الۡقُرۡاٰنِ
Appears 13 times in Quran
Occurrences in Quran
Found 13 verses containing "الۡقُرۡاٰنِ".
وَلَقَدۡ ضَرَبۡنَا لِلنَّاسِ فِیۡ ہٰذَا الۡقُرۡاٰنِ مِنۡ کُلِّ مَثَلٍ ۚ وَلَئِنۡ جِئۡتَہُمۡ بِاٰیَۃٍ لَّیَقُوۡلَنَّ الَّذِیۡنَ کَفَرُوۡۤا اِنۡ اَنۡتُمۡ اِلَّا مُبۡطِلُوۡنَ
اَبْطَلَ کے معنے ہیں جھوٹ کو پیش کیا (اقرب) اس کے پیش نظر ہم نے مُبْطِلُوْنَ کے معنے جھوٹی باتوں کے پیش کرنے والوں کے کیے ہیں۔
17:90; 39:28.
Mathal means, a description; argument; discourse; lesson; proverb; sign; parable or similitude (Lane).
17:90; 39:28.
Important Words:
مثل (parable) is derived from مثل (mathala) and means, a description, condition, state, case, etc.; (2) argument, reason; (3) discourse; (4) lesson or example; (5) a proverb; (6) a Sign; (7) a parable or similitude (Aqrab & Lane). See also 2:18,107; 6:39 & 14:36.
b
17:90; 39:28.
1001
مَثَل (Mathal) 的意思是, 一种描写; 争论; 讲话; 功课; 谚语; 记号 (符号); 寓言或比喻 (Lane)。
3
اَبْطَلَ کے معنے ہیں جھوٹ کو پیش کیا (اقرب) اس کے پیش نظر ہم نے مُبْطِلُوْنَ کے معنے جھوٹی باتوں کے پیش کرنے والوں کے کیے ہیں۔
a
17:90; 39:28.
3031
Important Words:
مثل (parable) is derived from مثل (mathala) and means, a description, condition, state, case, etc.; (2) argument, reason; (3) discourse; (4) lesson or example; (5) a proverb; (6) a Sign; (7) a parable or similitude (Aqrab & Lane). See also 2:18,107; 6:39 & 14:36.
a
17:90; 39:28.
2299
Mathal means, a description; argument; discourse; lesson; proverb; sign; parable or similitude (Lane).
وَقَالَ الَّذِیۡنَ کَفَرُوۡا لَنۡ نُّؤۡمِنَ بِہٰذَا الۡقُرۡاٰنِ وَلَا بِالَّذِیۡ بَیۡنَ یَدَیۡہِ ۗ وَلَوۡ تَرٰۤی اِذِ الظّٰلِمُوۡنَ مَوۡقُوۡفُوۡنَ عِنۡدَ رَبِّہِمۡ یَرۡجِعُ بَعۡضُہُمۡ اِلٰی بَعۡضِۣ الۡقَوۡلَ یَقُوۡلُ الَّذِیۡنَ اسۡتُضۡعِفُوۡا لِلَّذِیۡنَ اسۡتَکۡبَرُوۡا لَوۡلَاۤ اَنۡتُمۡ لَکُنَّا مُؤۡمِنِیۡنَ
7:39; 14:22; 28:64; 33:68; 40:48.
7:39; 14:22; 28:64; 33:68; 40:48.
It is human nature that when a guilty person is face to face with the punishment of his guilt, he tries to excuse himself by seeking to shift the responsibility for his misdeeds to another person. It is to this aspect of human nature that reference has been made in this and the next two verses.
7:39; 14:22; 28:64; 33:68; 40:48.
Commentary:
The expression بین یدیه literally meaning "between his two hands" is used in the sense of "before him or it." It has been used in this sense in 5:47 and 46:22. But it is also used in the sense of "in his presence" as in v. 13. Sometimes, however, this expression refers to a thing which is yet to come. In this sense the expression الذی بین یدیه may mean "the revelation which is yet to come."
It is human nature that when a guilty person is face to face with the punishment of his guilt, he tries to excuse himself by seeking to shift the responsibility for his misdeeds to another person. It is to this aspect of human nature that reference has been made in this and the next two verses. In these verses the deceivers and the deceived are shown as engaging in mutual recrimination when they see punishment overtaking them, seeking to throw the responsibility of their disbelief one upon another.
d
7:39; 14:22; 28:64; 33:68; 40:48.
b
7:39; 14:22; 28:64; 33:68; 40:48.
3156
Commentary:
The expression بین یدیه literally meaning "between his two hands" is used in the sense of "before him or it." It has been used in this sense in 5:47 and 46:22. But it is also used in the sense of "in his presence" as in v. 13. Sometimes, however, this expression refers to a thing which is yet to come. In this sense the expression الذی بین یدیه may mean "the revelation which is yet to come."
It is human nature that when a guilty person is face to face with the punishment of his guilt, he tries to excuse himself by seeking to shift the responsibility for his misdeeds to another person. It is to this aspect of human nature that reference has been made in this and the next two verses. In these verses the deceivers and the deceived are shown as engaging in mutual recrimination when they see punishment overtaking them, seeking to throw the responsibility of their disbelief one upon another.
c
7:39; 14:22; 28:64; 33:68; 40:48.
2397
It is human nature that when a guilty person is face to face with the punishment of his guilt, he tries to excuse himself by seeking to shift the responsibility for his misdeeds to another person. It is to this aspect of human nature that reference has been made in this and the next two verses.
وَاِذۡ قُلۡنَا لَکَ اِنَّ رَبَّکَ اَحَاطَ بِالنَّاسِ ۚ وَمَا جَعَلۡنَا الرُّءۡیَا الَّتِیۡۤ اَرَیۡنٰکَ اِلَّا فِتۡنَۃً لِّلنَّاسِ وَالشَّجَرَۃَ الۡمَلۡعُوۡنَۃَ فِی الۡقُرۡاٰنِ ۚ وَنُخَوِّفُہُمۡ فَمَا یَزِیۡدُہُمۡ اِلَّا طُغۡیٰنًا کَبِیۡرًا
17:2.
