lacking the means thereof.
The words, those employed in connection therewith, signify those who are employed in collecting Zakah, or in keeping an account thereof or in the performance of any other duty connected therewith.
The words, whose hearts are to be reconciled, mean those whose hearts are sincerely inclined towards Islam but who, owing to their having become disconnected with their former society, stand in need of monetary help. The term extends to new converts also.
The word, slaves, signifies, besides actual slaves, captives and such persons as are called upon to pay blood money to secure their freedom.
The expression, for those in debt, means those who are unable to pay their debts or those who have suffered an extraordinary loss in trade, etc.
The words, for the cause of Allah, imply every good or pious work commanded by God.
The term ابن السبیل (the wayfarer) includes those stranded on a journey for lack of money; or those who travel in search of knowledge or for promoting social relations. See also 2:178.
571
صَدَقَات (Sadaqat) 在这里的意思是强制性的或必须要给予的施舍物, 即天课 (زَكَاةْ, Zakat)。这节经文规定了要给予天课的对象和人: (a) فُقَرَاء (Fuqara’) 从词根فَقَرَ (Faqara) 看, 它的意思是‘它断了他的脊骨--------Lane) 那就是, 被贫困和疾病压垮的那些人。(b) مَسَاكِيْن (Masakin), 即那些有工作能力但缺乏工作手段 (资料、工具的那些人)。(c) 那些雇用来收集、记账或履行与 Zakat 有关的其他工作人员。(d) 归信伊斯兰教不久的, 需要金钱援助的新信士。(e) 奴隶、战俘以及其他要他们偿付给被杀的家属赎金来获得他们自由的这类人。(f) 那些无力还债或在生意中受到惨重损失的人, 等等。(g) 任何高贵的事业。(h) 在旅途上由于缺少金钱而陷于困境的人, 或在探索知识, 或为了促进社会关系的旅程中生活拮据的那些人。
1
یعنی ایسے کفار جو اسلام کی تحقیق کرنا چاہیں اور اس غرض کے لئے ان کی کچھ مدد کی جائے۔ یہ مطلب نہیں کہ جو کفار رشوت دے کر خریدے جا سکیں۔
1215
Important Words:
صدقات (alms) is the plural of and here signifies Zakah. See also 4:5.
الفقراء (the poor) is the plural of فقیر which is derived from) فقر (faqara) which means, he dug the ground or he dug a well to draw forth water; or he bored or perforated beads, etc. فقر البعیر means, he made an incision in the nose of the camel to render it tractable. فقرہ also means, he broke the فقار or vertebrae of his back. فقر (faqura) or فقر (faqira) or افتقرmeans, he was or became poor or needy. فقر (faqrun) means, poverty, want or need; the state of a man when he has only what suffices for his household. فقیر means, poor or needy; one having only what suffices for his household; one who has only a bare sufficiency of food; one who is crippled by disease; one who has no trade or has only a mean trade. The word (one who possesses only what is barely sufficient) differs from مسکین (for which see below) which means, one who possesses nothing, altogether destitute. Some authorities however differ from this view (Lane). See also 2:269.
المساکین (the needy) is the plural of مسکین which is derived from سکن which means, he or it was or became still, motionless or stationary or quiet or clam. مسکین means, lowly, humble or submissive; low, abject or in a state of humiliation; weak, subdued or suppressed; poor; destitute, i.e. possessing nothing; or possessing somewhat; rendered by poverty to have little power of motion. Authorities differ as to who is in a worse condition—فقیر or مسکین (Lane).
Commentary:
In the previous verse reference was made to the displeasure of the hypocrites if they were not given a share in the Zakah. The present verse defines the objects for which Zakah is to be spent and these, as the verse explains, are eight in number.
The first-mentioned class, i.e. فقراء (the poor), signifies those broken or perforated with poverty or disease, whereas, the second-mentioned class, i.e. مساکین (the needy) signifies those rendered motionless through want of means, e.g. the unemployed, or those possessing the ability to work but lacking the means thereof.
The words, those employed in connection therewith, signify those who are employed in collecting Zakah, or in keeping an account thereof or in the performance of any other duty connected therewith.
The words, whose hearts are to be reconciled, mean those whose hearts are sincerely inclined towards Islam but who, owing to their having become disconnected with their former society, stand in need of monetary help. The term extends to new converts also.
The word, slaves, signifies, besides actual slaves, captives and such persons as are called upon to pay blood money to secure their freedom.
The expression, for those in debt, means those who are unable to pay their debts or those who have suffered an extraordinary loss in trade, etc.
The words, for the cause of Allah, imply every good or pious work commanded by God.
The term ابن السبیل (the wayfarer) includes those stranded on a journey for lack of money; or those who travel in search of knowledge or for promoting social relations. See also 2:178.
1193
Sadaqat here means, obligatory alms, i.e. Zakat. The verse defines the objects and persons on whom Zakat is to be spent: (a) Fuqara’ (from the root Faqara which means, it broke the vertebrae of his back—Lane) i.e. those broken with poverty or disease. (b) Masakin, i.e. those possessing the ability to work but lacking the means thereof. (c) Those employed in collecting the Zakat or in keeping an account thereof or in the performance of any other duty connected with it. (d) New converts to Islam in need of monetary help. (e) Slaves, captives and such other persons as are called upon to pay blood- money to secure their freedom. (f) Those unable to pay their debts or have suffered extraordinary loss in business, etc. (g) Any noble cause. (h) Those stranded on a journey for lack of money or those who travel in search of knowledge or for promoting social relations.
وَقَالُوۡا ہٰذِہٖۤ اَنۡعٰمٌ وَّحَرۡثٌ حِجۡرٌ لَّا یَطۡعَمُہَاۤ اِلَّا مَنۡ نَّشَآءُ بِزَعۡمِہِمۡ وَاَنۡعٰمٌ حُرِّمَتۡ ظُہُوۡرُہَا وَاَنۡعٰمٌ لَّا یَذۡکُرُوۡنَ اسۡمَ اللّٰہِ عَلَیۡہَا افۡتِرَآءً عَلَیۡہِ ۚ سَیَجۡزِیۡہِمۡ بِمَا کَانُوۡا یَفۡتَرُوۡنَ
By "forbidden crops" are meant such cultivated fields as were dedicated to the idols. These could be used only by the priests that attended upon them.
The cattle mentioned in 5:104. They were not used for riding or as beasts of burden.
Cattle dedicated to the associate-gods of Meccan idolaters. There is no reference here to the mentioning of God’s name at the time of slaughtering.
Important Words:
حجر (forbidden). حجرہ (hajara-hu) means, he prevented or prohibited or forbade or interdicted him; or tie deprived him. حجر (hijr) means, forbidden or prohibited or unlawful; the faculty of reason or understanding because it prevents one from doing improper acts. The word also means custody or guardianship (Aqrab).
Commentary:
This verse gives another instance of the absurdity of man-made laws.
By "forbidden crops" are meant such cultivated fields as were dedicated to idols. These could be used only by the priests that attended upon the idols. The cattle might eat of all crops except those that were dedicated to idols.
The cattle whose backs were forbidden are those mentioned in 5:104. Nobody was allowed to ride them or use them as beasts of burden.
The cattle over which they pronounce not the name of Allah are the cattle which they dedicated to their associate-gods. There is no reference here to the mentioning of God’s name at the time of slaughtering.
878
Important Words:
حجر (forbidden). حجرہ (hajara-hu) means, he prevented or prohibited or forbade or interdicted him; or tie deprived him. حجر (hijr) means, forbidden or prohibited or unlawful; the faculty of reason or understanding because it prevents one from doing improper acts. The word also means custody or guardianship (Aqrab).
Commentary:
This verse gives another instance of the absurdity of man-made laws.
By "forbidden crops" are meant such cultivated fields as were dedicated to idols. These could be used only by the priests that attended upon the idols. The cattle might eat of all crops except those that were dedicated to idols.
The cattle whose backs were forbidden are those mentioned in 5:104. Nobody was allowed to ride them or use them as beasts of burden.
The cattle over which they pronounce not the name of Allah are the cattle which they dedicated to their associate-gods. There is no reference here to the mentioning of God’s name at the time of slaughtering.
917
By "forbidden crops" are meant such cultivated fields as were dedicated to the idols. These could be used only by the priests that attended upon them.
918
The cattle mentioned in 5:104. They were not used for riding or as beasts of burden.
919
Cattle dedicated to the associate-gods of Meccan idolaters. There is no reference here to the mentioning of God’s name at the time of slaughtering.
قُلۡ اَغَیۡرَ اللّٰہِ اَبۡغِیۡ رَبًّا وَّہُوَ رَبُّ کُلِّ شَیۡءٍ ۚ وَلَا تَکۡسِبُ کُلُّ نَفۡسٍ اِلَّا عَلَیۡہَا ۚ وَلَا تَزِرُ وَازِرَۃٌ وِّزۡرَ اُخۡرٰی ۚ ثُمَّ اِلٰی رَبِّکُمۡ مَّرۡجِعُکُمۡ فَیُنَبِّئُکُمۡ بِمَا کُنۡتُمۡ فِیۡہِ تَخۡتَلِفُوۡنَ
عیسائی اس آیت سے استدلال کرتے ہیں کہ اس کا یہ مطلب ہے کہ کوئی گناہگار کفارہ نہیں ہو سکتا۔ اور اسلامی تعلیم کے مطابق صرف مسیحؑ بے گناہ تھا۔ لیکن بوجھ اٹھانے والی ہستی کے معنے گنہگار کے نہیں بلکہ یہ ہیں کہ جو خداتعالیٰ کے سامنے جواب دہ ہو۔ اور مسیحؑ خود مدعی ہے کہ وہ خداتعالیٰ کے سامنے جواب دہ ہے اور یہ بھی کہ وہ بے گناہ نہیں (نیا عہدنامہ لوقا باب۱۸ آیت۱۹۔ نیز دیکھو متی باب۱۹ آیت۱۷ و مرقس باب۱۰ آیت۱۸) پس وہ کفارہ نہیں ہو سکتا۔
7:141.
17:16; 35:19; 53:39.
This verse contains, as do vv. 17:16; 53:40, 41, a forceful repudiation of the doctrine of Atonement and emphatically draws attention to the fact that everyone has to carry his own cross and to account for his own actions. Nobody’s vicarious sacrifice can do one any good.
7:141.
17:16; 35:19; 53:39.
Commentary:
The verse supplies the reason why one should be devoted to God, for He alone is "the Lord of all things". The verse also makes it clear that on the day when man will be presented before God and will render an account of his deeds, nobody will be able to take upon himself a part of his burden. The word "burden" here signifies "sin". In the words, bearer of burden, it is also hinted that this principle applies only to human beings who are the bearers of burdens; but that if God so willed, He could Himself remove the burden of a soul, i.e. pardon it.
d
7:141.
e
17:16; 35:19; 53:39.
469
这节经文如17:16; 53:40-41节那些经文那样, 有力地驳斥了为世人赎罪而受难致使的这一教义, 而且使人们确实注意到每一个人必须背上他自己的十字架以及汇报他自己的行为。没有人能够在代替别人牺牲中对别人会有什么好处。
1
عیسائی اس آیت سے استدلال کرتے ہیں کہ اس کا یہ مطلب ہے کہ کوئی گناہگار کفارہ نہیں ہو سکتا۔ اور اسلامی تعلیم کے مطابق صرف مسیحؑ بے گناہ تھا۔ لیکن بوجھ اٹھانے والی ہستی کے معنے گنہگار کے نہیں بلکہ یہ ہیں کہ جو خداتعالیٰ کے سامنے جواب دہ ہو۔ اور مسیحؑ خود مدعی ہے کہ وہ خداتعالیٰ کے سامنے جواب دہ ہے اور یہ بھی کہ وہ بے گناہ نہیں (نیا عہدنامہ لوقا باب۱۸ آیت۱۹۔ نیز دیکھو متی باب۱۹ آیت۱۷ و مرقس باب۱۰ آیت۱۸) پس وہ کفارہ نہیں ہو سکتا۔
b
7:141.
c
17:16; 35:19; 53:39.
904
Commentary:
The verse supplies the reason why one should be devoted to God, for He alone is "the Lord of all things". The verse also makes it clear that on the day when man will be presented before God and will render an account of his deeds, nobody will be able to take upon himself a part of his burden. The word "burden" here signifies "sin". In the words, bearer of burden, it is also hinted that this principle applies only to human beings who are the bearers of burdens; but that if God so willed, He could Himself remove the burden of a soul, i.e. pardon it.
a
7:141.
b
17:16; 35:19; 53:39.
940
This verse contains, as do vv. 17:16; 53:40, 41, a forceful repudiation of the doctrine of Atonement and emphatically draws attention to the fact that everyone has to carry his own cross and to account for his own actions. Nobody’s vicarious sacrifice can do one any good.
یَوۡمَ یُحۡمٰی عَلَیۡہَا فِیۡ نَارِ جَہَنَّمَ فَتُکۡوٰی بِہَا جِبَاہُہُمۡ وَجُنُوۡبُہُمۡ وَظُہُوۡرُہُمۡ ۖ ہٰذَا مَا کَنَزۡتُمۡ لِاَنۡفُسِکُمۡ فَذُوۡقُوۡا مَا کُنۡتُمۡ تَکۡنِزُوۡنَ
The expression seems to be figurative. When a rich man, out of miserliness or pride, refuses to help a needy person, his forehead becomes contracted into a frown. Then he turns aside and finally disdainfully shows his back to the man seeking his help. Quite appropriately, it is mentioned that the foreheads, the sides and the backs will be branded.
Important Words:
تکوی (branded) is formed from کوی. They say کواہ i.e. he cauterized him or it; he burnt his or its skin with a piece of iron or the like (Lane). کویت الدابة means, I cauterized or branded the beast with a piece of hot iron (Mufradat). کوت العقرب فلانا means, the scorpion stung such a one. الکی which is the noun-infinitive from کوی means, the act of cauterizing or branding with a piece of hot iron (whether for the purpose of putting a mark or for curing a disease). The Arabs say آخر الدواء الکی i.e. the last remedy (in certain diseases) is cauterizing (Aqrab).
