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وَٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟ بِـَٔايَٰتِنَآ أُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلنَّارِ ۖ هُمْ فِيهَا خَٰلِدُونَ
7:37.
Islam does not believe in the eternity of Hell, but regards it as a sort of penitentiary where sinners will be made to live for a limited period for spiritual treatment and cure. See {1351}.
7:37.
Important Words:
خالدون (shall abide). For the meaning of خلود see under 2:26.
Commentary:
Along with the glad tidings given in the preceding verse, a warning is issued in the present verse for such people as might reject God’s guidance. They will fall into a fire and will never enjoy inner happiness and satisfaction of mind, however rich and wealthy they may happen to be. In the next world too, both those who follow the guidance and those who reject it will have the reward and retribution of their deeds.
The last clause of the verse, viz. ھم فیھا خالدون i.e. therein they shall abide, does not mean that they will remain in Hell forever. Islam does not believe in the eternity of Hell, but looks upon it as a sort of hospital where men will be sent for treatment and cure. The God of Islam is most merciful and not vindictive, and does not delight in inflicting punishment on His creatures. On the other hand, His punishment comes only when it becomes absolutely essential and even then, it is intended only for the reformation of His creatures. The punishment, whether of this world or of the next, is not based on the motive of revenge, but both here and hereafter, its underlying purpose is to inflict pain with the ultimate object of healing and curing, so that when this purpose has been fulfilled, it will become unnecessary and will be stopped. Accordingly, Islam teaches that there will come a time when the dwellers of Hell, after having been cured of their spiritual diseases, will leave it for Heaven (see under 11:108, 109). In contrast to this, the reward of Heaven is truly everlasting (11:109).
d
7:37.
47
伊斯兰教并不相信火狱的永久性, 而把它看作一种教养所, 使罪人在那里过一段有限定的时间, 进行精神上的治疗。请参考注释627。
a
7:37.
46
Important Words:
خالدون (shall abide). For the meaning of خلود see under 2:26.
Commentary:
Along with the glad tidings given in the preceding verse, a warning is issued in the present verse for such people as might reject God’s guidance. They will fall into a fire and will never enjoy inner happiness and satisfaction of mind, however rich and wealthy they may happen to be. In the next world too, both those who follow the guidance and those who reject it will have the reward and retribution of their deeds.
The last clause of the verse, viz. ھم فیھا خالدون i.e. therein they shall abide, does not mean that they will remain in Hell forever. Islam does not believe in the eternity of Hell, but looks upon it as a sort of hospital where men will be sent for treatment and cure. The God of Islam is most merciful and not vindictive, and does not delight in inflicting punishment on His creatures. On the other hand, His punishment comes only when it becomes absolutely essential and even then, it is intended only for the reformation of His creatures. The punishment, whether of this world or of the next, is not based on the motive of revenge, but both here and hereafter, its underlying purpose is to inflict pain with the ultimate object of healing and curing, so that when this purpose has been fulfilled, it will become unnecessary and will be stopped. Accordingly, Islam teaches that there will come a time when the dwellers of Hell, after having been cured of their spiritual diseases, will leave it for Heaven (see under 11:108, 109). In contrast to this, the reward of Heaven is truly everlasting (11:109).
d
7:37.
74
Islam does not believe in the eternity of Hell, but regards it as a sort of penitentiary where sinners will be made to live for a limited period for spiritual treatment and cure. See {1351}.
وَٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟ بِـَٔايَٰتِنَآ أُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلْجَحِيمِ
5:87; 6:50; 7:37, 41; 22:58.
5:87; 6:50; 7:37, 41; 22:58.
5:87; 6:50; 7:37, 41; 22:58.
e
5:87; 6:50; 7:37, 41; 22:58.
d
5:87; 6:50; 7:37, 41; 22:58.
a
5:87; 6:50; 7:37, 41; 22:58.
وَٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟ بِـَٔايَٰتِنَآ أُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلْجَحِيمِ
5:87; 6:50; 7:37; 22:58.
5:87; 6:50; 7:37; 22:58.
5:87; 6:50; 7:37; 22:58.
a
5:87; 6:50; 7:37; 22:58.
a
5:87; 6:50; 7:37; 22:58.
b
5:87; 6:50; 7:37; 22:58.