这里指的是本章第二节经文中所谈到的那一精神境界。在那一精神境界中, 穆圣看到自己领着所有其他的先知在耶路撒冷的那座犹太人的朝向寺里祈祷。这一梦境意示在将来的某一时间那些先知的追随者会参加到伊斯兰教的行列中来。这就是 “你的养主业已作了消灭那些人们 (的决定)” 这句话的意思。伊斯兰教的全面传播将紧跟在第59节经文中谈到的世界性灾难发生之后展开。
“被诅咒的树” 看来就是犹太民族。«古兰经» 反复谈到他们受到安拉的诅咒 (5:14, 61, 65, 79)。安拉从达五德时代起一直到现在诅咒着这个不幸的民族。这句话的这种解释, 在本章中述及以色列人时专门用 بَنِی اِسْرَائِيْل (Bani-Isra’il) 这一名称所暗示的这点上, 得到更多的证实。本章开始时谈到那个精神境界, 穆圣看到自己领导着以色列的许多先知在犹太教的中心--------耶路撒冷祈祷。这件事进一步证实了 “被诅咒的树” 的意思就是犹太民族这一假设, 因为 شَجَرَة (Shajarah) 这一单词意指一个部族。这节经文既谈到了那个精神境界, 又谈到了犹太民族 (被诅咒的树), 这一精神境界特别说他们是 “对人的考验罢了”。犹太人, 长期以来, 证明是人类许多痛苦和患难的根源, 尤其对穆斯林更是如此。
شجرۃ سے مراد خاندان اور قوم بھی ہوتی ہے۔ چنانچہ خاندان کے سلسلہ کو شجرہ ٔنسب کہتے ہیں۔ اقرب نے بھی شجرہ کے ایک معنے شجرہ ٔنسب یعنی خاندان کے سلسلہ کے کیے ہیں نہ صرف درخت کے۔ چونکہ قرآن کریم میں یہود کی قوم پر لعنت کی گئی ہے۔ اس لئے یہاں انہیں کا ذکر ہے۔
اس جگہ رؤیا اور ایک شجرۂ ملعونہ کا اکٹھا ذکر کیا گیا ہے اس سے مضمون واضح ہو جاتا ہے کیونکہ رؤیا اسی سورۃ میں اسراء کے واقعہ میں بیان کی گئی ہے اور اسراء وہ کشفی سفر تھا جو فلسطین کی طرف ہوا جو یہود کا مقام تھا اور شجرۂ ملعونہ سے بھی یہود مراد ہیں۔ پس دونوں کے اکٹھا ذکر کرنے سے ایک واقعہ نے دوسرے کی تفسیر کر دی ہے۔
17:2.
The reference here is to the Vision mentioned in v. 2 of this Surah. In this Vision the Holy Prophet saw himself leading all other Prophets in Prayers in the Temple at Jerusalem which was the Qiblah of the Jews. The Vision implied that in some future time the followers of those Prophets would join the fold of Islam. This is what is meant by the words, thy Lord has decreed the ruin of this people. The general spread of Islam would follow in the wake of the worldwide disasters of which mention has been made in v. 59.
'The cursed tree' seems to be the Jewish people who have been repeatedly mentioned in the Qur’an as having been cursed by God (5:14, 5:61, 5:65, 5:79). The curse of God has dogged the footsteps of these unfortunate people from the time of the Prophet David right down to our own time. This interpretation of the expression finds additional support from the fact that the present Surah particularly deals with the Israelites as its very name, Bani- Isra’il, suggests. The fact that the verse begins with a mention of the Vision in which the Holy Prophet saw himself leading the Israelite Prophets in Prayers in Jerusalem, the centre of the Jewish Faith, lends further support to the assumption that by 'cursed tree' is meant the Jewish people, the word Shajarah signifying a tribe. The verse speaks both of the Vision and the Jewish people (the accursed tree) to whom this Vision specially refers as 'a trial for men.'
The Jews have, throughout the ages, proved to be a source of much misery and di
17:2.
Important Words:
احاط بالناس (has encompassed the people). احاط is derived from حاط. They say احاط به العدو i.e. the enemy surrounded him. احیط بفلان means, such a one was destroyed or his destruction drew near. احاط به علما means, he had a comprehensive or complete knowledge thereof, or he attained the utmost knowledge thereof. The Quranic expression ان ربک احاط بالناسmeans, verily thy Lord hath men in His grasp or power or hath destroyed them (Lane & Aqrab).
الشجرة الملعونة (the cursed tree). شجرة is the noun infinitive from شجر. They say شجر الامر بینھم i.e. the affair was or became confused or complicated so as to be a subject of disagreement or difference between them. شجرہ means, he tied it. شجرةmeans, a tree; the stock or origin of a man. They say ھو من شجرة طیبة i.e. he is of good stock or origin (Lane & Aqrab).
Commentary:
The reference in the words, When We said to thee, is to the Vision mentioned under v. 2 of this Surah. In that Vision the Holy Prophet saw himself leading all other Prophets in Prayers. The Vision implied that at some future time, the followers of those Prophets would join the fold of Islam. This is what is meant by the words, Thy Lord has encompassed the people. This general spread of Islam would follow in the wake of the worldwide disasters of which mention has been made in v. 59. The object of these disasters was to open the way for the propagation of Islam, to induce all men to rally round its banner and to demonstrate the futility of the present materialistic Western civilization to stand in its way. Some of these disasters have already taken place and others are waiting to shake the present order of things to its foundation.
The signs of these impending disasters are already in evidence everywhere in the world. They will be followed by conditions favourable to the general and widespread acceptance and expansion of Islam.
Commentators of the Quran have greatly differed as to what the expression الشجرة الملعونة (the accursed tree) means. According to some of them it means شجرة خبیثة (evil tree) mentioned in 14:27. The word خبیث (evil) meaning a thing devoid of all good is synonymous with ملعون (accursed) which means, far removed from good. But the word شجرةas shown under Important Words, also means, a family. According to this meaning of the word the expression الشجرة الملعونةappears to apply more appropriately to a people—the Jewish people—who have been repeatedly mentioned in the Quran as having been cursed by God (5:14, 61, 65, 79). The curse of God has dogged the footsteps of these unfortunate people from the time of the Prophet David right down to the present time. This interpretation of the expression finds additional support from the fact that the present Surah particularly deals with the Israelites as its very name, BaniIsra’il, suggests. The fact that the verse begins with a mention of the Vision in which the Holy Prophet saw himself leading the Israelite Prophets in Prayers in Jerusalem, the Centre of the Jewish Faith, lends further support to the assumption that by الشجرة الملعونة (cursed tree) is meant the Jewish people.
The verse speaks both of "the vision" and the Jewish people (the accursed tree) to whom that Vision specially refers as "a trial for men". The Jews have, throughout the ages, proved a source of much misery and distress for mankind, particularly for Muslims, under whose benign rule they have enjoyed more freedom and security than under any other people. The two World Wars have been the result directly or indirectly of the plots and machinations of the Jews. They led an organized opposition to the German people in the First Great War and the Second Great War was also the result of their widespread and highly organized propaganda against Hitler. In the Russian Revolution which, too, forms a part of the Divine punishment (v. 59) the Jews took a prominent part and some of its foremost leaders are Jews by blood. The Jewish machinations have now extended to Palestine and have turned this "land of the Prophets" into a veritable hot-bed of intrigue, murder and arson. But all their intrigues and efforts to go back to, and take possession of, Palestine, will meet with only temporary success because this country has been divinely decreed to remain in Muslim hands.
b
17:2.