Commentary:
The reward and punishment of the life to come will not be of a physical nature, but will be the spiritual representation of the actions of man in the present life. This is clear from the verse under comment, which states that only three parts of the body—the forehead, the side and the back—will be branded.
The expression is clearly figurative. When a rich man, out of miserliness or pride, refuses to help a beggar, the first sign that appears on his person is that his forehead contracts into a frown. Then he turns on his side, and finally he disdainfully shows his back to the man seeking his help. Fittingly, therefore, the forehead, the side and the back have been spoken of here as being branded, i.e. in the afterlife these parts will appear to be branded with a hot iron, as if bearing testimony against themselves.
The verse also signifies that even in the present life the hoarded treasures of Jews and Christians will become a source of grievous punishment for them. In this case, the threatened punishment might be taken to refer to devastating wars such as the present one, in which hot metal in various forms is destroying the western peoples. They receive it on their foreheads, sides and backs, i.e. whether facing the enemy or making a flank movement or turning their backs; and, curiously enough, Jews are as much hit by these wars as are Christians.
1195
Important Words:
تکوی (branded) is formed from کوی. They say کواہ i.e. he cauterized him or it; he burnt his or its skin with a piece of iron or the like (Lane). کویت الدابة means, I cauterized or branded the beast with a piece of hot iron (Mufradat). کوت العقرب فلانا means, the scorpion stung such a one. الکی which is the noun-infinitive from کوی means, the act of cauterizing or branding with a piece of hot iron (whether for the purpose of putting a mark or for curing a disease). The Arabs say آخر الدواء الکی i.e. the last remedy (in certain diseases) is cauterizing (Aqrab).
Commentary:
The reward and punishment of the life to come will not be of a physical nature, but will be the spiritual representation of the actions of man in the present life. This is clear from the verse under comment, which states that only three parts of the body—the forehead, the side and the back—will be branded.
The expression is clearly figurative. When a rich man, out of miserliness or pride, refuses to help a beggar, the first sign that appears on his person is that his forehead contracts into a frown. Then he turns on his side, and finally he disdainfully shows his back to the man seeking his help. Fittingly, therefore, the forehead, the side and the back have been spoken of here as being branded, i.e. in the afterlife these parts will appear to be branded with a hot iron, as if bearing testimony against themselves.
The verse also signifies that even in the present life the hoarded treasures of Jews and Christians will become a source of grievous punishment for them. In this case, the threatened punishment might be taken to refer to devastating wars such as the present one, in which hot metal in various forms is destroying the western peoples. They receive it on their foreheads, sides and backs, i.e. whether facing the enemy or making a flank movement or turning their backs; and, curiously enough, Jews are as much hit by these wars as are Christians.
1180
The expression seems to be figurative. When a rich man, out of miserliness or pride, refuses to help a needy person, his forehead becomes contracted into a frown. Then he turns aside and finally disdainfully shows his back to the man seeking his help. Quite appropriately, it is mentioned that the foreheads, the sides and the backs will be branded.
قُلۡ یٰۤاَیُّہَا النَّاسُ قَدۡ جَآءَکُمُ الۡحَقُّ مِنۡ رَّبِّکُمۡ ۖ فَمَنِ اہۡتَدٰی فَاِنَّمَا یَہۡتَدِیۡ لِنَفۡسِہٖ ۖ وَمَنۡ ضَلَّ فَاِنَّمَا یَضِلُّ عَلَیۡہَا ۖ وَمَاۤ اَنَا۠ عَلَیۡکُمۡ بِوَکِیۡلٍ
27:93; 39:42.
27:93; 39:42.
27:93; 39:42.
Commentary:
The Holy Prophet is asked to tell disbelievers that personally he would gain or lose nothing by their good or bad actions because he had not been appointed a keeper over them. His duty was confined to the delivery of the Message entrusted to him.
g
27:93; 39:42.
a
27:93; 39:42.
1380
Commentary:
The Holy Prophet is asked to tell disbelievers that personally he would gain or lose nothing by their good or bad actions because he had not been appointed a keeper over them. His duty was confined to the delivery of the Message entrusted to him.
b
27:93; 39:42.
فَلَمَّا جَآءَ اَمۡرُنَا جَعَلۡنَا عٰلِیَہَا سَافِلَہَا وَاَمۡطَرۡنَا عَلَیۡہَا حِجَارَۃً مِّنۡ سِجِّیۡلٍ مَّنۡضُوۡدٍ
یعنی عذاب کے متعلق۔
15:75.
51:34.
It appears that the people of Lot were destroyed by a terrible earthquake. Violent earthquakes often turn parts of the earth upside down and fragments of earth fly off into the air and then fall down.
15:75.
51:34.
Important Words:
سجیل (stones of clay) is derived from سجل (sajjala) which is again derived from سجل (sajala). They say سجل القرآن (sajjalal-Quran) i.e. he read or recited the Quran continuously.
سجل القاضی (sajjalal-Qadi) means, the judge decided judicially and recorded the sentence in his record. سجل به means, he threw it from above. سجیل means, stones like lumps of dry or tough clay; stones of clay. The Quranic words mean, stones of clay which had been written or decreed for them that they should be punished therewith (Lane & Aqrab).
منضود (layer upon layer) is derived from نضد which means, he put goods or commodities one upon another, or he put or set them together in regular order; he put them one upon another or side by side compactly or he set them together in regular order (Lane).
Commentary:
It appears that the people of Lot were destroyed by a terrible earthquake. Violent earthquakes often turn parts of the earth upside down and fragments of earth fly off into the air and then fall down.
The expression, layer upon layer, suggests that the earthquake shocks were repeated over some length of time.
a
15:75.
b
51:34.
1
یعنی عذاب کے متعلق۔
d
15:75.
e
51:34.
1463
Important Words:
سجیل (stones of clay) is derived from سجل (sajjala) which is again derived from سجل (sajala). They say سجل القرآن (sajjalal-Quran) i.e. he read or recited the Quran continuously.
سجل القاضی (sajjalal-Qadi) means, the judge decided judicially and recorded the sentence in his record. سجل به means, he threw it from above. سجیل means, stones like lumps of dry or tough clay; stones of clay. The Quranic words mean, stones of clay which had been written or decreed for them that they should be punished therewith (Lane & Aqrab).
منضود (layer upon layer) is derived from نضد which means, he put goods or commodities one upon another, or he put or set them together in regular order; he put them one upon another or side by side compactly or he set them together in regular order (Lane).
Commentary:
It appears that the people of Lot were destroyed by a terrible earthquake. Violent earthquakes often turn parts of the earth upside down and fragments of earth fly off into the air and then fall down.
The expression, layer upon layer, suggests that the earthquake shocks were repeated over some length of time.
d
15:75.
e
51:34.
1339A
It appears that the people of Lot were destroyed by a terrible earthquake. Violent earthquakes often turn parts of the earth upside down and fragments of earth fly off into the air and then fall down.
وَکَاَیِّنۡ مِّنۡ اٰیَۃٍ فِی السَّمٰوٰتِ وَالۡاَرۡضِ یَمُرُّوۡنَ عَلَیۡہَا وَہُمۡ عَنۡہَا مُعۡرِضُوۡنَ
21:33; 23:67.
21:33; 23:67.
The verse points to a fundamental difference between the attitude of a believer and a disbeliever. Whereas the believer goes about with his eyes open and is ready to grasp the slightest Divine hint, the disbeliever behaves like a blind man, refusing to benefit even from clear and manifest Signs.
21:33; 23:67.
Commentary:
The verse points to a fundamental difference between the attitude of a believer and a disbeliever. Whereas the former goes about with his eyes open and is ready to grasp the slightest divine hint, the latter behaves like a blind man, refusing to benefit even from clear and manifest signs. Both of them are endowed with identical faculties and natural powers, but whereas the believer makes proper use of them, the disbeliever does not.
f
21:33; 23:67.
a
21:33; 23:67.
1605
Commentary:
The verse points to a fundamental difference between the attitude of a believer and a disbeliever. Whereas the former goes about with his eyes open and is ready to grasp the slightest divine hint, the latter behaves like a blind man, refusing to benefit even from clear and manifest signs. Both of them are endowed with identical faculties and natural powers, but whereas the believer makes proper use of them, the disbeliever does not.
d
21:33; 23:67.
1416
The verse points to a fundamental difference between the attitude of a believer and a disbeliever. Whereas the believer goes about with his eyes open and is ready to grasp the slightest Divine hint, the disbeliever behaves like a blind man, refusing to benefit even from clear and manifest Signs.
وَلَوۡ یُؤَاخِذُ اللّٰہُ النَّاسَ بِظُلۡمِہِمۡ مَّا تَرَکَ عَلَیۡہَا مِنۡ دَآبَّۃٍ وَّلٰکِنۡ یُّؤَخِّرُہُمۡ اِلٰۤی اَجَلٍ مُّسَمًّی ۖ فَاِذَا جَآءَ اَجَلُہُمۡ لَا یَسۡتَـٔۡخِرُوۡنَ سَاعَۃً ۖ وَّلَا یَسۡتَقۡدِمُوۡنَ
10:12; 18:59; 35:46.
7:35; 10:50.
The reason why punishment is delayed is that if all sins had been at once punished by God, the world would have come to an end and all life on earth would have become extinct. Man would have perished as a result of his sins and there would have been left no purpose in the survival of beasts, animals and birds, etc. after his destruction. Being created for man’s use and benefit they would have perished with him.
10:12; 18:59; 35:46.
7:35; 10:50.
Commentary:
This verse furnishes an answer to a possible doubt arising from the preceding verse. The doubter would say, if Divine revelation is the only source of guidance, and teachings devised by man all lead to error, why then do disbelievers, in spite of their rejection of Divine guidance, not always come to grief in this life? On the contrary, many of them are seen to prosper, which fact shows that they are not altogether in the wrong. One answer implied in the verse is that if thieves, robbers and murderers do not always meet with immediate punishment and sometimes get respite, how can respite granted to rejecters of the Quran be adduced as a proof that it is not the revealed word of God? Another reason embodied in this verse as to why punishment is not always meted out to the guilty is that if all sins had been at once punished by God, the world would have come to an end and all life on earth would have become extinct. Man would have perished as a result of his sins and there would have been no purpose in the beasts, animals, birds etc., remaining alive after his destruction. Being created for man’s use and benefit they would have perished with him. So God’s wise plan in granting respite to evildoers and deferring their punishment provides yet another proof of the life after death when man’s actions will meet with full and even-handed justice.
a
10:12; 18:59; 35:46.
b
7:35; 10:50.
b
10:12; 18:59; 35:46.
c
7:35; 10:50.
1862
Commentary:
This verse furnishes an answer to a possible doubt arising from the preceding verse. The doubter would say, if Divine revelation is the only source of guidance, and teachings devised by man all lead to error, why then do disbelievers, in spite of their rejection of Divine guidance, not always come to grief in this life? On the contrary, many of them are seen to prosper, which fact shows that they are not altogether in the wrong. One answer implied in the verse is that if thieves, robbers and murderers do not always meet with immediate punishment and sometimes get respite, how can respite granted to rejecters of the Quran be adduced as a proof that it is not the revealed word of God? Another reason embodied in this verse as to why punishment is not always meted out to the guilty is that if all sins had been at once punished by God, the world would have come to an end and all life on earth would have become extinct. Man would have perished as a result of his sins and there would have been no purpose in the beasts, animals, birds etc., remaining alive after his destruction. Being created for man’s use and benefit they would have perished with him. So God’s wise plan in granting respite to evildoers and deferring their punishment provides yet another proof of the life after death when man’s actions will meet with full and even-handed justice.
b
10:12; 18:59; 35:46.
c
7:35; 10:50.
1554
The reason why punishment is delayed is that if all sins had been at once punished by God, the world would have come to an end and all life on earth would have become extinct. Man would have perished as a result of his sins and there would have been left no purpose in the survival of beasts, animals and birds, etc. after his destruction. Being created for man’s use and benefit they would have perished with him.
مَّنِ اہۡتَدٰی فَاِنَّمَا یَہۡتَدِیۡ لِنَفۡسِہٖ ۖ وَمَنۡ ضَلَّ فَاِنَّمَا یَضِلُّ عَلَیۡہَا ۚ وَلَا تَزِرُ وَازِرَۃٌ وِّزۡرَ اُخۡرٰی ۗ وَمَا کُنَّا مُعَذِّبِیۡنَ حَتّٰی نَبۡعَثَ رَسُوۡلًا
10:109; 39:42.
6:165; 35:19; 39:8; 53:39.
28:60.
惩罚不是外来的事物, 而是在人类内部产生的。事实上, 天上的报答和火狱的惩罚只是人在今生做的种种善事或恶行的许多化身和代表。因此, 在今生人是他自己命运的缔造者, 而在后世可以这样说, 他是他自己的报答者或惩罚者。
每个人都须背上他自己的十字架。任何别人代他牺牲, 对他没有好处。这节经文彻底打击了替人赎罪的这一教义的基础。
在我们这一代, 这个世界已经见到了许多瘟疫、饥馑、战争、地震, 与其他史无前例地严重的、无可比拟的大规模的、一个紧接一个的灾难来加重人类生活的苦难。这些天灾人祸来到世间之前, 安拉一定已经派来了一个警告者。
یعنی کوئی شخص جس پر جواب دہی لازمی ہو دوسرے کی جگہ جواب دہی نہیں کر سکے گا۔ نیز دیکھئے نوٹ سورۃ انعام آیت۱۶۵
10:109; 39:42.
6:165; 35:19; 39:8; 53:39.
28:60.
Punishment is not something that comes from outside but it takes its birth within man himself. In fact, the punishments and rewards of Heaven and Hell will only be so many embodiments and representations of the deeds, good or bad, of man done by him in this life. Thus in this life man is the architect of his own destiny and in the next he will be, so to say, his own rewarder or punisher.