قُلْ إِنِّى عَلَىٰ بَيِّنَةٍ مِّن رَّبِّى وَكَذَّبْتُم بِهِۦ ۚ مَا عِندِى مَا تَسْتَعْجِلُونَ بِهِۦٓ ۚ إِنِ ٱلْحُكْمُ إِلَّا لِلَّهِ ۖ يَقُصُّ ٱلْحَقَّ ۖ وَهُوَ خَيْرُ ٱلْفَٰصِلِينَ
11:64; 12:109.
12:41, 68.
Commentary:
The verse calls upon the Holy Prophet to say to disbelievers what may be expressed as follows: "You are perversely sticking to your errors while I have clear evidence with me. You say, 'If we are in error, why does not God visit us with punishment?’ You must remember that it does not lie in my power to bring down punishment. It is God alone Who sends down punishment on whomsoever and at whatever time He wills and He is the Best of judges. He will justly decide the matter between you and me."
b
11:64; 12:109.
c
12:41, 68.
a
11:64; 12:109.
b
12:41, 68.
803
Commentary:
The verse calls upon the Holy Prophet to say to disbelievers what may be expressed as follows: "You are perversely sticking to your errors while I have clear evidence with me. You say, 'If we are in error, why does not God visit us with punishment?’ You must remember that it does not lie in my power to bring down punishment. It is God alone Who sends down punishment on whomsoever and at whatever time He wills and He is the Best of judges. He will justly decide the matter between you and me."
a
11:64; 12:109.
b
12:41, 68.
وَكَذَّبَ بِهِۦ قَوْمُكَ وَهُوَ ٱلْحَقُّ ۚ قُل لَّسْتُ عَلَيْكُم بِوَكِيلٍ
6:6.
39:42; 42:7.
The pronoun "it" refers to (1) the matter under discussion; (2) the Qur’an; (3) Divine punishment. Taking the last meaning, the words "it is the truth" would mean that the promised punishment is sure to come.
6:6.
39:42; 42:7.
Commentary:
The pronoun "it" in the words "rejected it" refers either (1) to the matter under discussion, i.e. it is God alone Who can send down punishment, or (2) to the Quran, or (3) to punishment. Taking the last meaning, the words "it is the truth" would mean that the promised punishment is sure to come.
The words, I am not a guardian over you, imply that if now, when I have conveyed to you the Divine Message, the punishment of God comes, I cannot help it. I will not be able to protect you from it. It is worthy of note that whereas disbelievers are demanding punishment, the Holy Prophet is expressing sympathy for them.
b
6:6.
c
39:42; 42:7.
430
代词 “它” 指的是: (1) 正在讨论的那件事; (2) «古兰经»; (3) 安拉的惩罚。以最后一个意义解释, “它是真理” 的意思是, 那约定的惩罚是肯定要来的。
a
6:6.
b
39:42; 42:7.
812
Commentary:
The pronoun "it" in the words "rejected it" refers either (1) to the matter under discussion, i.e. it is God alone Who can send down punishment, or (2) to the Quran, or (3) to punishment. Taking the last meaning, the words "it is the truth" would mean that the promised punishment is sure to come.
The words, I am not a guardian over you, imply that if now, when I have conveyed to you the Divine Message, the punishment of God comes, I cannot help it. I will not be able to protect you from it. It is worthy of note that whereas disbelievers are demanding punishment, the Holy Prophet is expressing sympathy for them.
b
6:6.
c
39:42; 42:7.
860
The pronoun "it" refers to (1) the matter under discussion; (2) the Qur’an; (3) Divine punishment. Taking the last meaning, the words "it is the truth" would mean that the promised punishment is sure to come.
وَأَصْحَٰبُ مَدْيَنَ ۖ وَكُذِّبَ مُوسَىٰ فَأَمْلَيْتُ لِلْكَٰفِرِينَ ثُمَّ أَخَذْتُهُمْ ۖ فَكَيْفَ كَانَ نَكِيرِ
وَٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟ بِـَٔايَٰتِنَا فَأُو۟لَٰٓئِكَ لَهُمْ عَذَابٌ مُّهِينٌ
2:40; 7:37; 30:17; 57:20; 64:11; 78:22-27.
2:40; 7:37; 30:17; 57:20; 64:11; 78:22-27.
2:40; 7:37; 30:17; 57:20; 64:11;78:22-27.