716
这里指的是本章第二节经文中所谈到的那一精神境界。在那一精神境界中, 穆圣看到自己领着所有其他的先知在耶路撒冷的那座犹太人的朝向寺里祈祷。这一梦境意示在将来的某一时间那些先知的追随者会参加到伊斯兰教的行列中来。这就是 “你的养主业已作了消灭那些人们 (的决定)” 这句话的意思。伊斯兰教的全面传播将紧跟在第59节经文中谈到的世界性灾难发生之后展开。
717
“被诅咒的树” 看来就是犹太民族。«古兰经» 反复谈到他们受到安拉的诅咒 (5:14, 61, 65, 79)。安拉从达五德时代起一直到现在诅咒着这个不幸的民族。这句话的这种解释, 在本章中述及以色列人时专门用 بَنِی اِسْرَائِيْل (Bani-Isra’il) 这一名称所暗示的这点上, 得到更多的证实。本章开始时谈到那个精神境界, 穆圣看到自己领导着以色列的许多先知在犹太教的中心--------耶路撒冷祈祷。这件事进一步证实了 “被诅咒的树” 的意思就是犹太民族这一假设, 因为 شَجَرَة (Shajarah) 这一单词意指一个部族。这节经文既谈到了那个精神境界, 又谈到了犹太民族 (被诅咒的树), 这一精神境界特别说他们是 “对人的考验罢了”。犹太人, 长期以来, 证明是人类许多痛苦和患难的根源, 尤其对穆斯林更是如此。
1
شجرۃ سے مراد خاندان اور قوم بھی ہوتی ہے۔ چنانچہ خاندان کے سلسلہ کو شجرہ ٔنسب کہتے ہیں۔ اقرب نے بھی شجرہ کے ایک معنے شجرہ ٔنسب یعنی خاندان کے سلسلہ کے کیے ہیں نہ صرف درخت کے۔ چونکہ قرآن کریم میں یہود کی قوم پر لعنت کی گئی ہے۔ اس لئے یہاں انہیں کا ذکر ہے۔
2
اس جگہ رؤیا اور ایک شجرۂ ملعونہ کا اکٹھا ذکر کیا گیا ہے اس سے مضمون واضح ہو جاتا ہے کیونکہ رؤیا اسی سورۃ میں اسراء کے واقعہ میں بیان کی گئی ہے اور اسراء وہ کشفی سفر تھا جو فلسطین کی طرف ہوا جو یہود کا مقام تھا اور شجرۂ ملعونہ سے بھی یہود مراد ہیں۔ پس دونوں کے اکٹھا ذکر کرنے سے ایک واقعہ نے دوسرے کی تفسیر کر دی ہے۔
a
17:2.
1990
Important Words:
احاط بالناس (has encompassed the people). احاط is derived from حاط. They say احاط به العدو i.e. the enemy surrounded him. احیط بفلان means, such a one was destroyed or his destruction drew near. احاط به علما means, he had a comprehensive or complete knowledge thereof, or he attained the utmost knowledge thereof. The Quranic expression ان ربک احاط بالناسmeans, verily thy Lord hath men in His grasp or power or hath destroyed them (Lane & Aqrab).
الشجرة الملعونة (the cursed tree). شجرة is the noun infinitive from شجر. They say شجر الامر بینھم i.e. the affair was or became confused or complicated so as to be a subject of disagreement or difference between them. شجرہ means, he tied it. شجرةmeans, a tree; the stock or origin of a man. They say ھو من شجرة طیبة i.e. he is of good stock or origin (Lane & Aqrab).
Commentary:
The reference in the words, When We said to thee, is to the Vision mentioned under v. 2 of this Surah. In that Vision the Holy Prophet saw himself leading all other Prophets in Prayers. The Vision implied that at some future time, the followers of those Prophets would join the fold of Islam. This is what is meant by the words, Thy Lord has encompassed the people. This general spread of Islam would follow in the wake of the worldwide disasters of which mention has been made in v. 59. The object of these disasters was to open the way for the propagation of Islam, to induce all men to rally round its banner and to demonstrate the futility of the present materialistic Western civilization to stand in its way. Some of these disasters have already taken place and others are waiting to shake the present order of things to its foundation.
The signs of these impending disasters are already in evidence everywhere in the world. They will be followed by conditions favourable to the general and widespread acceptance and expansion of Islam.
Commentators of the Quran have greatly differed as to what the expression الشجرة الملعونة (the accursed tree) means. According to some of them it means شجرة خبیثة (evil tree) mentioned in 14:27. The word خبیث (evil) meaning a thing devoid of all good is synonymous with ملعون (accursed) which means, far removed from good. But the word شجرةas shown under Important Words, also means, a family. According to this meaning of the word the expression الشجرة الملعونةappears to apply more appropriately to a people—the Jewish people—who have been repeatedly mentioned in the Quran as having been cursed by God (5:14, 61, 65, 79). The curse of God has dogged the footsteps of these unfortunate people from the time of the Prophet David right down to the present time. This interpretation of the expression finds additional support from the fact that the present Surah particularly deals with the Israelites as its very name, BaniIsra’il, suggests. The fact that the verse begins with a mention of the Vision in which the Holy Prophet saw himself leading the Israelite Prophets in Prayers in Jerusalem, the Centre of the Jewish Faith, lends further support to the assumption that by الشجرة الملعونة (cursed tree) is meant the Jewish people.
The verse speaks both of "the vision" and the Jewish people (the accursed tree) to whom that Vision specially refers as "a trial for men". The Jews have, throughout the ages, proved a source of much misery and distress for mankind, particularly for Muslims, under whose benign rule they have enjoyed more freedom and security than under any other people. The two World Wars have been the result directly or indirectly of the plots and machinations of the Jews. They led an organized opposition to the German people in the First Great War and the Second Great War was also the result of their widespread and highly organized propaganda against Hitler. In the Russian Revolution which, too, forms a part of the Divine punishment (v. 59) the Jews took a prominent part and some of its foremost leaders are Jews by blood. The Jewish machinations have now extended to Palestine and have turned this "land of the Prophets" into a veritable hot-bed of intrigue, murder and arson. But all their intrigues and efforts to go back to, and take possession of, Palestine, will meet with only temporary success because this country has been divinely decreed to remain in Muslim hands.
c
17:2.
1627A
The reference here is to the Vision mentioned in v. 2 of this Surah. In this Vision the Holy Prophet saw himself leading all other Prophets in Prayers in the Temple at Jerusalem which was the Qiblah of the Jews. The Vision implied that in some future time the followers of those Prophets would join the fold of Islam. This is what is meant by the words, thy Lord has decreed the ruin of this people. The general spread of Islam would follow in the wake of the worldwide disasters of which mention has been made in v. 59.
1628
'The cursed tree' seems to be the Jewish people who have been repeatedly mentioned in the Qur’an as having been cursed by God (5:14, 5:61, 5:65, 5:79). The curse of God has dogged the footsteps of these unfortunate people from the time of the Prophet David right down to our own time. This interpretation of the expression finds additional support from the fact that the present Surah particularly deals with the Israelites as its very name, Bani- Isra’il, suggests. The fact that the verse begins with a mention of the Vision in which the Holy Prophet saw himself leading the Israelite Prophets in Prayers in Jerusalem, the centre of the Jewish Faith, lends further support to the assumption that by 'cursed tree' is meant the Jewish people, the word Shajarah signifying a tribe. The verse speaks both of the Vision and the Jewish people (the accursed tree) to whom this Vision specially refers as 'a trial for men.'