Everyone has to bear his own cross. Nobody’s vicarious sacrifice can do him any good. The verse strikes at the root of the doctrine of atonement.
The world has, in our own generation, seen pestilences, famines, wars, earthquakes and other calamities of unprecedented severity and unparalleled magnitude in such rapid succession as to embitter human life. Before these calamities and catastrophes visited the earth, God must have raised a Warner.
10:109; 39:42.
6:165; 35:19; 39:8; 53:39.
28:60.
Commentary:
This verse further explains the purport of the previous verse. It shows that man himself benefits by his good deeds or suffers the evil consequences of his bad deeds. So whatever he does, he does for or against his own self. A murderer, in fact, murders his own self, and a thief steals his own property. Similarly when a man does good to another person, in reality he does good to himself.
Christian theological writers sometimes quote this verse in support of the doctrine that Jesus took upon himself, and suffered for, the sins of man. They argue that according to this verse a sinner cannot bear the sins of another person, but Jesus, being sinless, could and did bear other people’s sins. Without entering here into the sinlessness or otherwise of Jesus, it may be pointed out that what the verse means is only this, that man himself and no one else in his place can suffer the consequences of his actions. He has to bear his own cross; none else shall answer for him. Punishment or reward is no external thing but is another name for the consequences of man’s actions, and it is evident that where the seed is sown only there does it bear fruit. So when punishment or reward proceeds from within the doer himself, how can any other person share it with him or be responsible for it?
The verse under comment thus lends no support to the Christian doctrine of Atonement; on the contrary, it refutes and contradicts it. The Christian doctrine is based on the assumption that punishment is something external and therefore one person can atone for the sins of another person. The present verse clearly refutes this unnatural idea.
In order to meet this objection Christians hold Hell to be a material thing. It is clearly unreasonable to believe that Hell is a material thing and Heaven spiritual. Either both are material or both spiritual. If Hell is spiritual then there is no sense in one person bearing the punishment of another. No person can share the regret, grief, anger, etc., of another, because all these things take their birth within man himself and are the result of his own deeds. He can become relieved of the punishment of his deeds only when he brings about death over his baser self and a complete and genuine change takes place in him through repentance and remorse.
The verse also explains another divine law viz. God does not send down destructive punishment upon a people unless He has first raised a Warner among them. This law has also been expressly laid down in vv. 67:9, 10; 39:72; 35:38 & 28:60.
The truth of these verses has been remarkably demonstrated in our own generation. The world has seen pestilences, famines, wars, earthquakes and other calamities of unprecedented severity and unparalleled magnitude in such rapid succession as to embitter human life. But before these calamities and catastrophes visited the earth God raised in the person of Ahmad, the Promised Messiah, a Warner who warned mankind of the impending tribulation.
God’s purpose in raising His Messengers and sending down punishment when people reject and oppose them is that they should listen to their admonitions and reform themselves. See also 4:166; 24:48; 35:38; 39:72 & 67:9-10.
c
10:109; 39:42.
d
6:165; 35:19; 39:8; 53:39.
e
28:60.
705
惩罚不是外来的事物, 而是在人类内部产生的。事实上, 天上的报答和火狱的惩罚只是人在今生做的种种善事或恶行的许多化身和代表。因此, 在今生人是他自己命运的缔造者, 而在后世可以这样说, 他是他自己的报答者或惩罚者。
706
每个人都须背上他自己的十字架。任何别人代他牺牲, 对他没有好处。这节经文彻底打击了替人赎罪的这一教义的基础。
707
在我们这一代, 这个世界已经见到了许多瘟疫、饥馑、战争、地震, 与其他史无前例地严重的、无可比拟的大规模的、一个紧接一个的灾难来加重人类生活的苦难。这些天灾人祸来到世间之前, 安拉一定已经派来了一个警告者。
1
یعنی کوئی شخص جس پر جواب دہی لازمی ہو دوسرے کی جگہ جواب دہی نہیں کر سکے گا۔ نیز دیکھئے نوٹ سورۃ انعام آیت۱۶۵
a
10:109; 39:42.
b
6:165; 35:19; 39:8; 53:39.
c
28:60.
1945
Commentary:
This verse further explains the purport of the previous verse. It shows that man himself benefits by his good deeds or suffers the evil consequences of his bad deeds. So whatever he does, he does for or against his own self. A murderer, in fact, murders his own self, and a thief steals his own property. Similarly when a man does good to another person, in reality he does good to himself.
Christian theological writers sometimes quote this verse in support of the doctrine that Jesus took upon himself, and suffered for, the sins of man. They argue that according to this verse a sinner cannot bear the sins of another person, but Jesus, being sinless, could and did bear other people’s sins. Without entering here into the sinlessness or otherwise of Jesus, it may be pointed out that what the verse means is only this, that man himself and no one else in his place can suffer the consequences of his actions. He has to bear his own cross; none else shall answer for him. Punishment or reward is no external thing but is another name for the consequences of man’s actions, and it is evident that where the seed is sown only there does it bear fruit. So when punishment or reward proceeds from within the doer himself, how can any other person share it with him or be responsible for it?
The verse under comment thus lends no support to the Christian doctrine of Atonement; on the contrary, it refutes and contradicts it. The Christian doctrine is based on the assumption that punishment is something external and therefore one person can atone for the sins of another person. The present verse clearly refutes this unnatural idea.
In order to meet this objection Christians hold Hell to be a material thing. It is clearly unreasonable to believe that Hell is a material thing and Heaven spiritual. Either both are material or both spiritual. If Hell is spiritual then there is no sense in one person bearing the punishment of another. No person can share the regret, grief, anger, etc., of another, because all these things take their birth within man himself and are the result of his own deeds. He can become relieved of the punishment of his deeds only when he brings about death over his baser self and a complete and genuine change takes place in him through repentance and remorse.
The verse also explains another divine law viz. God does not send down destructive punishment upon a people unless He has first raised a Warner among them. This law has also been expressly laid down in vv. 67:9, 10; 39:72; 35:38 & 28:60.
The truth of these verses has been remarkably demonstrated in our own generation. The world has seen pestilences, famines, wars, earthquakes and other calamities of unprecedented severity and unparalleled magnitude in such rapid succession as to embitter human life. But before these calamities and catastrophes visited the earth God raised in the person of Ahmad, the Promised Messiah, a Warner who warned mankind of the impending tribulation.
God’s purpose in raising His Messengers and sending down punishment when people reject and oppose them is that they should listen to their admonitions and reform themselves. See also 4:166; 24:48; 35:38; 39:72 & 67:9-10.
b
10:109; 39:42.
c
6:165; 35:19; 39:8; 53:39.
d
28:60.
1600
Punishment is not something that comes from outside but it takes its birth within man himself. In fact, the punishments and rewards of Heaven and Hell will only be so many embodiments and representations of the deeds, good or bad, of man done by him in this life. Thus in this life man is the architect of his own destiny and in the next he will be, so to say, his own rewarder or punisher.
1601
Everyone has to bear his own cross. Nobody’s vicarious sacrifice can do him any good. The verse strikes at the root of the doctrine of atonement.
1602
The world has, in our own generation, seen pestilences, famines, wars, earthquakes and other calamities of unprecedented severity and unparalleled magnitude in such rapid succession as to embitter human life. Before these calamities and catastrophes visited the earth, God must have raised a Warner.
وَاِذَاۤ اَرَدۡنَاۤ اَنۡ نُّہۡلِکَ قَرۡیَۃً اَمَرۡنَا مُتۡرَفِیۡہَا فَفَسَقُوۡا فِیۡہَا فَحَقَّ عَلَیۡہَا الۡقَوۡلُ فَدَمَّرۡنٰہَا تَدۡمِیۡرًا
اس آیت کے بہت غلط معنے کیے جاتے ہیں لیکن حضرت ابن عباسؓ نے اس کا صحیح مفہوم نکالا ہے جس سے سب اعتراض دور ہو جاتے ہیں۔ (دیکھئے بحر محیط جلد۶ ص۱۷) ہم نے اسی کے مطابق ترجمہ کیا ہے۔
22:46; 28:59.
By Qaryah (township) is here meant the Mother-town, i.e. a town which serves as a metropolis or centre of culture and politics for other towns.
22:46; 28:59.
Important Words:
مترفیھا (its rebellious people). مترفis derived from ترف which means, he led a plentiful and pleasant or an easy life; or a life of ease and plenty; it (a plant or herbage) was or became luxuriant, flourishing and fresh by reason of plentiful irrigation. اترف means, he persevered or persisted in, or resolved upon transgression, wrongdoing, or deviation from the right way. They say اترفته النعمة i.e. wealth, or what God bestowed upon him, made him excessively disobedient or rebellious; or extravagant in acts of disobedience and in wrongdoing; or made him lead a life of ease and plenty. مترفtherefore means, one left to do what he wills; one enjoying a life of ease and plenty; luxurious or indulging himself largely in the pleasures or delights of the present life; one who is not prevented from enjoying himself; one whose means of subsistence are made ample or plentiful; one whom a life of ease and plenty or wealth causes to exult, or to exult excessively, and to behave insolently and ungratefully; one who magnifies himself; or behaves proudly, haughtily or insolently. The Quranic expression مترفیھا means, the worst of its chiefs; and the leaders in evil (Lane & Aqrab). See also 11:117.
Commentary:
Some critics of Islam have first translated this verse as "We command its rebellious inhabitants and they transgress therein" and then have made it a target for objection, saying that God Himself first commands the people to transgress and then punishes them for their transgression. The words of the verse do not justify this objection. The verse clearly states that disbelievers defied the commandments of God and as a result of their defiance and transgression they were destroyed. Elsewhere the Quran expressly says that it is only good deeds that God commands men to do. See 7:29 & 16:91.
The expression, We address our commandment to its rebellious people, should not be understood to mean that the command to obey was given only to one section of the people. It was given to all the people as the word مترف (lit. one who does what he pleases and is rebellious) comprises all sorts of disobedient and rebellious people, whether rich or poor. Even if the expression may appear to refer to only one class of people, according to Quranic style and diction, it applies to all peoples. Analogous expressions have been used in the Quran where a command intended for all people seems to have been addressed to one person only. In 38:76 the command to obey Adam was given to all the angels but it seems to have been addressed to Iblis only. See also 2:35.
By قریة (a township) is here meant the mother-town, a town which serves as a metropolis or centre of culture and politics for other towns.
a
22:46; 28:59.
708
这里 قَرْيَة (Qaryah, 城市) 的意思是城市之母, 也就是一个大都市或其他城市的文化和政治中心。
2
اس آیت کے بہت غلط معنے کیے جاتے ہیں لیکن حضرت ابن عباسؓ نے اس کا صحیح مفہوم نکالا ہے جس سے سب اعتراض دور ہو جاتے ہیں۔ (دیکھئے بحر محیط جلد۶ ص۱۷) ہم نے اسی کے مطابق ترجمہ کیا ہے۔
a
22:46; 28:59.
1946
Important Words:
مترفیھا (its rebellious people). مترفis derived from ترف which means, he led a plentiful and pleasant or an easy life; or a life of ease and plenty; it (a plant or herbage) was or became luxuriant, flourishing and fresh by reason of plentiful irrigation. اترف means, he persevered or persisted in, or resolved upon transgression, wrongdoing, or deviation from the right way. They say اترفته النعمة i.e. wealth, or what God bestowed upon him, made him excessively disobedient or rebellious; or extravagant in acts of disobedience and in wrongdoing; or made him lead a life of ease and plenty. مترفtherefore means, one left to do what he wills; one enjoying a life of ease and plenty; luxurious or indulging himself largely in the pleasures or delights of the present life; one who is not prevented from enjoying himself; one whose means of subsistence are made ample or plentiful; one whom a life of ease and plenty or wealth causes to exult, or to exult excessively, and to behave insolently and ungratefully; one who magnifies himself; or behaves proudly, haughtily or insolently. The Quranic expression مترفیھا means, the worst of its chiefs; and the leaders in evil (Lane & Aqrab). See also 11:117.
Commentary:
Some critics of Islam have first translated this verse as "We command its rebellious inhabitants and they transgress therein" and then have made it a target for objection, saying that God Himself first commands the people to transgress and then punishes them for their transgression. The words of the verse do not justify this objection. The verse clearly states that disbelievers defied the commandments of God and as a result of their defiance and transgression they were destroyed. Elsewhere the Quran expressly says that it is only good deeds that God commands men to do. See 7:29 & 16:91.
The expression, We address our commandment to its rebellious people, should not be understood to mean that the command to obey was given only to one section of the people. It was given to all the people as the word مترف (lit. one who does what he pleases and is rebellious) comprises all sorts of disobedient and rebellious people, whether rich or poor. Even if the expression may appear to refer to only one class of people, according to Quranic style and diction, it applies to all peoples. Analogous expressions have been used in the Quran where a command intended for all people seems to have been addressed to one person only. In 38:76 the command to obey Adam was given to all the angels but it seems to have been addressed to Iblis only. See also 2:35.
By قریة (a township) is here meant the mother-town, a town which serves as a metropolis or centre of culture and politics for other towns.
e
22:46; 28:59.
1603
By Qaryah (township) is here meant the Mother-town, i.e. a town which serves as a metropolis or centre of culture and politics for other towns.
وَاِنَّا لَجٰعِلُوۡنَ مَا عَلَیۡہَا صَعِیۡدًا جُرُزًا
18:41.
18:41.
The verse implies a prophecy that the Christian nations of the West, after acquiring wealth, power and dominion and making great discoveries and inventions, would make God’s earth abound, as the Bible says, in sin and iniquity. Divine wrath would be excited and, as the prophecies uttered by the mouths of God’s great Prophets in the Old and New Testaments and the Qur’an and Hadith, widespread calamities would descend upon the earth and all the progress that they will have made and all their handiworks, their lofty and stately buildings, the beauty of their land and all their pomp, glory and grandeur would be completely destroyed.
18:41.