Commentary:
There could have been no greater and more humiliating and ignominious punishment for the enemies of the Holy Prophet than the fall of their capital which placed the whole of Arabia at the feet of him whom they had turned out from his native town, putting a price on his head. Eventual defeat and destruction is the inevitable lot of falsehood and its votaries.
a
2:40; 7:37; 30:17; 57:20; 64:11; 78:22-27.
c
2:40; 7:37; 30:17; 57:20; 64:11;78:22-27.
2487
Commentary:
There could have been no greater and more humiliating and ignominious punishment for the enemies of the Holy Prophet than the fall of their capital which placed the whole of Arabia at the feet of him whom they had turned out from his native town, putting a price on his head. Eventual defeat and destruction is the inevitable lot of falsehood and its votaries.
b
2:40; 7:37; 30:17; 57:20; 64:11; 78:22-27.
وَقَالَ ٱلْمَلَأُ مِن قَوْمِهِ ٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟ بِلِقَآءِ ٱلْءَاخِرَةِ وَأَتْرَفْنَٰهُمْ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا مَا هَٰذَآ إِلَّا بَشَرٌ مِّثْلُكُمْ يَأْكُلُ مِمَّا تَأْكُلُونَ مِنْهُ وَيَشْرَبُ مِمَّا تَشْرَبُونَ
17:17.
21:9; 25:8.
Commentary:
It is indeed very strange that the one fact which really goes in favour of Divine Messengers has been advanced by disbelievers throughout the ages as an argument against them, viz. that they were mortals like themselves who ate and drank and were subject to all the demands of nature. All the Messengers were rejected on the basis of this foolish plea. The rejecters never paused to ponder over this simple fact that the object of the raising up of Messengers was that they should have served as a model for men, and how could one who was not human and therefore immune from human weaknesses and frailties, could be a model for human beings? Only a man could be a model for men.
The second reason that has always led disbelievers to reject Divine Messengers is that they (the disbelievers) "have been afforded ease and comfort in this life." Instead of being grateful to God for His manifold favours upon them those very Divine blessings make disbelievers so arrogant and defiant that they reject God’s Messengers.
a
17:17.
b
21:9; 25:8.
a
17:17.
b
21:9; 25:8.
2535
Commentary:
It is indeed very strange that the one fact which really goes in favour of Divine Messengers has been advanced by disbelievers throughout the ages as an argument against them, viz. that they were mortals like themselves who ate and drank and were subject to all the demands of nature. All the Messengers were rejected on the basis of this foolish plea. The rejecters never paused to ponder over this simple fact that the object of the raising up of Messengers was that they should have served as a model for men, and how could one who was not human and therefore immune from human weaknesses and frailties, could be a model for human beings? Only a man could be a model for men.
The second reason that has always led disbelievers to reject Divine Messengers is that they (the disbelievers) "have been afforded ease and comfort in this life." Instead of being grateful to God for His manifold favours upon them those very Divine blessings make disbelievers so arrogant and defiant that they reject God’s Messengers.
a
21:9; 25:8.
e
17:17.
وَأَمَّا ٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟ بِـَٔايَٰتِنَا وَلِقَآئِ ٱلْءَاخِرَةِ فَأُو۟لَٰٓئِكَ فِى ٱلْعَذَابِ مُحْضَرُونَ
2:40; 7:37; 57:20; 64:11; 78:22-29.
2:40; 7:37; 57:20; 64:11; 78:22-29.
2:40; 7:37; 57:20; 64:11; 78:22-29.
c
2:40; 7:37; 57:20; 64:11; 78:22-29.
b
2:40; 7:37; 57:20; 64:11; 78:22-29.
c
2:40; 7:37; 57:20; 64:11; 78:22-29.
وَكَذَّبَ ٱلَّذِينَ مِن قَبْلِهِمْ وَمَا بَلَغُوا۟ مِعْشَارَ مَآ ءَاتَيْنَٰهُمْ فَكَذَّبُوا۟ رُسُلِى ۖ فَكَيْفَ كَانَ نَكِيرِ
Mi‘shar means, a tenth part; a hundredth part; according to some a thousandth part (Lane).