The Jews have, throughout the ages, proved to be a source of much misery and di
وَلَقَدۡ صَرَّفۡنَا فِیۡ ہٰذَا الۡقُرۡاٰنِ لِیَذَّکَّرُوۡا وَمَا یَزِیۡدُہُمۡ اِلَّا نُفُوۡرًا
17:90; 18:55.
17:90; 18:55.
For a revealed Book which has to deal with all matters of importance it is but natural and even necessary that it should revert, time and again, to the relevant points which bear on the main theme. When repetition is intended to throw light upon a matter from a new angle or to refute a new objection, no sane and intelligent person can take objection to it.
17:90; 18:55.
Important Words:
صرفنا (We have explained the truth in various ways). صرف(Sarrafa) is the intensified form of صرف (Sarafa). صرفه means, he turned, sent or put him away or back from his way or course. صرف الشیء (Sarrafa) means, he employed the thing in more than one way. صرف الکلام means, he derived one part of the speech from another. تصریف is the turning from one state or condition to another or from one direction or course or way to another. تصریف الایات signifies the varying of the Quranic verses by repeating them in different forms (Lane & Aqrab).
Commentary:
The objection is generally raised against the Quran that it unnecessarily repeats its subjects. This objection has been answered in this verse. According to the two meanings of the word صرفنا given under Important Words, the verse would mean, (a) that the Quran refutes all possible objections raised against its principles and teachings and (b) that it discusses all important subjects from all conceivable points of view. For a book which has to deal exhaustively with all questions of importance it is quite natural and even necessary that it should revert, time and again, to the relevant points which bear on the main theme. No reasonable person can call this repetition. Repetition is objectionable only when it serves no useful purpose, but when it is intended to throw light upon a question from a new angle of vision or to refute a new objection no sane and intelligent person can object to it.
f
17:90; 18:55.
b
17:90; 18:55.
1971
Important Words:
صرفنا (We have explained the truth in various ways). صرف(Sarrafa) is the intensified form of صرف (Sarafa). صرفه means, he turned, sent or put him away or back from his way or course. صرف الشیء (Sarrafa) means, he employed the thing in more than one way. صرف الکلام means, he derived one part of the speech from another. تصریف is the turning from one state or condition to another or from one direction or course or way to another. تصریف الایات signifies the varying of the Quranic verses by repeating them in different forms (Lane & Aqrab).
Commentary:
The objection is generally raised against the Quran that it unnecessarily repeats its subjects. This objection has been answered in this verse. According to the two meanings of the word صرفنا given under Important Words, the verse would mean, (a) that the Quran refutes all possible objections raised against its principles and teachings and (b) that it discusses all important subjects from all conceivable points of view. For a book which has to deal exhaustively with all questions of importance it is quite natural and even necessary that it should revert, time and again, to the relevant points which bear on the main theme. No reasonable person can call this repetition. Repetition is objectionable only when it serves no useful purpose, but when it is intended to throw light upon a question from a new angle of vision or to refute a new objection no sane and intelligent person can object to it.
c
17:90; 18:55.
1621
For a revealed Book which has to deal with all matters of importance it is but natural and even necessary that it should revert, time and again, to the relevant points which bear on the main theme. When repetition is intended to throw light upon a matter from a new angle or to refute a new objection, no sane and intelligent person can take objection to it.
وَجَعَلۡنَا عَلٰی قُلُوۡبِہِمۡ اَکِنَّۃً اَنۡ یَّفۡقَہُوۡہُ وَفِیۡۤ اٰذَانِہِمۡ وَقۡرًا ۚ وَاِذَا ذَکَرۡتَ رَبَّکَ فِی الۡقُرۡاٰنِ وَحۡدَہٗ وَلَّوۡا عَلٰۤی اَدۡبٰرِہِمۡ نُفُوۡرًا
یعنی چونکہ ان کے دل گندے ہیں ہم اسلام قبول کرنے سے ان کو روکتے ہیں تا ان کی بداعمالی کی وجہ سے اسلام بدنام ’’نہ‘‘ ہو۔ نہ کا حرف ہم نے اس لئے بڑھایا ہے کہ عربی کے قاعدہ کے مطابق حسب موقع اَنْ کے بعد لَا یعنی نہ کا حرف محذوف سمجھ لیا جاتا ہے۔
6:26; 18:58; 41:6.
17:49.
It is the covering of malice and envy, or that of a false sense of dignity and racial pride or of the fear of loss of social position and income, or the covering of a longstanding custom and belief fondly and firmly held that stands in the way of the acceptance of truth by disbelievers. It is a subtle covering which disbelievers themselves do not properly perceive.
6:26; 18:58; 41:6.
39:46.
Commentary:
It has been made abundantly clear elsewhere in the Quran that the "coverings" over the hearts of disbelievers and the "deafness" in their ears are of their own creation. It is the result of their own perversity and wrongdoing (2:27, 28 & 47:25). Disbelievers, in fact, are the architects of their own evil destiny.
The words, when thou makest mention in the Quran of thy Lord alone, mean that disbelievers cannot discard the coverings over their hearts because the mention of the Unity and Oneness of God is so repugnant to them that they turn their backs in aversion and refuse to listen when it is being mentioned.
c
6:26; 18:58; 41:6.
d
17:49.
1
یعنی چونکہ ان کے دل گندے ہیں ہم اسلام قبول کرنے سے ان کو روکتے ہیں تا ان کی بداعمالی کی وجہ سے اسلام بدنام ’’نہ‘‘ ہو۔ نہ کا حرف ہم نے اس لئے بڑھایا ہے کہ عربی کے قاعدہ کے مطابق حسب موقع اَنْ کے بعد لَا یعنی نہ کا حرف محذوف سمجھ لیا جاتا ہے۔
b
6:26; 18:58; 41:6.
c
39:46.
1976
Commentary:
It has been made abundantly clear elsewhere in the Quran that the "coverings" over the hearts of disbelievers and the "deafness" in their ears are of their own creation. It is the result of their own perversity and wrongdoing (2:27, 28 & 47:25). Disbelievers, in fact, are the architects of their own evil destiny.
The words, when thou makest mention in the Quran of thy Lord alone, mean that disbelievers cannot discard the coverings over their hearts because the mention of the Unity and Oneness of God is so repugnant to them that they turn their backs in aversion and refuse to listen when it is being mentioned.
b
6:26; 18:58; 41:6.
c
17:49.
1623
It is the covering of malice and envy, or that of a false sense of dignity and racial pride or of the fear of loss of social position and income, or the covering of a longstanding custom and belief fondly and firmly held that stands in the way of the acceptance of truth by disbelievers. It is a subtle covering which disbelievers themselves do not properly perceive.
وَلَقَدۡ صَرَّفۡنَا فِیۡ ہٰذَا الۡقُرۡاٰنِ لِلنَّاسِ مِنۡ کُلِّ مَثَلٍ ۚ وَکَانَ الۡاِنۡسٰنُ اَکۡثَرَ شَیۡءٍ جَدَلًا
17:42, 90.