Important Words:
صعیدا (soil) is derived from صعد. They say صعد فی السلم i.e. he ascended the ladder. صارت الحدیقة صعیدا means, the orchard became a desert, i.e. land without trees or herbage. صعید means, high or elevated land or ground; land or ground without any trees; the surface of earth; wide or an ample place; a road; a grave. (Lane & Aqrab).
جرزا (barren) is derived from جرز. They say جرزہ i.e. he cut it or exterminated it. جرزہ الزمان means, time destroyed or extirpated him or it. The Arabs say جرز ما علی المائدة i.e. he ate all that was on the table and did not leave anything; he ate quickly. ارض جرز means, land in which there is no herbage or from which the water is cut off so that it is dried up and is without herbage; or land that produces no herbage (Lane & Aqrab).
Commentary:
The verse means to say that all the things of this world are transitory. Their acquirement is not the end and object of human life. On the contrary, they have been created to serve higher and more sublime purposes—to be used for the service of humanity. But Christian nations of the west, after having acquired wealth, power and dominion and after having made great discoveries and inventions, have not turned their scientific achievements to the service of mankind, but instead have employed them generally to add to human misery. As these scientific discoveries and inventions have not fulfilled the purpose of making human life more peaceful and beautiful, all the works of these peoples would be brought to naught and entirely obliterated. The expression, And We shall make all that is thereon a barren soil, does not mean that the whole world will be destroyed. It only refers to the destruction of the works of Christian nations to whom these verses particularly apply.
Since a similar expression viz. صعیدا زلقا (barren ground) used in v. 41 of this Surah in connection with the parable of "two gardens" clearly applies to the works of Western nations, as shown by the context, the expression صعیدا جرزا (barren soil) must also be taken as applying to them. The words صعیدا جرزا as shown under Important Words mean, a land without herbage or a land of which the herbage has been cut or eaten. Now, 'herbage' in Quranic terminology stands for the works of men, and according to this sense of the word, the verse would mean that all the progress that the western nations were to make and all their handiworks, their lofty and stately buildings, the beautiful scenery of their land and all their pomp, glory and grandeur would be destroyed. This means that a terrible visitation is in store for them.
b
18:41.
a
18:41.
2049
Important Words:
صعیدا (soil) is derived from صعد. They say صعد فی السلم i.e. he ascended the ladder. صارت الحدیقة صعیدا means, the orchard became a desert, i.e. land without trees or herbage. صعید means, high or elevated land or ground; land or ground without any trees; the surface of earth; wide or an ample place; a road; a grave. (Lane & Aqrab).
جرزا (barren) is derived from جرز. They say جرزہ i.e. he cut it or exterminated it. جرزہ الزمان means, time destroyed or extirpated him or it. The Arabs say جرز ما علی المائدة i.e. he ate all that was on the table and did not leave anything; he ate quickly. ارض جرز means, land in which there is no herbage or from which the water is cut off so that it is dried up and is without herbage; or land that produces no herbage (Lane & Aqrab).
Commentary:
The verse means to say that all the things of this world are transitory. Their acquirement is not the end and object of human life. On the contrary, they have been created to serve higher and more sublime purposes—to be used for the service of humanity. But Christian nations of the west, after having acquired wealth, power and dominion and after having made great discoveries and inventions, have not turned their scientific achievements to the service of mankind, but instead have employed them generally to add to human misery. As these scientific discoveries and inventions have not fulfilled the purpose of making human life more peaceful and beautiful, all the works of these peoples would be brought to naught and entirely obliterated. The expression, And We shall make all that is thereon a barren soil, does not mean that the whole world will be destroyed. It only refers to the destruction of the works of Christian nations to whom these verses particularly apply.
Since a similar expression viz. صعیدا زلقا (barren ground) used in v. 41 of this Surah in connection with the parable of "two gardens" clearly applies to the works of Western nations, as shown by the context, the expression صعیدا جرزا (barren soil) must also be taken as applying to them. The words صعیدا جرزا as shown under Important Words mean, a land without herbage or a land of which the herbage has been cut or eaten. Now, 'herbage' in Quranic terminology stands for the works of men, and according to this sense of the word, the verse would mean that all the progress that the western nations were to make and all their handiworks, their lofty and stately buildings, the beautiful scenery of their land and all their pomp, glory and grandeur would be destroyed. This means that a terrible visitation is in store for them.
d
18:41.
1666
The verse implies a prophecy that the Christian nations of the West, after acquiring wealth, power and dominion and making great discoveries and inventions, would make God’s earth abound, as the Bible says, in sin and iniquity. Divine wrath would be excited and, as the prophecies uttered by the mouths of God’s great Prophets in the Old and New Testaments and the Qur’an and Hadith, widespread calamities would descend upon the earth and all the progress that they will have made and all their handiworks, their lofty and stately buildings, the beauty of their land and all their pomp, glory and grandeur would be completely destroyed.
فَعَسٰی رَبِّیۡۤ اَنۡ یُّؤۡتِیَنِ خَیۡرًا مِّنۡ جَنَّتِکَ وَیُرۡسِلَ عَلَیۡہَا حُسۡبَانًا مِّنَ السَّمَآءِ فَتُصۡبِحَ صَعِیۡدًا زَلَقًا
68:33.
这节经文以及第36和40节经文只谈了一座果园, 因为两座果园 (第33节) 中的一座实际上已在伊斯兰教以前消失了。这座 “果园” 是在伊斯兰教以后兴盛起来的, 它证明是基督教徒自豪的最大的根源--------现在他们的物质上的极大进步和权力。
“从天降下” 这一短语表明, 世界上没有力量能够有效地和西方基督教国家的军事力量作战和抗衡。安拉自己能创造环境来使他们毁灭。据说穆圣曾经说过, “没有人会有力量来和他们作战” (《穆斯林》骗子章, مُسْلِمْ كِتَابُ الدَّجَّال), 这句话指的就是雅朱者和马朱者的这种不可抵抗的力量, 这种力量代表基督教的物质方面的光荣地位。
یہ اسلام کے متعلق پیشگوئی ہے کہ بظاہر کمزور نظر آتے ہوئے اسلام بڑی شان کو پہنچے گا اور مسیحی و موسوی قوم کا باغ آسمانی آگ سے تباہ ہو جائے گا۔
68:33.
This verse and vv. 36 and 40 speak of one garden only because of the two gardens (v. 33) one had practically perished before Islam. The "garden" which proved to be the greatest source of pride for Christians is the one which flourished after Islam their present material great progress and power.
The words 'from heaven' show that no earthly power will be able effectively to combat and resist the military might of Western Christian nations. God Himself will create circumstances which will bring about their destruction. It is to this irresistible might of Gog and Magog who represent the material glory of Christianity that the Holy Prophet referred when he is reported to have said, 'None will have the power to fight them' (Muslim, ch. on "Dajjal").
68:33
Important Words:
حسبانا (thunderbolt) is derived from حسب. They say حسبه i.e. be counted, reckoned or computed it. حسبه (hassabahu) means, he placed a pillar for him; he buried him or buried him in stones. حسباناmeans, punishment; a calamity; an affliction with which a man is tried; locusts; dust or smoke; fire; small arrows; a thunderbolt (Lane & Aqrab).
زلقا (bare slippery) is derived from زلق i.e. he slipped. زلق راسه means, he shaved his head. مکان زلق means, a slippery place; a place where the foot does not remain firm. The Quranic expression فتصبح صعیدا زلقا means, so that it shall become smooth ground, with nothing in it or such that the feet shall not stand firmly upon it (Lane & Aqrab).
Commentary:
The word used here is جنة (garden) which is singular and so are the pronouns that follow it (as also in vv. 36 and 40). Thus the present verse and vv. 36 and 40 speak of one garden only because of the two gardens one had practically perished before Islam and was not worth much compared with the other. If Christians had boasted of their two gardens it would have been an empty boast. The garden which is the source of pride for Christians is the one which flourished after Islam—their present material progress and power. Hence the use of the word جنة in the singular.
The words "from heaven" show that no earthly power will be able effectively to combat and resist the military might of Christian nations. God Himself will create circumstances which will lead to their destruction. It is to this irresistible might of Gog and Magog who represent the material glory of Christianity that the Holy Prophet referred when he said, لا یدان لاحد لقتا لھم i.e. none will have the power to fight them (Muslim, Chap. on Dajjal).
The words صعیدا زلقا (bare slippery ground) which have been used here are analogous to the words صعیدا جرزا (barren soil) which have been used in v. 9 above about Christians who attribute a son to God. This shows that the present verse also speaks of Christians.
c
68:33.
762
这节经文以及第36和40节经文只谈了一座果园, 因为两座果园 (第33节) 中的一座实际上已在伊斯兰教以前消失了。这座 “果园” 是在伊斯兰教以后兴盛起来的, 它证明是基督教徒自豪的最大的根源--------现在他们的物质上的极大进步和权力。
763
“从天降下” 这一短语表明, 世界上没有力量能够有效地和西方基督教国家的军事力量作战和抗衡。安拉自己能创造环境来使他们毁灭。据说穆圣曾经说过, “没有人会有力量来和他们作战” (《穆斯林》骗子章, مُسْلِمْ كِتَابُ الدَّجَّال), 这句话指的就是雅朱者和马朱者的这种不可抵抗的力量, 这种力量代表基督教的物质方面的光荣地位。
1
یہ اسلام کے متعلق پیشگوئی ہے کہ بظاہر کمزور نظر آتے ہوئے اسلام بڑی شان کو پہنچے گا اور مسیحی و موسوی قوم کا باغ آسمانی آگ سے تباہ ہو جائے گا۔
a
68:33
2081
Important Words:
حسبانا (thunderbolt) is derived from حسب. They say حسبه i.e. be counted, reckoned or computed it. حسبه (hassabahu) means, he placed a pillar for him; he buried him or buried him in stones. حسباناmeans, punishment; a calamity; an affliction with which a man is tried; locusts; dust or smoke; fire; small arrows; a thunderbolt (Lane & Aqrab).
زلقا (bare slippery) is derived from زلق i.e. he slipped. زلق راسه means, he shaved his head. مکان زلق means, a slippery place; a place where the foot does not remain firm. The Quranic expression فتصبح صعیدا زلقا means, so that it shall become smooth ground, with nothing in it or such that the feet shall not stand firmly upon it (Lane & Aqrab).
Commentary:
The word used here is جنة (garden) which is singular and so are the pronouns that follow it (as also in vv. 36 and 40). Thus the present verse and vv. 36 and 40 speak of one garden only because of the two gardens one had practically perished before Islam and was not worth much compared with the other. If Christians had boasted of their two gardens it would have been an empty boast. The garden which is the source of pride for Christians is the one which flourished after Islam—their present material progress and power. Hence the use of the word جنة in the singular.
The words "from heaven" show that no earthly power will be able effectively to combat and resist the military might of Christian nations. God Himself will create circumstances which will lead to their destruction. It is to this irresistible might of Gog and Magog who represent the material glory of Christianity that the Holy Prophet referred when he said, لا یدان لاحد لقتا لھم i.e. none will have the power to fight them (Muslim, Chap. on Dajjal).
The words صعیدا زلقا (bare slippery ground) which have been used here are analogous to the words صعیدا جرزا (barren soil) which have been used in v. 9 above about Christians who attribute a son to God. This shows that the present verse also speaks of Christians.
a
68:33.
1692
This verse and vv. 36 and 40 speak of one garden only because of the two gardens (v. 33) one had practically perished before Islam. The "garden" which proved to be the greatest source of pride for Christians is the one which flourished after Islam their present material great progress and power.
1693
The words 'from heaven' show that no earthly power will be able effectively to combat and resist the military might of Western Christian nations. God Himself will create circumstances which will bring about their destruction. It is to this irresistible might of Gog and Magog who represent the material glory of Christianity that the Holy Prophet referred when he is reported to have said, 'None will have the power to fight them' (Muslim, ch. on "Dajjal").
اِنَّا نَحۡنُ نَرِثُ الۡاَرۡضَ وَمَنۡ عَلَیۡہَا وَاِلَیۡنَا یُرۡجَعُوۡنَ
15:24; 28:59.
The verse embodies two prophecies: (a) The Christian people will first come to rule over almost the whole of the earth, and will be dominating it by their large numbers; and (b) as a result of their disbelief they will then be deprived of their dominion which will ultimately be given to the followers of Islam.
15:24; 28:59.
Commentary:
As the Surah deals with the false Christian beliefs and the rise, progress and prosperity of Christian nations, and with the ultimate destruction of their material might and power the word الارض (the earth) here signifies the vast parts of the world over which they will hold sway; and the expression من علیھا (who are thereon) points to the large numbers of Christian people who at that time will be inhabiting the earth and dominating it.
The verse embodies two prophecies: (a) the Christians will first come to rule over almost the whole earth, and will be dominating it by their large numbers, and (b) then as a result of their disbelief they will be deprived of their world dominion which will ultimately be given to the followers of Islam. It points to the present great material power and grandeur of Christian nations and their subsequent destruction and to the ultimate spread and triumph of Islam. The words, And to Us will they all be returned, signify that Western Christian nations will ultimately accept Islam.
d
15:24; 28:59.
804
这节经文体现两个预言: (a) 基督教人将先统治几乎整个地球, 并将以他们的众多人数支配全世界; (b) 然后由于他们的不信, 他们将被剥夺掉这种支配权, 而这种支配权最终必将给予伊斯兰教的信仰者。
a
15:24; 28:59.
2184
Commentary:
As the Surah deals with the false Christian beliefs and the rise, progress and prosperity of Christian nations, and with the ultimate destruction of their material might and power the word الارض (the earth) here signifies the vast parts of the world over which they will hold sway; and the expression من علیھا (who are thereon) points to the large numbers of Christian people who at that time will be inhabiting the earth and dominating it.
The verse embodies two prophecies: (a) the Christians will first come to rule over almost the whole earth, and will be dominating it by their large numbers, and (b) then as a result of their disbelief they will be deprived of their world dominion which will ultimately be given to the followers of Islam. It points to the present great material power and grandeur of Christian nations and their subsequent destruction and to the ultimate spread and triumph of Islam. The words, And to Us will they all be returned, signify that Western Christian nations will ultimately accept Islam.
c
15:24; 28:59.