Important Words:
معشار (a tenth) is derived from عشر (‘ashara). They say عشر الـمال i.e. he took the tenth part of the property. عشرھم means, he took one from them, they being ten. عشر (‘ushrun) and عشیر and معشار all mean, a tenth; a tenth part; one of ten parts. Some say معشار means, a hundredth part, yet according to some others it means, a thousandth part (Lane).
Commentary:
This verse demolishes the second objection of the disbelievers. It means to say that if they are proud of their wealth, power and position and are rejecting the Message of Islam because of the weakness and poverty of the Holy Prophet and his followers, then they should know that peoples much more powerful than they and possessing resources far in excess of theirs were destroyed when they rejected their Prophets. How do they then expect to escape Divine punishment by rejecting the Holy Prophet? They should know that they will fail against the Prophet, and their failure will prove that he is a true Prophet of God.
3167
Important Words:
معشار (a tenth) is derived from عشر (‘ashara). They say عشر الـمال i.e. he took the tenth part of the property. عشرھم means, he took one from them, they being ten. عشر (‘ushrun) and عشیر and معشار all mean, a tenth; a tenth part; one of ten parts. Some say معشار means, a hundredth part, yet according to some others it means, a thousandth part (Lane).
Commentary:
This verse demolishes the second objection of the disbelievers. It means to say that if they are proud of their wealth, power and position and are rejecting the Message of Islam because of the weakness and poverty of the Holy Prophet and his followers, then they should know that peoples much more powerful than they and possessing resources far in excess of theirs were destroyed when they rejected their Prophets. How do they then expect to escape Divine punishment by rejecting the Holy Prophet? They should know that they will fail against the Prophet, and their failure will prove that he is a true Prophet of God.
2402
Mi‘shar means, a tenth part; a hundredth part; according to some a thousandth part (Lane).
۞ فَمَنْ أَظْلَمُ مِمَّن كَذَبَ عَلَى ٱللَّهِ وَكَذَّبَ بِٱلصِّدْقِ إِذْ جَآءَهُۥٓ ۚ أَلَيْسَ فِى جَهَنَّمَ مَثْوًى لِّلْكَٰفِرِينَ
6:22; 10:18; 29:69.
6:22; 10:18; 29:69.
6:22; 10:18; 29:69.
Commentary:
After having briefly referred, in the foregoing verses, to the need and purpose of revelation, the Surah proceeds to give two very sound and effective arguments in support of that phenomenon. The verse under comment deals with the first argument, which is, that two persons never succeed in life; the one who invents lies against God and the other who denies and rejects the truth when it is presented and preached to him. The second argument is given in the next verse.
a
6:22; 10:18; 29:69.
d
6:22; 10:18; 29:69.
3457
Commentary:
After having briefly referred, in the foregoing verses, to the need and purpose of revelation, the Surah proceeds to give two very sound and effective arguments in support of that phenomenon. The verse under comment deals with the first argument, which is, that two persons never succeed in life; the one who invents lies against God and the other who denies and rejects the truth when it is presented and preached to him. The second argument is given in the next verse.
c
6:22; 10:18; 29:69.
وَكَذَّبُوا۟ وَٱتَّبَعُوٓا۟ أَهْوَآءَهُمْ ۚ وَكُلُّ أَمْرٍ مُّسْتَقِرٌّ
The destruction of the political power of the Quraish has been decreed by God, and the Divine decree must come to pass.
Commentary:
The verse means that the destruction of the power of the pagan Quraish and the triumph of Islam has been decreed by God and the Divine decree must come to pass.
4008
Commentary:
The verse means that the destruction of the power of the pagan Quraish and the triumph of Islam has been decreed by God and the Divine decree must come to pass.
2898
The destruction of the political power of the Quraish has been decreed by God, and the Divine decree must come to pass.