16:5; 36:78.
The verse may mean: (a) Of all God’s creation man has been endowed with reason and intellectual faculties but regrettably he employs them to reject truth and for other evil purposes (b) or, it may mean that he is a victim of chronic misgivings and doubts, which seldom find satisfaction, and being a confirmed sceptic seeks to discover loopholes even in the most convincing arguments.
17:42, 90.
16:5; 36:78.
Commentary:
The expression کان الانسان اکثر شیء جدلا (of all things man is most contentious) may have two explanations: (1) Of all God’s creation man has been endowed with reason and great intellectual faculties so that by making proper use of them he may develop and advance morally and spiritually and may know and realize his Creator. But he employs these faculties to reject truth and for other evil purposes and instead of making spiritual progress he descends to a yet lower state of morality. (2) Man is a victim of chronic misgivings and doubts which seldom find satisfaction. He is a confirmed sceptic and seeks to discover loopholes even in most convincing arguments.
The word الناس in the verse refers to mankind in general while الانسان refers to such men as have been mentioned in the foregoing verses. The verse means to say that the Quran has explained in different forms fully and completely all those matters which concern man’s moral and spiritual development but the people to whom reference has been made in the preceding verses refuse to benefit by these teachings.
b
17:42, 90.
c
16:5; 36:78.
771
这节经文的意思可以是: (a) 在安拉所有的创造物中, 人被赐予理智和智力方面的种种才能, 但是遗憾的是他们把这些才能用于拒绝真理以及其他邪恶的目的; (b) 或者, 它可以意指他们是一贯疑虑和疑惑的受害者, 这很少能使人们觉得有满意的时候, 而且是根深蒂固的怀疑者, 即使对最可信服的论据也力图从中发现漏洞。
a
17:42, 90.
b
16:5; 36:78.
2095
Commentary:
The expression کان الانسان اکثر شیء جدلا (of all things man is most contentious) may have two explanations: (1) Of all God’s creation man has been endowed with reason and great intellectual faculties so that by making proper use of them he may develop and advance morally and spiritually and may know and realize his Creator. But he employs these faculties to reject truth and for other evil purposes and instead of making spiritual progress he descends to a yet lower state of morality. (2) Man is a victim of chronic misgivings and doubts which seldom find satisfaction. He is a confirmed sceptic and seeks to discover loopholes even in most convincing arguments.
The word الناس in the verse refers to mankind in general while الانسان refers to such men as have been mentioned in the foregoing verses. The verse means to say that the Quran has explained in different forms fully and completely all those matters which concern man’s moral and spiritual development but the people to whom reference has been made in the preceding verses refuse to benefit by these teachings.
b
17:42, 90.
c
16:5; 36:78.
1702
The verse may mean: (a) Of all God’s creation man has been endowed with reason and intellectual faculties but regrettably he employs them to reject truth and for other evil purposes (b) or, it may mean that he is a victim of chronic misgivings and doubts, which seldom find satisfaction, and being a confirmed sceptic seeks to discover loopholes even in the most convincing arguments.
وَنُنَزِّلُ مِنَ الۡقُرۡاٰنِ مَا ہُوَ شِفَآءٌ وَّرَحۡمَۃٌ لِّلۡمُؤۡمِنِیۡنَ ۙ وَلَا یَزِیۡدُ الظّٰلِمِیۡنَ اِلَّا خَسَارًا
10:58; 12:112; 16:90.
10:58; 12:112; 16:90.
10:58; 12:112; 16:90.
Commentary:
The verse purports to say that as to a jaundiced eye all objects appear yellow, similarly to a mind which is swayed by jealousy and prejudice, even most pure and noble teachings appear impure and ignoble. Such was the case with disbelievers in regard to the teachings of the Quran.
The word "Quran" in this verse may also be taken to refer to the portion of the Quran already revealed, the portion containing prophecies about the prosperity and success of the Faithful and the ruin and destruction of disbelievers. The verse means to say that the time has come for the fulfilment of those prophecies and that the flight of the Prophet from Mecca would usher in an era of triumph for Islam and would bring discomfiture and humiliation to disbelievers.
b
10:58; 12:112; 16:90.
a
10:58; 12:112; 16:90.
2012
Commentary:
The verse purports to say that as to a jaundiced eye all objects appear yellow, similarly to a mind which is swayed by jealousy and prejudice, even most pure and noble teachings appear impure and ignoble. Such was the case with disbelievers in regard to the teachings of the Quran.
The word "Quran" in this verse may also be taken to refer to the portion of the Quran already revealed, the portion containing prophecies about the prosperity and success of the Faithful and the ruin and destruction of disbelievers. The verse means to say that the time has come for the fulfilment of those prophecies and that the flight of the Prophet from Mecca would usher in an era of triumph for Islam and would bring discomfiture and humiliation to disbelievers.
b
10:58; 12:112; 16:90.
قُل لَّئِنِ اجۡتَمَعَتِ الۡاِنۡسُ وَالۡجِنُّ عَلٰۤی اَنۡ یَّاۡتُوۡا بِمِثۡلِ ہٰذَا الۡقُرۡاٰنِ لَا یَاۡتُوۡنَ بِمِثۡلِہٖ وَلَوۡ کَانَ بَعۡضُہُمۡ لِبَعۡضٍ ظَہِیۡرًا
دیکھئے نوٹ سورۃ انعام آیت۱۲۹۔
2:24; 10:39; 11:14; 62:35.
The challenge is held out in the first place to those people who indulge in occult practices that they should summon to their aid the hidden spirits from whom they claim to receive spiritual knowledge. The challenge also stands for all time to all people who deny the Divine origin of the Holy Qur’an.
2:24; 10:39; 11:14; 52:35.
Commentary:
This verse confirms the interpretation of the two preceding verses, for it develops the argument embodied in them. It holds out the challenge to those who indulge in occult practices and by means of these practices claim to receive spiritual knowledge from the departed spirits that, if they seriously think their claim to possess any substance, then let all of them assemble together and summon to their aid the hidden spirits which they think can communicate to them the knowledge of spiritual matters, and with their concerted and combined effort produce a book like the Quran. If they failed to produce such a book, and most certainly they would fail if they ever made such an attempt, then the falsity of their claim to receive spiritual knowledge from departed spirits would become established beyond doubt as also would their assertion that the Holy Prophet had acquired the knowledge contained in the Quran by means of certain spiritual exercises.
a
2:24; 10:39; 11:14; 62:35.
731
这一挑战首先向那些纵情于那些神秘莫测的做法的人们提出, 要他们召集看不见的精纳来帮助他们, 他们声称可以从这些精纳那里得到精神知识。这一挑战也永远向一切否认 «古兰经» 是安拉启示的人们提出。
1
دیکھئے نوٹ سورۃ انعام آیت۱۲۹۔
b
2:24; 10:39; 11:14; 52:35.