1772
The verse embodies two prophecies: (a) The Christian people will first come to rule over almost the whole of the earth, and will be dominating it by their large numbers; and (b) as a result of their disbelief they will then be deprived of their dominion which will ultimately be given to the followers of Islam.
قَالَ ہِیَ عَصَایَ اَتَوَکَّؤُا عَلَیۡہَا وَاَہُشُّ بِہَا عَلٰی غَنَمِیۡ وَلِیَ فِیۡہَا مَاٰرِبُ اُخۡرٰی
Ma’arib (uses) is the plural of Ma’ribah, which is derived from ariba. They say Ariba Ilaihi, i.e. he wanted it and sought it; and Ma’arib means, wants, uses, needs, requirements, purposes (Lane).
Important Words:
عصا (rod). عصا الرجل means, he beat the man with a rod. عصا القوم means, he brought together the people, or he made them agree on some matters of common concern. عصا means, a rod strong enough to support the weight of a man; communal and family life; a community; the shin-bone. شق العصا means, he separated himself from the community. شقوا عصا المسلمین means, they caused a split in the ranks of the Muslim community (Aqrab & Lane).
مآرب (uses) is the plural of مأربة which is derived from أرب (ariba). They say أرب بالشیء i.e. he became devoted to the thing. أرب الیه او به means, he wanted it and sought it. أربة means, want; intellect. غیر اولی الاربة means, idiots; persons deficient in intellect; persons such as have no need of women. مآرب means, wants, uses, needs, requirements, purposes (Lane & Aqrab).
Commentary:
God had only asked Moses what was in his hand. Moses did not confine himself to giving a direct reply, viz. that it was only a rod that he had held in his hand but also went on to enumerate some of its uses. It may be that taking advantage of his communion with the Divine Being, Moses desired to prolong the blessed talk.
As stated above it was a vision that Moses had seen and "rod" in the language of visions signifies a Prophet’s own community or people and "sheep" signifies those who do not actually belong to his community but only are under his care and protection. Moses’s reply meant that he not only invited and welcomed the help of his own people and relied upon their support in the furtherance of his own cause but also looked after the interests of other people who were under his protection but did not actually belong to his community.
2251
Important Words:
عصا (rod). عصا الرجل means, he beat the man with a rod. عصا القوم means, he brought together the people, or he made them agree on some matters of common concern. عصا means, a rod strong enough to support the weight of a man; communal and family life; a community; the shin-bone. شق العصا means, he separated himself from the community. شقوا عصا المسلمین means, they caused a split in the ranks of the Muslim community (Aqrab & Lane).
مآرب (uses) is the plural of مأربة which is derived from أرب (ariba). They say أرب بالشیء i.e. he became devoted to the thing. أرب الیه او به means, he wanted it and sought it. أربة means, want; intellect. غیر اولی الاربة means, idiots; persons deficient in intellect; persons such as have no need of women. مآرب means, wants, uses, needs, requirements, purposes (Lane & Aqrab).
Commentary:
God had only asked Moses what was in his hand. Moses did not confine himself to giving a direct reply, viz. that it was only a rod that he had held in his hand but also went on to enumerate some of its uses. It may be that taking advantage of his communion with the Divine Being, Moses desired to prolong the blessed talk.
As stated above it was a vision that Moses had seen and "rod" in the language of visions signifies a Prophet’s own community or people and "sheep" signifies those who do not actually belong to his community but only are under his care and protection. Moses’s reply meant that he not only invited and welcomed the help of his own people and relied upon their support in the furtherance of his own cause but also looked after the interests of other people who were under his protection but did not actually belong to his community.
1816
Ma’arib (uses) is the plural of Ma’ribah, which is derived from ariba. They say Ariba Ilaihi, i.e. he wanted it and sought it; and Ma’arib means, wants, uses, needs, requirements, purposes (Lane).
وَاۡمُرۡ اَہۡلَکَ بِالصَّلٰوۃِ وَاصۡطَبِرۡ عَلَیۡہَا ۖ لَا نَسۡـَٔلُکَ رِزۡقًا ۖ نَّحۡنُ نَرۡزُقُکَ ۗ وَالۡعٰقِبَۃُ لِلتَّقۡوٰی
19:56; 33:34.
19:56; 33:34.
19:56; 33:34.
Commentary:
The verse draws attention to the fact that observance of prayers is the key to all success in life and to moral and spiritual food. Prayer, in fact, is the true and real spiritual favour that God has bestowed upon man, if only he knew it.
d
19:56; 33:34.
b
19:56; 33:34.
2339
Commentary:
The verse draws attention to the fact that observance of prayers is the key to all success in life and to moral and spiritual food. Prayer, in fact, is the true and real spiritual favour that God has bestowed upon man, if only he knew it.
a
19:56; 33:34.
یٰۤاَیُّہَا النَّاسُ اِنۡ کُنۡتُمۡ فِیۡ رَیۡبٍ مِّنَ الۡبَعۡثِ فَاِنَّا خَلَقۡنٰکُمۡ مِّنۡ تُرَابٍ ثُمَّ مِنۡ نُّطۡفَۃٍ ثُمَّ مِنۡ عَلَقَۃٍ ثُمَّ مِنۡ مُّضۡغَۃٍ مُّخَلَّقَۃٍ وَّغَیۡرِ مُخَلَّقَۃٍ لِّنُبَیِّنَ لَکُمۡ ۚ وَنُقِرُّ فِی الۡاَرۡحَامِ مَا نَشَآءُ اِلٰۤی اَجَلٍ مُّسَمًّی ثُمَّ نُخۡرِجُکُمۡ طِفۡلًا ثُمَّ لِتَبۡلُغُوۡۤا اَشُدَّکُمۡ ۖ وَمِنۡکُمۡ مَّنۡ یُّتَوَفّٰی وَمِنۡکُمۡ مَّنۡ یُّرَدُّ اِلٰۤی اَرۡذَلِ الۡعُمُرِ لِکَیۡلَا یَعۡلَمَ مِنۡۢ بَعۡدِ عِلۡمٍ شَیۡـًٔا ۚ وَتَرَی الۡاَرۡضَ ہَامِدَۃً فَاِذَاۤ اَنۡزَلۡنَا عَلَیۡہَا الۡمَآءَ اہۡتَزَّتۡ وَرَبَتۡ وَاَنۡۢبَتَتۡ مِنۡ کُلِّ زَوۡجٍۭ بَہِیۡجٍ
13:9; 35:12; 41:48.
16:71; 36:69.
16:66; 27:61; 30:49-51; 35:28; 45:6.
人类的创造与身体的成长, 形成了有死后生命的强有力的依据。人类的创造是一种演化过程, 是逐步形成的, 是阶段性逐步发展的。它从无生命物质发展成种子, 受精卵, 胎儿的发育, 直到完美形体的人出生为止。然而, 演化过程并不随着人类的产生而停止。演化过程不断继续。从无生命物质发展成为一个完善的人。人类身体的奇妙成长是一个无可辩驳的证据。它证明了人类的创造主和使人类具有这些演化阶段的创造者具有在人们死后仍能给他们新生命的权能。这一论断也说明精神世界的发展也同人类的创造与身体的成长一样, 是逐步演化、发展而成的。另一依据来自自然界, 当雨水落到地上时, 荒芜、凄凉、死气沉沉的大地由于新的生命开始而苏醒过来。这里可得出同样的结论: 安拉, 他具有使死寂与荒芜的大地由于新生命的出现而复苏的权能, 也具有在人们死后再给他们新生命的权能。
16:71; 36:69.
16:66; 27:61; 30:49-51; 35:28; 45:6.
13:9; 35:12; 41:48.
Man’s creation and physical development constitutes a strong argument in favour of Life after death. This creation is a process of evolution, a gradual unfolding, a development from one stage to another, from lifeless matter to a seed, then to a fertilised ovum, then to a foetus and then it culminates in the birth of a perfectly formed human being. This process of evolution, however, does not stop with man’s birth. It continues. The wonderful physical growth of man from lifeless matter to a fully developed human being constitutes an irrefutable proof that the Creator of man and the Author of all these stages of his development possesses the power to give him a new life after he is dead. The inference also seems to be that just as the creation and physical development of man is a process of evolution and gradual growth, so is his spiritual development. Another argument is taken from nature, viz. that the barren, bleak or dead earth vibrates with new life when rain falls upon it. This phenomenon also lea
13:9; 35:12; 41:48.
16:71; 36:69.
16:66; 27:61; 30:49-51; 35:28; 45:6.
Important Words:
تراب (dust) is derived from ترب which means, it became dusted or dusty; he had dust in his hand; he clove to dust or earth; he clove to the dust or earth by means of poverty. تراب means, dust, earth (Lane).
علقة (clotted blood) is derived from علق which has several meanings. علق به means, it stuck fast, clung or adhered to it; it was or became suspended by it; it concerned him or it. علقت المرأة means, the woman became pregnant. علق means, blood or intensely red blood or thick or clotted blood because of its clinging together. علقة signifies a portion of clotted blood or the seminal fluid when it becomes thick clotted blood after which it passes to another stage termed مضغة (Lane).
مضغة (lump of flesh) is derived from مضغ. They say مضغ الطعام i.e. he chewed the food. مضغة means, a piece or bit of flesh or a morsel of flesh; a foetus when it has become like a lump or flesh (Lane & Aqrab).
مخلقة (formed) is derived form خلق for which see 3:50. مضغة مخلقة signifies a foetus when it has become like a lump of flesh perfect or complete in make or of which the make has become apparent (Lane).
ھامدة (lifeless) is active participle in the feminine gender from ھمد which means, he or it died or perished. ھمدت الریح means, the wind became still. ھمدت الارض means, the land became lifeless, without herbage and without rain (Lane & Aqrab).
اھتزت (stirs) is derived from ھز. They say ھزہ i.e. he shook it. اھتز النبات means, the plant or herbage became tall. اھتزت الارضmeans, the land produced herbage or became in motion and produced plants or herbage (Lane & Aqrab). When Sa‘d, a very prominent companion of the Holy Prophet died, he is reported to have exclaimed, اھتز عرش الرحمان لموت سعد بن معاذ i.e. the Throne of the Gracious God shook on account of the death of Sa‘d bin Ma‘adh.
ربت (swells) is fromربا meaning, it increased or augmented; it became high. ربت الارض means, the earth became large and swelled (Lane). See also 2:266 & 3:131.
بھیج (beauteous) is derived from بھج (bahuja) i.e. he or it was or became beauteous or beautiful or goodly or beautiful and bright or splendid; or from بھج (bahija) which means, he was or became joyful, glad or happy. بھج به means, he rejoiced in it or at it. Or it may also be said to have been derived from بھج (bahaja). They say بھجه (bahaja) i.e. it made him joyful, glad or happy. بھیج means, beauteous or beautiful and bright or splendid, having a joyful, glad or happy appearance. بھجة means, beauty or goodliness of a thing or its beauty and brightness or splendour; joyfulness, gladness or happiness of appearance (Lane & Aqrab).
Commentary:
The verse proceeds to give arguments to show that life after death or the resurrection is an established fact. Man’s own creation and physical development is the first argument given in this verse to prove this theme. This creation is a process of evolution, a gradual unfolding, a development from one stage to another, from lifeless matter to a seed, then to a fertilized ovum, then to a foetus and then it culminates in the birth of a perfectly formed human being. But this process of evolution and growth does not stop with man’s birth. It continues. A child grows into a full grown man and then he passes on to old age and then to death which is the flight of the human soul from its physical habitat. This wonderful physical growth of man from a lifeless piece of matter to a fully developed human being constitutes an irrefutable proof that the Creator of man and the Author of all these stages of development possesses the power to give him a new life after he is dead.
The inference seems to be that just as the creation and development of man is a process of evolution and gradual growth, in the same way the progress of Islam will also be gradual and in stages.
After this argument in favour of life after death, another argument given in this verse is taken from nature. The verse says that the earth becomes barren, bleak or dead on account of a long period of drought. There is not a blade of grass to be seen on it. Then God sends down rain. The bleak and barren earth begins to vibrate with new life. This phenomenon also leads to the same conclusion that God Who has the power to make the dead and barren earth vibrate with new life has the power to bring man to life after his death. It also leads to the implied inference that by the advent of Islam, a spiritually dead Arabia will bloom and blossom into new life. See also 23:13-15.
a
13:9; 35:12; 41:48.
b
16:71; 36:69.
c
16:66; 27:61; 30:49-51; 35:28; 45:6.
853
人类的创造与身体的成长, 形成了有死后生命的强有力的依据。人类的创造是一种演化过程, 是逐步形成的, 是阶段性逐步发展的。它从无生命物质发展成种子, 受精卵, 胎儿的发育, 直到完美形体的人出生为止。然而, 演化过程并不随着人类的产生而停止。演化过程不断继续。从无生命物质发展成为一个完善的人。人类身体的奇妙成长是一个无可辩驳的证据。它证明了人类的创造主和使人类具有这些演化阶段的创造者具有在人们死后仍能给他们新生命的权能。这一论断也说明精神世界的发展也同人类的创造与身体的成长一样, 是逐步演化、发展而成的。另一依据来自自然界, 当雨水落到地上时, 荒芜、凄凉、死气沉沉的大地由于新的生命开始而苏醒过来。这里可得出同样的结论: 安拉, 他具有使死寂与荒芜的大地由于新生命的出现而复苏的权能, 也具有在人们死后再给他们新生命的权能。
a
13:9; 35:12; 41:48.
b
16:71; 36:69.
c
16:66; 27:61; 30:49-51; 35:28; 45:6.
2441
Important Words:
تراب (dust) is derived from ترب which means, it became dusted or dusty; he had dust in his hand; he clove to dust or earth; he clove to the dust or earth by means of poverty. تراب means, dust, earth (Lane).