وَٱلَّذِينَ ءَامَنُوا۟ بِٱللَّهِ وَرُسُلِهِۦٓ أُو۟لَٰٓئِكَ هُمُ ٱلصِّدِّيقُونَ ۖ وَٱلشُّهَدَآءُ عِندَ رَبِّهِمْ لَهُمْ أَجْرُهُمْ وَنُورُهُمْ ۖ وَٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟ بِـَٔايَٰتِنَآ أُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلْجَحِيمِ
بعض لوگ کہتے ہیں کہ اللہ اور اس کے رسولوں پر ایمان لانے کے نتیجہ میں انسان صرف صدیق اور شہداء کے مرتبہ پر پہنچ سکتا ہے نہ کہ نبوت کے مقام تک‘ ان کے سمجھانے کے لئے ہم سورۃ النساء کی یہ آیت پیش کرتے ہیں کہ وَ مَنْ یُّطِعِ اللّٰہَ وَالرَّسُوْلَ فَاُولٰٓئِکَ مَعَ الَّذِیْنَ اَنْعَمَ اللّٰہُ عَلَیْھِمْ مِّنَ النَّبِیّٖنَ وَالصِّدِّیْقِیْنَ وَالشُّھَدَآءِ وَ الصَّالِحِیْنَ وَ حَسُنَ اُولٰٓئِکَ رَفِیْقًا (النساء: ۷۰)ان دونوں آیات پر غور کرکے ہر شخص معلوم کر سکتا ہے کہ سورۃ الحدید میں تو یہ کہا گیا ہے کہ جو لوگ اللہ اور اس کے رسولوں پر ایمان لائے وہی صدیق اور شہ
2:40; 7:37; 22:58; 30:17; 64: 11; 78:29.
Commentary:
The verse purports to say that if Muslims believed in the great Divine Reformer, they will attain to those spiritual heights which the Truthful (الصدیقون) and the Martyrs (الشھداء) attained.
1
بعض لوگ کہتے ہیں کہ اللہ اور اس کے رسولوں پر ایمان لانے کے نتیجہ میں انسان صرف صدیق اور شہداء کے مرتبہ پر پہنچ سکتا ہے نہ کہ نبوت کے مقام تک‘ ان کے سمجھانے کے لئے ہم سورۃ النساء کی یہ آیت پیش کرتے ہیں کہ وَ مَنْ یُّطِعِ اللّٰہَ وَالرَّسُوْلَ فَاُولٰٓئِکَ مَعَ الَّذِیْنَ اَنْعَمَ اللّٰہُ عَلَیْھِمْ مِّنَ النَّبِیّٖنَ وَالصِّدِّیْقِیْنَ وَالشُّھَدَآءِ وَ الصَّالِحِیْنَ وَ حَسُنَ اُولٰٓئِکَ رَفِیْقًا (النساء: ۷۰)ان دونوں آیات پر غور کرکے ہر شخص معلوم کر سکتا ہے کہ سورۃ الحدید میں تو یہ کہا گیا ہے کہ جو لوگ اللہ اور اس کے رسولوں پر ایمان لائے وہی صدیق اور شہ
a
2:40; 7:37; 22:58; 30:17; 64: 11; 78:29.
4162
Commentary:
The verse purports to say that if Muslims believed in the great Divine Reformer, they will attain to those spiritual heights which the Truthful (الصدیقون) and the Martyrs (الشھداء) attained.
وَٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟ بِـَٔايَٰتِنَآ أُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلنَّارِ خَٰلِدِينَ فِيهَا ۖ وَبِئْسَ ٱلْمَصِيرُ
2:40; 7:37; 22:58.
2:40; 7:37; 22:58.
2:40; 7:37; 22:58; 30:17; 78:29.
a
2:40; 7:37; 22:58.
a
2:40; 7:37; 22:58; 30:17; 78:29.
c
2:40; 7:37; 22:58.
وَكَذَّبُوا۟ بِـَٔايَٰتِنَا كِذَّابًا
2:40; 7:37.
2:40; 7:37.
2:40; 7:36-37; 22:58; 30:17; 64:11.
b
2:40; 7:37.
a
2:40; 7:36-37; 22:58; 30:17; 64:11.
c
2:40; 7:37.
وَكَذَّبَ بِٱلْحُسْنَىٰ
与上两节经文 (6-7) 中提到的三个优良品质相对照, (9-10) 两节经文提到了使人道德败坏的三个坏品质。
In contrast to the three good qualities mentioned in the preceding two verses (6, 7), three bad qualities that cause the moral undoing of a man are mentioned in these two verses (9, 10).
1715
与上两节经文 (6-7) 中提到的三个优良品质相对照, (9-10) 两节经文提到了使人道德败坏的三个坏品质。
3367
In contrast to the three good qualities mentioned in the preceding two verses (6, 7), three bad qualities that cause the moral undoing of a man are mentioned in these two verses (9, 10).