2018
Commentary:
This verse confirms the interpretation of the two preceding verses, for it develops the argument embodied in them. It holds out the challenge to those who indulge in occult practices and by means of these practices claim to receive spiritual knowledge from the departed spirits that, if they seriously think their claim to possess any substance, then let all of them assemble together and summon to their aid the hidden spirits which they think can communicate to them the knowledge of spiritual matters, and with their concerted and combined effort produce a book like the Quran. If they failed to produce such a book, and most certainly they would fail if they ever made such an attempt, then the falsity of their claim to receive spiritual knowledge from departed spirits would become established beyond doubt as also would their assertion that the Holy Prophet had acquired the knowledge contained in the Quran by means of certain spiritual exercises.
b
2:24; 10:39; 11:14; 62:35.
1649
The challenge is held out in the first place to those people who indulge in occult practices that they should summon to their aid the hidden spirits from whom they claim to receive spiritual knowledge. The challenge also stands for all time to all people who deny the Divine origin of the Holy Qur’an.
وَلَقَدۡ صَرَّفۡنَا لِلنَّاسِ فِیۡ ہٰذَا الۡقُرۡاٰنِ مِنۡ کُلِّ مَثَلٍ فَاَبٰۤی اَکۡثَرُ النَّاسِ اِلَّا کُفُوۡرًا
17:42; 18:55.
Human faculties being limited man can, at best, deal with only a limited number of problems. But the Qur’an has fully dealt with all those matters that concern his moral and spiritual development.
17:42; 18:55.
Important Words:
صرفنا (We have set forth in various ways).
See 17:42.
Commentary:
The verse brings home to disbelievers their complete inability to produce a book like the Quran. It purports to say that their mental faculties are limited. They can deal with only such matters of which they have made a special study. The Quran, on the other hand, has comprehensively dealt with all sorts of subjects—Politics, Physical Science, Ethics, Economics, etc., and has provided right guidance in matters of belief and conduct about which the various existing religions disagree. These people have not the capacity even to understand and appreciate these matters, much less to produce a book like the Quran—humanity’s infallible guide. In spite of their patent inability to accept the above challenge they persist in their denial of the Divine origin of the Quran out of sheer obstinacy. One day they will reap the fruit of their wayward denial.
b
17:42; 18:55.
732
人的才能是有限的, 人类最多只能处理数目有限的问题。可是 «古兰经» 能完全处理有关人类道德精神发展的一切事情。
a
17:42; 18:55.
2019
Important Words:
صرفنا (We have set forth in various ways).
See 17:42.
Commentary:
The verse brings home to disbelievers their complete inability to produce a book like the Quran. It purports to say that their mental faculties are limited. They can deal with only such matters of which they have made a special study. The Quran, on the other hand, has comprehensively dealt with all sorts of subjects—Politics, Physical Science, Ethics, Economics, etc., and has provided right guidance in matters of belief and conduct about which the various existing religions disagree. These people have not the capacity even to understand and appreciate these matters, much less to produce a book like the Quran—humanity’s infallible guide. In spite of their patent inability to accept the above challenge they persist in their denial of the Divine origin of the Quran out of sheer obstinacy. One day they will reap the fruit of their wayward denial.
c
17:42; 18:55.
1650
Human faculties being limited man can, at best, deal with only a limited number of problems. But the Qur’an has fully dealt with all those matters that concern his moral and spiritual development.
وَلَقَدۡ ضَرَبۡنَا لِلنَّاسِ فِیۡ ہٰذَا الۡقُرۡاٰنِ مِنۡ کُلِّ مَثَلٍ لَّعَلَّہُمۡ یَتَذَکَّرُوۡنَ
17:90; 30:59.
The verse develops the argument given in v. 24, viz. that the Qur’an contains the best Message for mankind, in that it has comprehensively dealt with all those principles and teachings which have deep bearing on man’s spiritual and moral development, and also with all those subjects which can make his life useful and pleasant. It has provided guidance in matters of belief and conduct.
17:90; 30:59.
Commentary:
The verse develops the argument given in v. 24, viz. that the Quran contains the best Message for mankind, in that it has comprehensively dealt with all those principles and teachings which have deep bearing on man’s spiritual and moral development, and also with all those subjects which can make his life useful and pleasant. It has also provided right guidance in matters of belief and conduct about which the various existing religions disagree.
b
17:90; 30:59.
1134
这节经文展开了第24节经文中的论题, 即 «古兰经» 具有人类需要的最好 的经义, 它全面地述及了与人类精神道德发展有深切关系的所有教理和教义。而且也述及能使人类生活愉快而有益的所有论题。它为信仰和行动的种种事情提出了指导方针。
c
17:90; 30:59.
3454
Commentary:
The verse develops the argument given in v. 24, viz. that the Quran contains the best Message for mankind, in that it has comprehensively dealt with all those principles and teachings which have deep bearing on man’s spiritual and moral development, and also with all those subjects which can make his life useful and pleasant. It has also provided right guidance in matters of belief and conduct about which the various existing religions disagree.
c
17:90; 30:59.
2574
The verse develops the argument given in v. 24, viz. that the Qur’an contains the best Message for mankind, in that it has comprehensively dealt with all those principles and teachings which have deep bearing on man’s spiritual and moral development, and also with all those subjects which can make his life useful and pleasant. It has provided guidance in matters of belief and conduct.
طٰسٓ ۚ تِلۡکَ اٰیٰتُ الۡقُرۡاٰنِ وَکِتَابٍ مُّبِیۡنٍ
26:2; 27:2; 28:2.
15:2; 26:3; 28:3.
关于缩写字母的总的讨论, 请参见注释 16 和 792, 关于 طٰسٓ (Ta Sin), 参见注释 922。值得注意的是, 第二十六章与二十八章开始的缩写字母是 طٰسٓمّٓ (Ta Sin Mim), 并以节文 “这些是使一些事物清楚的经文” 开始; 而本章开始的字母是 Ta Sin, 并以 “这些是 «古兰经» 和照明的精典的节文” 开始。这表明前两章中 «古兰经» 暗指的是有关穆撒的经典, 而在本章中提及了 «古兰经» 的名字, 像在第7节和第 93 节经文以及现在注释的这节经文中以它本身的名义来提出。
使用 اَلْقُرْاٰن (Al-Qur’an) 和 “这本经典” 作为修饰词, 意示一个强有力的预言: 伊斯兰教的这一神圣经典将继续作为一本经典被永远保存下去, 而且它将被广泛地研究和诵读。«古兰经» 这个单词的意思是诵读的一本书。 “由于在大众祈祷、学校和其他方面, 使用 «古兰经» 比例如在大多数基督教国家阅读 «圣经» 的情况要广泛得多, 它真可以说是现有经典中诵读得最广泛的一本经典 (《大英百科全書》第9版, 卷16, 597页)。
26:2; 27:2; 28:2.
15:2; 26:3; 28:3.