علقة (clotted blood) is derived from علق which has several meanings. علق به means, it stuck fast, clung or adhered to it; it was or became suspended by it; it concerned him or it. علقت المرأة means, the woman became pregnant. علق means, blood or intensely red blood or thick or clotted blood because of its clinging together. علقة signifies a portion of clotted blood or the seminal fluid when it becomes thick clotted blood after which it passes to another stage termed مضغة (Lane).
مضغة (lump of flesh) is derived from مضغ. They say مضغ الطعام i.e. he chewed the food. مضغة means, a piece or bit of flesh or a morsel of flesh; a foetus when it has become like a lump or flesh (Lane & Aqrab).
مخلقة (formed) is derived form خلق for which see 3:50. مضغة مخلقة signifies a foetus when it has become like a lump of flesh perfect or complete in make or of which the make has become apparent (Lane).
ھامدة (lifeless) is active participle in the feminine gender from ھمد which means, he or it died or perished. ھمدت الریح means, the wind became still. ھمدت الارض means, the land became lifeless, without herbage and without rain (Lane & Aqrab).
اھتزت (stirs) is derived from ھز. They say ھزہ i.e. he shook it. اھتز النبات means, the plant or herbage became tall. اھتزت الارضmeans, the land produced herbage or became in motion and produced plants or herbage (Lane & Aqrab). When Sa‘d, a very prominent companion of the Holy Prophet died, he is reported to have exclaimed, اھتز عرش الرحمان لموت سعد بن معاذ i.e. the Throne of the Gracious God shook on account of the death of Sa‘d bin Ma‘adh.
ربت (swells) is fromربا meaning, it increased or augmented; it became high. ربت الارض means, the earth became large and swelled (Lane). See also 2:266 & 3:131.
بھیج (beauteous) is derived from بھج (bahuja) i.e. he or it was or became beauteous or beautiful or goodly or beautiful and bright or splendid; or from بھج (bahija) which means, he was or became joyful, glad or happy. بھج به means, he rejoiced in it or at it. Or it may also be said to have been derived from بھج (bahaja). They say بھجه (bahaja) i.e. it made him joyful, glad or happy. بھیج means, beauteous or beautiful and bright or splendid, having a joyful, glad or happy appearance. بھجة means, beauty or goodliness of a thing or its beauty and brightness or splendour; joyfulness, gladness or happiness of appearance (Lane & Aqrab).
Commentary:
The verse proceeds to give arguments to show that life after death or the resurrection is an established fact. Man’s own creation and physical development is the first argument given in this verse to prove this theme. This creation is a process of evolution, a gradual unfolding, a development from one stage to another, from lifeless matter to a seed, then to a fertilized ovum, then to a foetus and then it culminates in the birth of a perfectly formed human being. But this process of evolution and growth does not stop with man’s birth. It continues. A child grows into a full grown man and then he passes on to old age and then to death which is the flight of the human soul from its physical habitat. This wonderful physical growth of man from a lifeless piece of matter to a fully developed human being constitutes an irrefutable proof that the Creator of man and the Author of all these stages of development possesses the power to give him a new life after he is dead.
The inference seems to be that just as the creation and development of man is a process of evolution and gradual growth, in the same way the progress of Islam will also be gradual and in stages.
After this argument in favour of life after death, another argument given in this verse is taken from nature. The verse says that the earth becomes barren, bleak or dead on account of a long period of drought. There is not a blade of grass to be seen on it. Then God sends down rain. The bleak and barren earth begins to vibrate with new life. This phenomenon also leads to the same conclusion that God Who has the power to make the dead and barren earth vibrate with new life has the power to bring man to life after his death. It also leads to the implied inference that by the advent of Islam, a spiritually dead Arabia will bloom and blossom into new life. See also 23:13-15.
a
16:71; 36:69.
b
16:66; 27:61; 30:49-51; 35:28; 45:6.
c
13:9; 35:12; 41:48.
1932
Man’s creation and physical development constitutes a strong argument in favour of Life after death. This creation is a process of evolution, a gradual unfolding, a development from one stage to another, from lifeless matter to a seed, then to a fertilised ovum, then to a foetus and then it culminates in the birth of a perfectly formed human being. This process of evolution, however, does not stop with man’s birth. It continues. The wonderful physical growth of man from lifeless matter to a fully developed human being constitutes an irrefutable proof that the Creator of man and the Author of all these stages of his development possesses the power to give him a new life after he is dead. The inference also seems to be that just as the creation and physical development of man is a process of evolution and gradual growth, so is his spiritual development. Another argument is taken from nature, viz. that the barren, bleak or dead earth vibrates with new life when rain falls upon it. This phenomenon also lea
وَالۡبُدۡنَ جَعَلۡنٰہَا لَکُمۡ مِّنۡ شَعٰٓئِرِ اللّٰہِ لَکُمۡ فِیۡہَا خَیۡرٌ ۖ فَاذۡکُرُوا اسۡمَ اللّٰہِ عَلَیۡہَا صَوَآفَّ ۖ فَاِذَا وَجَبَتۡ جُنُوۡبُہَا فَکُلُوۡا مِنۡہَا وَاَطۡعِمُوا الۡقَانِعَ وَالۡمُعۡتَرَّ ۚ کَذٰلِکَ سَخَّرۡنٰہَا لَکُمۡ لَعَلَّکُمۡ تَشۡکُرُوۡنَ
为了牺牲而屠宰带到麦加的骆驼只是一种仪式, 象征了人们为其创造主与主宰准备献出自己的生命, 就像骆驼为自己的主人献出生命一样。这就是献牲的至高无上的宗旨与目的。这节经文所提到的其余宗旨是次要的。当朝觐者屠宰一头作为安拉的迹象的动物时, 都要被提醒记住牺牲的意义。这节经文指出屠宰后动物的肉应适当分配而不应浪费。
The slaughtering of camels which are brought to Mecca for sacrifice is but a symbol of man’s readiness to lay down his life for the sake of his Creator and Master just as camels lay down their lives for their own masters. This is the supreme object and purpose of Sacrifice, other objects mentioned in the verse being of secondary importance. The pilgrim is reminded of the significance of Sacrifice when he slaughters an animal which serves as a Sign of God. The verse also shows that the flesh of the slaughtered animal should be properly distributed and not wasted.
Important Words:
البدن (sacrificial camels) is the plural of بدنة which means, a she-camel or a male camel; a cow and a bull (preferably the first and the second) that is slaughtered at Mecca or brought there for sacrifice, so called because of its fatness, بدن (badana) as a verb meaning, he was or became big, bulky, big-bodied or corpulent or fat (Lane & Aqrab).
صواف (stand tied up in rows) is the plural of صافة which is derived from صوف. They say صوف القوم i.e. the people stood in rows. صواف means, standing in rows (Lane).
وجبت (they fall down). They say وجب الحائط i.e. the wall fell down. وجب الرجل means, the man fell down and died. وجب الشمس means, the sun set. فاذا وجبت جنوبھا means, when their sides fall upon the ground; when they die and fall down (Lane).
قانع (contented) is active participle from قنع (qania‘) which means, he was contented with his lot; and also from قنع(qana‘a) which means, he asked, he begged. قنع الجبل means, he ascended the mountain. القانع means, one who is contented with his lot; one who asks or begs; one of a people (Aqrab).
المعتر (one who supplicates) is derived from عر (‘arra). They say عرہ i.e. he vexed him; he did evil to him; he addressed or applied himself to obtain favour without asking; he came to him and sought his bounty. المعتر means, one who applies oneself to obtain favour without asking; one who comes to another to ask for a favour; a poor man (Lane & Aqrab).
Commentary:
The verse signifies that the slaughtering of camels which are brought to Mecca for sacrifice is but a symbol of man’s readiness to lay down his life for the sake of his Creator and Master just as camels lay down their lives for their own masters. This is the supreme object and purpose of sacrifice, other objects mentioned in the verse being of secondary importance. The pilgrim is reminded of the significance of sacrifice when he slaughters an animal and thus the animal serves as a sign of God.
865
为了牺牲而屠宰带到麦加的骆驼只是一种仪式, 象征了人们为其创造主与主宰准备献出自己的生命, 就像骆驼为自己的主人献出生命一样。这就是献牲的至高无上的宗旨与目的。这节经文所提到的其余宗旨是次要的。当朝觐者屠宰一头作为安拉的迹象的动物时, 都要被提醒记住牺牲的意义。这节经文指出屠宰后动物的肉应适当分配而不应浪费。
2467
Important Words:
البدن (sacrificial camels) is the plural of بدنة which means, a she-camel or a male camel; a cow and a bull (preferably the first and the second) that is slaughtered at Mecca or brought there for sacrifice, so called because of its fatness, بدن (badana) as a verb meaning, he was or became big, bulky, big-bodied or corpulent or fat (Lane & Aqrab).
صواف (stand tied up in rows) is the plural of صافة which is derived from صوف. They say صوف القوم i.e. the people stood in rows. صواف means, standing in rows (Lane).
وجبت (they fall down). They say وجب الحائط i.e. the wall fell down. وجب الرجل means, the man fell down and died. وجب الشمس means, the sun set. فاذا وجبت جنوبھا means, when their sides fall upon the ground; when they die and fall down (Lane).
قانع (contented) is active participle from قنع (qania‘) which means, he was contented with his lot; and also from قنع(qana‘a) which means, he asked, he begged. قنع الجبل means, he ascended the mountain. القانع means, one who is contented with his lot; one who asks or begs; one of a people (Aqrab).
المعتر (one who supplicates) is derived from عر (‘arra). They say عرہ i.e. he vexed him; he did evil to him; he addressed or applied himself to obtain favour without asking; he came to him and sought his bounty. المعتر means, one who applies oneself to obtain favour without asking; one who comes to another to ask for a favour; a poor man (Lane & Aqrab).
Commentary:
The verse signifies that the slaughtering of camels which are brought to Mecca for sacrifice is but a symbol of man’s readiness to lay down his life for the sake of his Creator and Master just as camels lay down their lives for their own masters. This is the supreme object and purpose of sacrifice, other objects mentioned in the verse being of secondary importance. The pilgrim is reminded of the significance of sacrifice when he slaughters an animal and thus the animal serves as a sign of God.
1954
The slaughtering of camels which are brought to Mecca for sacrifice is but a symbol of man’s readiness to lay down his life for the sake of his Creator and Master just as camels lay down their lives for their own masters. This is the supreme object and purpose of Sacrifice, other objects mentioned in the verse being of secondary importance. The pilgrim is reminded of the significance of Sacrifice when he slaughters an animal which serves as a Sign of God. The verse also shows that the flesh of the slaughtered animal should be properly distributed and not wasted.
اِنۡ کَادَ لَیُضِلُّنَا عَنۡ اٰلِہَتِنَا لَوۡلَاۤ اَنۡ صَبَرۡنَا عَلَیۡہَا ۚ وَسَوۡفَ یَعۡلَمُوۡنَ حِیۡنَ یَرَوۡنَ الۡعَذَابَ مَنۡ اَضَلُّ سَبِیۡلًا
وَالَّذِیۡنَ اِذَا ذُکِّرُوۡا بِاٰیٰتِ رَبِّہِمۡ لَمۡ یَخِرُّوۡا عَلَیۡہَا صُمًّا وَّعُمۡیَانًا
They listen to the Signs of God attentively and with their eyes open. Their belief is based on conviction and certainty and not on mere hearsay.
Commentary:
The words "they fall not deaf and dumb thereat," mean that they listen to the signs of God attentively and with their eyes open. Their belief is based on conviction and certainty and not on mere hearsay.
2700
Commentary:
The words "they fall not deaf and dumb thereat," mean that they listen to the signs of God attentively and with their eyes open. Their belief is based on conviction and certainty and not on mere hearsay.
2092A
They listen to the Signs of God attentively and with their eyes open. Their belief is based on conviction and certainty and not on mere hearsay.
فَاَقِمۡ وَجۡہَکَ لِلدِّیۡنِ حَنِیۡفًا ۚ فِطۡرَتَ اللّٰہِ الَّتِیۡ فَطَرَ النَّاسَ عَلَیۡہَا ۚ لَا تَبۡدِیۡلَ لِخَلۡقِ اللّٰہِ ۚ ذٰلِکَ الدِّیۡنُ الۡقَیِّمُ وَلٰکِنَّ اَکۡثَرَ النَّاسِ لَا یَعۡلَمُوۡنَ
حَنِیْف کے معنے ہوتے ہیں جس میں کوئی کجی نہ ہو۔
یعنی جس فطرت کے مطابق اللہ تعالیٰ نے انسان کو پیدا کیا ہے وہ ہمیشہ قائم رہے گی اور اس کو کوئی انسان بدل نہیں سکتا۔
10:106; 30:44.
98:6.
God is One and humanity is one. This is Fitratullah or Dinul-Fitrah—the religion which is rooted in the nature of man and to which he conforms and instinctively reacts. It is in this religion that a child is born, but his environments, the ideas and beliefs of his parents and the training he receives from them subsequently make him a Jew, a Magian or a Christian (Bukhari).
10:106; 30:44.
12:41; 98:6.
Commentary:
This verse continues the theme of v. 29 above, the theme, briefly, of the Almightiness and Unity of God, and, by implication, of the oneness of all humanity. The fact, that God is One and all humanity, too, is one, has been called فطرة اللّٰه(nature given by God) or دین الفطرة i.e. the religion which is rooted in the pure and unsullied nature of man. This in other words is Islam and to it has the Holy Prophet referred in his well-known saying… کل مولود یولد علی فطرة الاسلام i.e. every child is born with an unsullied and pure nature, which is دین الفطرة i.e. the religion to which pure human nature conforms and instinctively reacts. It is in this religion that a child is born, but it is his environments, the ideas and beliefs of his parents and the training he receives from them that subsequently make him a Jew, a Magian or a Christian (Bukhari).
The words, "There is no altering the creation of Allah," mean that true religion is rooted in the very nature of man. False beliefs are the result of the influences of environment. Once those vicious extraneous influences are removed, he at once reacts to it and hastens to accept it.
c
10:106; 30:44.
d
98:6.