For a general discussion of the abbreviated letters see {16} and {1738} and about Ta Sin, see {2094}. It is significant that whereas the 26th and 28th Chapters which have the abbreviated letters Ta Sin Mim in their beginning, open with the verse, These are verses of the Book that makes things clear, the present Surah which is prefixed with the letters Ta Sin begins with the verse, These are verses of the Qur’an, and of an illuminating Book. This shows that while in the former two Chapters the Qur’an is alluded to only with reference to Moses’s Book, in the present Surah it has been mentioned by name, in its own right as in the verse under comment as well as in vv. 7 and 93.
The use of 'Al-Qur’an' and 'the Book' as qualifying words implies a mighty prophecy that the Holy Book of Islam will continue to be preserved in the form of a book till the end of time and that it will be widely studied and read, the word Qur’an meaning a book that is read. 'Since the use of the Koran in public worship, in schools and otherwise, is much more extensive than, for example, the reading of the Bible in most Christian countries, it has been truly described as the most widely read book in existence' (Enc. Bri. 9th edit. vol. 16, p. 597).
26:2; 28:2.
15:2; 26:3; 28:3.
Commentary:
For a general discussion about abbreviated letters see 2:2 & 19:2 and about طس see 26:2.
It is significant that whereas 26th and 28th chapters which have the abbreviated letters طسم in their beginning open with the verse "These are the verses of the clear Book", the present Surah which is prefixed with طس begins with the verse, "These are verses of the Quran, and of an illuminating Book." This shows that while in the former two Surahs the Quran was alluded to only with reference to Moses’ Book, in the present Surah it has been mentioned expressly and by name, as in the verse under comment as well as in vv. 7, 93.
One more fact deserves special notice. The verse has used two descriptive words for the Quran, viz. کتاب i.e. the Book and القرآن the Quran. The use of these two words implies a mighty prophecy that the Holy Book of Islam will continue to be preserved in the form of a book till the end of time and that it will be widely studied and read, the word قرآن meaning a book that is read. This prophecy was made at a time when the very art of printing had not yet been known and it was made to a people most of whom could not even read or write. The prophecy has met with marvellous fulfilment. Even the most hostile opponent of Islam can hardly deny the fact that no other book is so widely and frequently read as the Quran. The famous German orientalist Nöldeke writes: "Since the use of the Koran in public worship, in schools and otherwise, is much more extensive than, for example, the reading of the Bible in most Christian countries, it has been truly described as the most widely read book in existence" (Enc. Bri. 9th edit. vol. 16, p.597).
b
26:2; 27:2; 28:2.
c
15:2; 26:3; 28:3.
937
关于缩写字母的总的讨论, 请参见注释 16 和 792, 关于 طٰسٓ (Ta Sin), 参见注释 922。值得注意的是, 第二十六章与二十八章开始的缩写字母是 طٰسٓمّٓ (Ta Sin Mim), 并以节文 “这些是使一些事物清楚的经文” 开始; 而本章开始的字母是 Ta Sin, 并以 “这些是 «古兰经» 和照明的精典的节文” 开始。这表明前两章中 «古兰经» 暗指的是有关穆撒的经典, 而在本章中提及了 «古兰经» 的名字, 像在第7节和第 93 节经文以及现在注释的这节经文中以它本身的名义来提出。
938
使用 اَلْقُرْاٰن (Al-Qur’an) 和 “这本经典” 作为修饰词, 意示一个强有力的预言: 伊斯兰教的这一神圣经典将继续作为一本经典被永远保存下去, 而且它将被广泛地研究和诵读。«古兰经» 这个单词的意思是诵读的一本书。 “由于在大众祈祷、学校和其他方面, 使用 «古兰经» 比例如在大多数基督教国家阅读 «圣经» 的情况要广泛得多, 它真可以说是现有经典中诵读得最广泛的一本经典 (《大英百科全書》第9版, 卷16, 597页)。
b
26:2; 28:2.
c
15:2; 26:3; 28:3.
2814A
Commentary:
For a general discussion about abbreviated letters see 2:2 & 19:2 and about طس see 26:2.
It is significant that whereas 26th and 28th chapters which have the abbreviated letters طسم in their beginning open with the verse "These are the verses of the clear Book", the present Surah which is prefixed with طس begins with the verse, "These are verses of the Quran, and of an illuminating Book." This shows that while in the former two Surahs the Quran was alluded to only with reference to Moses’ Book, in the present Surah it has been mentioned expressly and by name, as in the verse under comment as well as in vv. 7, 93.
One more fact deserves special notice. The verse has used two descriptive words for the Quran, viz. کتاب i.e. the Book and القرآن the Quran. The use of these two words implies a mighty prophecy that the Holy Book of Islam will continue to be preserved in the form of a book till the end of time and that it will be widely studied and read, the word قرآن meaning a book that is read. This prophecy was made at a time when the very art of printing had not yet been known and it was made to a people most of whom could not even read or write. The prophecy has met with marvellous fulfilment. Even the most hostile opponent of Islam can hardly deny the fact that no other book is so widely and frequently read as the Quran. The famous German orientalist Nöldeke writes: "Since the use of the Koran in public worship, in schools and otherwise, is much more extensive than, for example, the reading of the Bible in most Christian countries, it has been truly described as the most widely read book in existence" (Enc. Bri. 9th edit. vol. 16, p.597).
b
26:2; 27:2; 28:2.
c
15:2; 26:3; 28:3.
2143
For a general discussion of the abbreviated letters see {16} and {1738} and about Ta Sin, see {2094}. It is significant that whereas the 26th and 28th Chapters which have the abbreviated letters Ta Sin Mim in their beginning, open with the verse, These are verses of the Book that makes things clear, the present Surah which is prefixed with the letters Ta Sin begins with the verse, These are verses of the Qur’an, and of an illuminating Book. This shows that while in the former two Chapters the Qur’an is alluded to only with reference to Moses’s Book, in the present Surah it has been mentioned by name, in its own right as in the verse under comment as well as in vv. 7 and 93.
2144
The use of 'Al-Qur’an' and 'the Book' as qualifying words implies a mighty prophecy that the Holy Book of Islam will continue to be preserved in the form of a book till the end of time and that it will be widely studied and read, the word Qur’an meaning a book that is read. 'Since the use of the Koran in public worship, in schools and otherwise, is much more extensive than, for example, the reading of the Bible in most Christian countries, it has been truly described as the most widely read book in existence' (Enc. Bri. 9th edit. vol. 16, p. 597).
وَقَالَ الَّذِیۡنَ کَفَرُوۡا لَا تَسۡمَعُوۡا لِہٰذَا الۡقُرۡاٰنِ وَالۡغَوۡا فِیۡہِ لَعَلَّکُمۡ تَغۡلِبُوۡنَ
黑暗的信徒总是企图掀起阵阵叫嚣声来反对, 以遏止真理的声音, 并力图以种种花招和诡计来扰乱人心。
The votaries of darkness have always tried to stifle the voice of Truth by raising a hue and cry against it and have sought to confuse the minds of people by using all sorts of guiles and subterfuges.
Commentary:
The votaries of darkness have always tried to stifle the voice of truth by raising a hue and cry against it and have sought to confuse the minds of people by using all sorts of guiles and subterfuges. But never has falsehood succeeded in drowning the voice of truth. This is the purport of this verse. It may also refer to the noise which street urchins, employed by leaders of the Quraish, created when the Muslims recited the Quran.