2
حَنِیْف کے معنے ہوتے ہیں جس میں کوئی کجی نہ ہو۔
3
یعنی جس فطرت کے مطابق اللہ تعالیٰ نے انسان کو پیدا کیا ہے وہ ہمیشہ قائم رہے گی اور اس کو کوئی انسان بدل نہیں سکتا۔
b
10:106; 30:44.
c
12:41; 98:6.
3011
Commentary:
This verse continues the theme of v. 29 above, the theme, briefly, of the Almightiness and Unity of God, and, by implication, of the oneness of all humanity. The fact, that God is One and all humanity, too, is one, has been called فطرة اللّٰه(nature given by God) or دین الفطرة i.e. the religion which is rooted in the pure and unsullied nature of man. This in other words is Islam and to it has the Holy Prophet referred in his well-known saying… کل مولود یولد علی فطرة الاسلام i.e. every child is born with an unsullied and pure nature, which is دین الفطرة i.e. the religion to which pure human nature conforms and instinctively reacts. It is in this religion that a child is born, but it is his environments, the ideas and beliefs of his parents and the training he receives from them that subsequently make him a Jew, a Magian or a Christian (Bukhari).
The words, "There is no altering the creation of Allah," mean that true religion is rooted in the very nature of man. False beliefs are the result of the influences of environment. Once those vicious extraneous influences are removed, he at once reacts to it and hastens to accept it.
b
10:106; 30:44.
c
98:6.
2284
God is One and humanity is one. This is Fitratullah or Dinul-Fitrah—the religion which is rooted in the nature of man and to which he conforms and instinctively reacts. It is in this religion that a child is born, but his environments, the ideas and beliefs of his parents and the training he receives from them subsequently make him a Jew, a Magian or a Christian (Bukhari).
ثُمَّ اِنَّ لَہُمۡ عَلَیۡہَا لَشَوۡبًا مِّنۡ حَمِیۡمٍ
Important Words:
شوبا (mixture) is derived from شاب. They say شاب الشیء i.e. he mixed the thing with water; he adulterated it. شاب الرجل means, he deceived the man and defrauded him, he acted treacher-ously; he deceived in buying or selling. شوب means, anything mixed, mixture; a medley; heat; honey; a piece of dough (Aqrab & Lane).
3316
Important Words:
شوبا (mixture) is derived from شاب. They say شاب الشیء i.e. he mixed the thing with water; he adulterated it. شاب الرجل means, he deceived the man and defrauded him, he acted treacher-ously; he deceived in buying or selling. شوب means, anything mixed, mixture; a medley; heat; honey; a piece of dough (Aqrab & Lane).
اِنَّاۤ اَنۡزَلۡنَا عَلَیۡکَ الۡکِتٰبَ لِلنَّاسِ بِالۡحَقِّ ۖ فَمَنِ اہۡتَدٰی فَلِنَفۡسِہٖ ۖ وَمَنۡ ضَلَّ فَاِنَّمَا یَضِلُّ عَلَیۡہَا ۖ وَمَاۤ اَنۡتَ عَلَیۡہِمۡ بِوَکِیۡلٍ
10:109; 17:16; 27:93.
Man himself is the architect of his destiny—good or bad.
10:109; 17:16; 27:93.
Commentary:
This verse like many other verses of the Quran shows that man himself is the architect of his destiny—good or bad.
e
10:109; 17:16; 27:93.
1139
人类本身是自己命运--------好的或坏的--------的建造者。
c
10:109; 17:16; 27:93.
3465
Commentary:
This verse like many other verses of the Quran shows that man himself is the architect of his destiny—good or bad.
b
10:109; 17:16; 27:93.
2579
Man himself is the architect of his destiny—good or bad.
اَللّٰہُ یَتَوَفَّی الۡاَنۡفُسَ حِیۡنَ مَوۡتِہَا وَالَّتِیۡ لَمۡ تَمُتۡ فِیۡ مَنَامِہَا ۖ فَیُمۡسِکُ الَّتِیۡ قَضٰی عَلَیۡہَا الۡمَوۡتَ وَیُرۡسِلُ الۡاُخۡرٰۤی اِلٰۤی اَجَلٍ مُّسَمًّی ۚ اِنَّ فِیۡ ذٰلِکَ لَاٰیٰتٍ لِّقَوۡمٍ یَّتَفَکَّرُوۡنَ
6:61.
With his death man’s soul does not die or disintegrate but is taken away from its mortal habitat and is kept in other regions to account for man’s actions in due course.
6:61.
Commentary:
It appears from this verse that the soul of man is taken away both at the time of death and in sleep. In the former case, it is kept back and not allowed to return, while in the latter case, it comes back. The verse thus shows that the dead never come back to life. It also has an implied reference to the immortality of the human soul and man’s accountability for his deeds. In v. 41 above it was stated that as a result of the rejection of Divine Message, the disbelievers will suffer disgrace and humiliation in this life and will be subjected to an abiding punishment in the life to come. In the present verse we are told that with his death, man’s soul does not die or disintegrate but is taken away from its mortal habitat and is kept in other regions to account for man’s actions in due course.
a
6:61.
1140
人类的灵魂在他们死后并不死亡或分解而是从他们死的住所中拿走并且被保存在另外区域里将在适当时候要他们汇报自己的行为。
a
6:61.
3466
Commentary:
It appears from this verse that the soul of man is taken away both at the time of death and in sleep. In the former case, it is kept back and not allowed to return, while in the latter case, it comes back. The verse thus shows that the dead never come back to life. It also has an implied reference to the immortality of the human soul and man’s accountability for his deeds. In v. 41 above it was stated that as a result of the rejection of Divine Message, the disbelievers will suffer disgrace and humiliation in this life and will be subjected to an abiding punishment in the life to come. In the present verse we are told that with his death, man’s soul does not die or disintegrate but is taken away from its mortal habitat and is kept in other regions to account for man’s actions in due course.
c
6:61.
2580
With his death man’s soul does not die or disintegrate but is taken away from its mortal habitat and is kept in other regions to account for man’s actions in due course.
اَلنَّارُ یُعۡرَضُوۡنَ عَلَیۡہَا غُدُوًّا وَّعَشِیًّا ۖ وَّیَوۡمَ تَقُوۡمُ السَّاعَۃُ اَدۡخِلُوۡۤا اٰلَ فِرۡعَوۡنَ اَشَدَّ الۡعَذَابِ
“他们朝夕都得经受它的刑罚”, 这句话, 可以意指不信的人在 بَرْزَخ (Barzakh) 中要受的刑罚。Barzakh 是一个介于中间的阶段, 该阶段中所体现的快乐和痛苦是不完全的。天园与火狱中的快乐与痛苦, 要在审判日才充分地完全地显示出来。
The implied reference in the words, 'They are exposed to it morning and evening,' may be to the punishment the disbelievers are made to suffer in Barzakh which is an intervening stage and where the realization of pain or joy is incomplete. The complete and full manifestation of Heaven and Hell will take place on the Day of Judgment.
Commentary:
The implied reference in the words, "they are exposed to it morning and evening," may be to the punishment the disbelievers are made to suffer in برزخ,—which is an intervening stage, and where the realization of pain or joy is incomplete. The complete and full manifestation of Heaven and Hell will take place on the Day of Judgement.
1165
“他们朝夕都得经受它的刑罚”, 这句话, 可以意指不信的人在 بَرْزَخ (Barzakh) 中要受的刑罚。Barzakh 是一个介于中间的阶段, 该阶段中所体现的快乐和痛苦是不完全的。天园与火狱中的快乐与痛苦, 要在审判日才充分地完全地显示出来。
3529
Commentary:
The implied reference in the words, "they are exposed to it morning and evening," may be to the punishment the disbelievers are made to suffer in برزخ,—which is an intervening stage, and where the realization of pain or joy is incomplete. The complete and full manifestation of Heaven and Hell will take place on the Day of Judgement.
2609
The implied reference in the words, 'They are exposed to it morning and evening,' may be to the punishment the disbelievers are made to suffer in Barzakh which is an intervening stage and where the realization of pain or joy is incomplete. The complete and full manifestation of Heaven and Hell will take place on the Day of Judgment.
وَلَکُمۡ فِیۡہَا مَنٰفِعُ وَلِتَبۡلُغُوۡا عَلَیۡہَا حَاجَۃً فِیۡ صُدُوۡرِکُمۡ وَعَلَیۡہَا وَعَلَی الۡفُلۡکِ تُحۡمَلُوۡنَ
16:6-8; 23:22, 23; 36:73, 74.
16:6-8; 23:22-23; 36:73-74.
Important Words:
حاجة (desire) is derived from حاج which means, (1) he desired, sought or sought after; (2) he was or became poor or was in poverty, need or want; (3) he wanted, needed or required him or it. حاجة means, want, need, necessity, desire; a thing wanted, needed or required; an object of want or of need. ابن حاجة means, one who is constantly in want. قضی حاجته means, he accomplished his want, he did his business (Lane).
b
16:6-8; 23:22, 23; 36:73, 74.
c
16:6-8; 23:22-23; 36:73-74.
3551
Important Words:
حاجة (desire) is derived from حاج which means, (1) he desired, sought or sought after; (2) he was or became poor or was in poverty, need or want; (3) he wanted, needed or required him or it. حاجة means, want, need, necessity, desire; a thing wanted, needed or required; an object of want or of need. ابن حاجة means, one who is constantly in want. قضی حاجته means, he accomplished his want, he did his business (Lane).
c
16:6-8; 23:22, 23; 36:73, 74.
2619
Hajah means, want; need; desire; object of want or need (Lane).
وَمِنۡ اٰیٰتِہٖۤ اَنَّکَ تَرَی الۡاَرۡضَ خٰشِعَۃً فَاِذَاۤ اَنۡزَلۡنَا عَلَیۡہَا الۡمَآءَ اہۡتَزَّتۡ وَرَبَتۡ ۚ اِنَّ الَّذِیۡۤ اَحۡیَاہَا لَمُحۡیِ الۡمَوۡتٰۤی ۚ اِنَّہٗ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
22:6; 30:51; 35:28.
قرآن کریم میں اور دوسری زبانوں میں کبھی کبھی تَقْلِیْبِ نسبت بھی استعمال کی جاتی ہے۔ مثلاً کہتے ہیں پرنالہ چلتا ہے‘ حالانکہ پرنالہ کبھی نہیں چلتا بلکہ پانی چلتا ہے اسی طرح کہتے ہیں سورج زمین کے گرد چکر کھا رہا ہے حالانکہ ادنیٰ غور سے بھی معلوم ہو سکتا ہے کہ سورج زمین کے گرد چکر نہیں کھا رہا بلکہ زمین سورج کے گرد چکر کھا رہی ہے یا اسی طرح تیز گاڑی میں بیٹھے ہوئے سڑک پر درخت ہوں تو انسان سمجھتا ہے کہ درخت بھاگے جا رہے ہیں‘ حالانکہ درخت نہیں بھاگ رہے ہوتے بلکہ گاڑی بھاگ رہی ہوتی ہے۔ اسی طرح یہاں بھی تقلیبِ نسبت سے کام لیا گیا ہے یعنی اِھْتَزَّتْ وَ رَبَتْ کہ
22:6; 30:51; 35:28.
22:6; 30:51; 35:28; 45:6.
Important Words:
خاشعة (withered) is the feminine of خاشع which is active participle from خشع which means, he was or became humble or submissive. خشعت الشمس means, the sun was about to set or it became eclipsed. خشع الورق means, the leaves withered. خشعت الارض means, the earth became dried up, not having been rained upon (Lane & Aqrab).
For اھتزت and ربت see 22:6.
Commentary:
The verse after pointing to a well-known law of nature that when earth becomes dry and parched for lack of rain, God sends down water and it begins to bloom and blossom, draws attention to the fact that as the world had become morally and spiritually parched for want of spiritual rain, God revealed the Quran to give it a new life. See also 22:6.
c
22:6; 30:51; 35:28.
1
قرآن کریم میں اور دوسری زبانوں میں کبھی کبھی تَقْلِیْبِ نسبت بھی استعمال کی جاتی ہے۔ مثلاً کہتے ہیں پرنالہ چلتا ہے‘ حالانکہ پرنالہ کبھی نہیں چلتا بلکہ پانی چلتا ہے اسی طرح کہتے ہیں سورج زمین کے گرد چکر کھا رہا ہے حالانکہ ادنیٰ غور سے بھی معلوم ہو سکتا ہے کہ سورج زمین کے گرد چکر نہیں کھا رہا بلکہ زمین سورج کے گرد چکر کھا رہی ہے یا اسی طرح تیز گاڑی میں بیٹھے ہوئے سڑک پر درخت ہوں تو انسان سمجھتا ہے کہ درخت بھاگے جا رہے ہیں‘ حالانکہ درخت نہیں بھاگ رہے ہوتے بلکہ گاڑی بھاگ رہی ہوتی ہے۔ اسی طرح یہاں بھی تقلیبِ نسبت سے کام لیا گیا ہے یعنی اِھْتَزَّتْ وَ رَبَتْ کہ
b
22:6; 30:51; 35:28; 45:6.
3589
Important Words:
خاشعة (withered) is the feminine of خاشع which is active participle from خشع which means, he was or became humble or submissive. خشعت الشمس means, the sun was about to set or it became eclipsed. خشع الورق means, the leaves withered. خشعت الارض means, the earth became dried up, not having been rained upon (Lane & Aqrab).
For اھتزت and ربت see 22:6.
Commentary:
The verse after pointing to a well-known law of nature that when earth becomes dry and parched for lack of rain, God sends down water and it begins to bloom and blossom, draws attention to the fact that as the world had become morally and spiritually parched for want of spiritual rain, God revealed the Quran to give it a new life. See also 22:6.
b
22:6; 30:51; 35:28.
وَتَرٰٮہُمۡ یُعۡرَضُوۡنَ عَلَیۡہَا خٰشِعِیۡنَ مِنَ الذُّلِّ یَنۡظُرُوۡنَ مِنۡ طَرۡفٍ خَفِیٍّ ۗ وَقَالَ الَّذِیۡنَ اٰمَنُوۡۤا اِنَّ الۡخٰسِرِیۡنَ الَّذِیۡنَ خَسِرُوۡۤا اَنۡفُسَہُمۡ وَاَہۡلِیۡہِمۡ یَوۡمَ الۡقِیٰمَۃِ ۗ اَلَاۤ اِنَّ الظّٰلِمِیۡنَ فِیۡ عَذَابٍ مُّقِیۡمٍ
偷看是罪人因自己的罪行被押来听候判刑时的眼色。
The furtive glance is the glance of a guilty person who is hauled up for his crimes and is waiting to hear the sentence passed against him.
18:30; 25:38.
Commentary:
The stealthy glance is the glance of a guilty person who is hauled up for his crimes and is waiting to hear the sentence passed against him.
1213
偷看是罪人因自己的罪行被押来听候判刑时的眼色。
b
18:30; 25:38.
3634
Commentary:
The stealthy glance is the glance of a guilty person who is hauled up for his crimes and is waiting to hear the sentence passed against him.
2663
The furtive glance is the glance of a guilty person who is hauled up for his crimes and is waiting to hear the sentence passed against him.
وَلَوۡلَاۤ اَنۡ یَّکُوۡنَ النَّاسُ اُمَّۃً وّٰحِدَۃً لَّجَعَلۡنَا لِمَنۡ یَّکۡفُرُ بِالرَّحۡمٰنِ لِبُیُوۡتِہِمۡ سُقُفًا مِّنۡ فِضَّۃٍ وَّمَعَارِجَ عَلَیۡہَا یَظۡہَرُوۡنَ
وَلِبُیُوۡتِہِمۡ اَبۡوٰبًا وَّسُرُرًا عَلَیۡہَا یَتَّکِـُٔوۡنَ
وَاُخۡرٰی لَمۡ تَقۡدِرُوۡا عَلَیۡہَا قَدۡ اَحَاطَ اللّٰہُ بِہَا ۚ وَکَانَ اللّٰہُ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرًا
这里体现了一个预言, 即穆斯林在海巴尔取胜之后还会多次大胜。
اس آیت میں بتایا ہے کہ خیبر کی فتوحات کے بعد اور فتوحات بھی ہوں گی۔
The verse embodies a prophecy that Muslims will achieve other great victories after the victory at Khaibar.
Commentary:
The verse embodies a prophecy that Muslims will achieve other great victories after the victory of Khaibar.
1268
这里体现了一个预言, 即穆斯林在海巴尔取胜之后还会多次大胜。
5
اس آیت میں بتایا ہے کہ خیبر کی فتوحات کے بعد اور فتوحات بھی ہوں گی۔
3831
Commentary:
The verse embodies a prophecy that Muslims will achieve other great victories after the victory of Khaibar.
2779
The verse embodies a prophecy that Muslims will achieve other great victories after the victory at Khaibar.
کُلُّ مَنۡ عَلَیۡہَا فَانٍ
28:89.
Commentary:
Man with all his great works and achievements and all those things that have been created for his use and service, in fact, the whole universe, is subject to decay and death and is eventually destined to perish. God alone will abide because He is Self-Subsisting, All-Sustaining, Independent and Besought of all. See next verse.
b
28:89.
1350
全宇宙都容易腐朽、死亡并最终注定要彻底消亡。唯有安拉永存, 因为安拉是自立的, 支撑万物的, 独立而普济众生的。
b
28:89.
4064
Commentary:
Man with all his great works and achievements and all those things that have been created for his use and service, in fact, the whole universe, is subject to decay and death and is eventually destined to perish. God alone will abide because He is Self-Subsisting, All-Sustaining, Independent and Besought of all. See next verse.
a
28:89.
2930
The whole universe is subject to decay and death and eventually is destined to perish. God alone will abide because He is Self-Subsisting, All-Sustaining, Independent and Besought of all.
مُّتَّکِئِیۡنَ عَلَیۡہَا مُتَقٰبِلِیۡنَ
37:45; 55:55; 76:14.
37:45; 55:55; 76:14.
37:45; 55:55; 76:14.
a
37:45; 55:55; 76:14.
a
37:45; 55:55; 76:14.
a
37:45; 55:55; 76:14.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا قُوۡۤا اَنۡفُسَکُمۡ وَاَہۡلِیۡکُمۡ نَارًا وَّقُوۡدُہَا النَّاسُ وَالۡحِجَارَۃُ عَلَیۡہَا مَلٰٓئِکَۃٌ غِلَاظٌ شِدَادٌ لَّا یَعۡصُوۡنَ اللّٰہَ مَاۤ اَمَرَہُمۡ وَیَفۡعَلُوۡنَ مَا یُؤۡمَرُوۡنَ
2:25.
سوال ہو سکتا ہے کہ بتوں کو آگ میں ڈالنے کی کیا غرض ہے وہ تو بے جان ہیں۔ اس کا جواب یہ ہے کہ گو وہ بے جان ہیں مگر کفار تو ان کو خدائی صفات دیتے تھے۔ ان کو جہنم میں ڈالنے سے کفار پر ان کے عقیدہ کی غلطی ثابت ہوتی تھی۔ اور بتوں پر کوئی ظلم نہ تھا۔ کیونکہ وہ بے جان ہیں۔
2:25.
2:25.
Commentary:
As the Surah deals particularly with domestic disagreements and conflicts, believers are enjoined to train and educate members of their household in such a way that there should reign complete harmony, peace and concord in the house as it prevails in Paradise.
a
2:25.
1
سوال ہو سکتا ہے کہ بتوں کو آگ میں ڈالنے کی کیا غرض ہے وہ تو بے جان ہیں۔ اس کا جواب یہ ہے کہ گو وہ بے جان ہیں مگر کفار تو ان کو خدائی صفات دیتے تھے۔ ان کو جہنم میں ڈالنے سے کفار پر ان کے عقیدہ کی غلطی ثابت ہوتی تھی۔ اور بتوں پر کوئی ظلم نہ تھا۔ کیونکہ وہ بے جان ہیں۔
a
2:25.
4283
Commentary:
As the Surah deals particularly with domestic disagreements and conflicts, believers are enjoined to train and educate members of their household in such a way that there should reign complete harmony, peace and concord in the house as it prevails in Paradise.
a
2:25.
وَوُجُوۡہٌ یَّوۡمَئِذٍ عَلَیۡہَا غَبَرَۃٌ
68:44; 75:25; 88:3, 4.
68:44; 75:25; 88:3, 4.
68:44; 75:25; 88:3-4.
g
68:44; 75:25; 88:3, 4.
b
68:44; 75:25; 88:3-4.
c
68:44; 75:25; 88:3, 4.
فَطَافَ عَلَیۡہَا طَآئِفٌ مِّنۡ رَّبِّکَ وَہُمۡ نَآئِمُوۡنَ
3:118; 18:43.
3:118; 18:43.
a
3:118; 18:43.
a
3:118; 18:43.
4320
Commentary:
The verse means that Divine punishment overtook the "garden" in a sudden and swift sweep.
a
3:118; 18:43.
عَلَیۡہَا تِسۡعَۃَ عَشَرَ
人赋有九种主要感官, 即七种感受外界刺激的感官, 一种本体感受空间方位的感官, 一种是饥饿、干渴等有关的内脏器官所引起的感受内部刺激的感官。这些感官连同九种精神上的对应感官, 以及监护者即控制感官, 也就是支配和控制人性所有不同感官的意志力, 构成了十九个火狱的监护者。“十九” 这个数字也可以指与有经者特别有关的一个安拉的大奥秘, 它的意义和实在性将在安拉指定的时间披露, 并使他们承认 «古兰经» 教义的真理性, 大大加强了信者必然的信念。有谁胆敢断言他知道安拉的一切奥秘？
Man has been endowed with nine major senses, i.e. the seven exteroceptive senses, one proprioceptive sense of position in space and one enteroceptive sense arising from internal organs relating to sensations of hunger, thirst, etc. These coupled with their nine spiritual counterparts together with the guardian or the controlling sense, i.e. the will power which dominates and controls all these different faculties of human nature, are the nineteen guardians of Hell. Or, the number "nineteen" may be a great Divine secret specially concerning the People of the Book of which the significance and reality will be disclosed in God’s own time and will make them acknowledge the truth of the Quranic teaching and will add greatly to the certainty of faith of the believers. Who dare claim to know all the Divine secrets?
Commentary:
"Nineteen", may refer here to man’s natural powers and faculties which, according to some Sufis or mystics are nineteen in number. Proper use of these faculties or powers helps a person’s spiritual development while their misuse causes his moral death. In consonance with these nineteen faculties, which constitute the real source or instrument of a man’s good or bad actions, nineteen angels will be appointed to cleanse the guilty of their sins; each angel being entrusted with the duty of cleansing sins committed through one particular faculty. In fact, Hell as conceived by the Quran is a purgatory where the human soul, after being cured of its spiritual maladies, will resume uniform spiritual development.
1527
人赋有九种主要感官, 即七种感受外界刺激的感官, 一种本体感受空间方位的感官, 一种是饥饿、干渴等有关的内脏器官所引起的感受内部刺激的感官。这些感官连同九种精神上的对应感官, 以及监护者即控制感官, 也就是支配和控制人性所有不同感官的意志力, 构成了十九个火狱的监护者。“十九” 这个数字也可以指与有经者特别有关的一个安拉的大奥秘, 它的意义和实在性将在安拉指定的时间披露, 并使他们承认 «古兰经» 教义的真理性, 大大加强了信者必然的信念。有谁胆敢断言他知道安拉的一切奥秘？
4444
Commentary:
"Nineteen", may refer here to man’s natural powers and faculties which, according to some Sufis or mystics are nineteen in number. Proper use of these faculties or powers helps a person’s spiritual development while their misuse causes his moral death. In consonance with these nineteen faculties, which constitute the real source or instrument of a man’s good or bad actions, nineteen angels will be appointed to cleanse the guilty of their sins; each angel being entrusted with the duty of cleansing sins committed through one particular faculty. In fact, Hell as conceived by the Quran is a purgatory where the human soul, after being cured of its spiritual maladies, will resume uniform spiritual development.
3169
Man has been endowed with nine major senses, i.e. the seven exteroceptive senses, one proprioceptive sense of position in space and one enteroceptive sense arising from internal organs relating to sensations of hunger, thirst, etc. These coupled with their nine spiritual counterparts together with the guardian or the controlling sense, i.e. the will power which dominates and controls all these different faculties of human nature, are the nineteen guardians of Hell. Or, the number "nineteen" may be a great Divine secret specially concerning the People of the Book of which the significance and reality will be disclosed in God’s own time and will make them acknowledge the truth of the Quranic teaching and will add greatly to the certainty of faith of the believers. Who dare claim to know all the Divine secrets?
اِذۡ ہُمۡ عَلَیۡہَا قُعُوۡدٌ
第5-9节经文提到了那些真理的敌人, 他们在整个时代引燃起迫害走正道的信者的火焰, 并继续不断地煽风点火。在第11节经中有关于他们的结局的预言。
یعنی سچائی کے دشمن اس آگ کے پاس رہتے ہیں تا کہ ذرا وہ کم ہو تو اس میں وہ اور ایندھن ڈال دیں۔
In vv. 5-9 mention is made of those enemies of truth who kindle the fire of persecution against righteous believers in all ages and constantly keep it ablaze. Their end is predicted in v. 11.
Commentary:
These verses (vv. 5-8) show that all the forces of darkness will combine to oppose and persecute the Promised Messiah and his righteous followers, and that the persecution will be severe and continuous. In fact, in these verses a description is given of those enemies of truth who kindle the fire of persecution against righteous believers in all ages and constantly keep it ablaze. Their end is predicted in v. 11.
1657
第5-9节经文提到了那些真理的敌人, 他们在整个时代引燃起迫害走正道的信者的火焰, 并继续不断地煽风点火。在第11节经中有关于他们的结局的预言。
6
یعنی سچائی کے دشمن اس آگ کے پاس رہتے ہیں تا کہ ذرا وہ کم ہو تو اس میں وہ اور ایندھن ڈال دیں۔
4661
Commentary:
These verses (vv. 5-8) show that all the forces of darkness will combine to oppose and persecute the Promised Messiah and his righteous followers, and that the persecution will be severe and continuous. In fact, in these verses a description is given of those enemies of truth who kindle the fire of persecution against righteous believers in all ages and constantly keep it ablaze. Their end is predicted in v. 11.
3311
In vv. 5-9 mention is made of those enemies of truth who kindle the fire of persecution against righteous believers in all ages and constantly keep it ablaze. Their end is predicted in v. 11.
اِنۡ کُلُّ نَفۡسٍ لَّمَّا عَلَیۡہَا حَافِظٌ
安拉将保护晨星--------穆圣的代表和光亮耀眼的星辰--------穆圣。
God will protect the Morning Star—the Holy Prophet’s Deputy and the Star of piercing brightness—the Holy Prophet.
Commentary:
"Soul" signifying the souls or persons of the class of النجم الثاقب i.e. the bright stars that dispel spiritual darkness, the verse means that God will guard and protect the Promised Messiah, the الطارق (the Morning Star) or النجم الثاقب (the Star of Piercing Brightness) of Islam.
The verse has also been taken to mean that God has appointed a guardian over every person who records his good or bad deeds. For this meaning of the verse see 50:19.
1661
安拉将保护晨星--------穆圣的代表和光亮耀眼的星辰--------穆圣。
4673
Commentary:
"Soul" signifying the souls or persons of the class of النجم الثاقب i.e. the bright stars that dispel spiritual darkness, the verse means that God will guard and protect the Promised Messiah, the الطارق (the Morning Star) or النجم الثاقب (the Star of Piercing Brightness) of Islam.
The verse has also been taken to mean that God has appointed a guardian over every person who records his good or bad deeds. For this meaning of the verse see 50:19.
3317
God will protect the Morning Star—the Holy Prophet’s Deputy and the Star of piercing brightness—the Holy Prophet.