1188
黑暗的信徒总是企图掀起阵阵叫嚣声来反对, 以遏止真理的声音, 并力图以种种花招和诡计来扰乱人心。
3578
Commentary:
The votaries of darkness have always tried to stifle the voice of truth by raising a hue and cry against it and have sought to confuse the minds of people by using all sorts of guiles and subterfuges. But never has falsehood succeeded in drowning the voice of truth. This is the purport of this verse. It may also refer to the noise which street urchins, employed by leaders of the Quraish, created when the Muslims recited the Quran.
2633
The votaries of darkness have always tried to stifle the voice of Truth by raising a hue and cry against it and have sought to confuse the minds of people by using all sorts of guiles and subterfuges.
۞ اِنَّ رَبَّکَ یَعۡلَمُ اَنَّکَ تَقُوۡمُ اَدۡنٰی مِنۡ ثُلُثَیِ الَّیۡلِ وَنِصۡفَہٗ وَثُلُثَہٗ وَطَآئِفَۃٌ مِّنَ الَّذِیۡنَ مَعَکَ ۚ وَاللّٰہُ یُقَدِّرُ الَّیۡلَ وَالنَّہَارَ ۚ عَلِمَ اَنۡ لَّنۡ تُحۡصُوۡہُ فَتَابَ عَلَیۡکُمۡ ۖ فَاقۡرَءُوۡا مَا تَیَسَّرَ مِنَ الۡقُرۡاٰنِ ۚ عَلِمَ اَنۡ سَیَکُوۡنُ مِنۡکُمۡ مَّرۡضٰی ۙ وَاٰخَرُوۡنَ یَضۡرِبُوۡنَ فِی الۡاَرۡضِ یَبۡتَغُوۡنَ مِنۡ فَضۡلِ اللّٰہِ ۙ وَاٰخَرُوۡنَ یُقٰتِلُوۡنَ فِیۡ سَبِیۡلِ اللّٰہِ ۖ فَاقۡرَءُوۡا مَا تَیَسَّرَ مِنۡہُ ۚ وَاَقِیۡمُوا الصَّلٰوۃَ وَاٰتُوا الزَّکٰوۃَ وَاَقۡرِضُوا اللّٰہَ قَرۡضًا حَسَنًا ۚ وَمَا تُقَدِّمُوۡا لِاَنۡفُسِکُمۡ مِّنۡ خَیۡرٍ تَجِدُوۡہُ عِنۡدَ اللّٰہِ ہُوَ خَیۡرًا وَّاَعۡظَمَ اَجۡرًا ۚ وَاسۡتَغۡفِرُوا اللّٰہَ ۖ اِنَّ اللّٰہَ غَفُوۡرٌ رَّحِیۡمٌۢ
26:219.
25:65; 41:39.
2:246; 57:12; 64:18.
在这章经文的开头, 穆圣奉命常常礼夜拜, 因为这样做会给他履行庄严的职责提供必需的力量, 布述马上要交给他的真主的使命。在这节经文里, 他确信真主喜悦, 并且他被告知, 他已忠诚地执行了礼夜拜的命令--------不仅他这样, 那一伙信者也是如此。命令不是特定地赋予穆圣的信者, 而且那些常常企望步其足迹的人, 在这方面也以他为榜样。
“安拉决定日夜的长短” 这句经文表示, 夜晚时长时短, 有时长短一样。“你们不能精确估计礼拜的时间” 这句可以笼统地适用于穆斯林。他们得知, 不是他们所有的人都能经常地准时履行夜间礼拜的。
26:219.
25:65; 41:39.
In the opening verse of the Surah the Holy Prophet was enjoined constantly to pray at night, for, that would give him the necessary strength to discharge the grave responsibility of preaching the Divine Message that was shortly going to devolve on him. In this verse he is assured of Divine pleasure, and is told that he has faithfully carried out God’s command about Night- Prayer—not only he, but a party of believers also. The command was not specifically directed to the followers of the Holy Prophet, but being always desirous of following in his footsteps, they copied his example in this respect also.
The sentence, 'Allah determines the measure of the night and the day,' signifies that sometimes nights are long and sometimes they are short and sometimes they are equal. The words, 'you cannot calculate the time accurately,' may apply to Muslims in general. They are told that all of them would not be able to say the Night-Prayer regularly and punctually.
26:219.
25:65; 41:39.
2:246; 57:12; 64:18.
2:211.
Commentary:
In the opening verse of the Surah the Holy Prophet was enjoined that he should constantly pray in the night, for this would give him the necessary strength to discharge the grave responsibility of preaching the Divine Message that was shortly going to devolve on him. In the verse under comment he is assured of Divine pleasure, and is told that he has faithfully carried out God’s command about the night prayer, not only he, but a party of believers also. The command was not specifically directed to the followers of the Holy Prophet, but being always desirous of following in his footsteps, they copied his example in this respect also.
The sentence "Allah determines the measure of the night and the day," signifies that sometimes the nights are long and sometimes they are short and sometimes the day and the night are equal.
The words ان لن تحصوه may apply to Muslims in general. In this sense they are told that all of them would not be able to say the Night Prayer regularly and punctually. Or the words may signify that as Muslims are longing to win God’s pleasure and attain nearness to Him, so they should read the Quran thoughtfully. In this way they would acquire knowledge of, and insight into, Divine attributes.
Besides the meaning given in the text, the expression فاقرؤا ما تیسر منه may mean: (1) recite of the Quran as much as you possibly can.
a
26:219.
b
25:65; 41:39.
c
2:246; 57:12; 64:18.
1517
在这章经文的开头, 穆圣奉命常常礼夜拜, 因为这样做会给他履行庄严的职责提供必需的力量, 布述马上要交给他的真主的使命。在这节经文里, 他确信真主喜悦, 并且他被告知, 他已忠诚地执行了礼夜拜的命令--------不仅他这样, 那一伙信者也是如此。命令不是特定地赋予穆圣的信者, 而且那些常常企望步其足迹的人, 在这方面也以他为榜样。
1518
“安拉决定日夜的长短” 这句经文表示, 夜晚时长时短, 有时长短一样。“你们不能精确估计礼拜的时间” 这句可以笼统地适用于穆斯林。他们得知, 不是他们所有的人都能经常地准时履行夜间礼拜的。
a
26:219.
b
25:65; 41:39.
c
2:246; 57:12; 64:18.
d
2:211.
4430
Commentary:
In the opening verse of the Surah the Holy Prophet was enjoined that he should constantly pray in the night, for this would give him the necessary strength to discharge the grave responsibility of preaching the Divine Message that was shortly going to devolve on him. In the verse under comment he is assured of Divine pleasure, and is told that he has faithfully carried out God’s command about the night prayer, not only he, but a party of believers also. The command was not specifically directed to the followers of the Holy Prophet, but being always desirous of following in his footsteps, they copied his example in this respect also.
The sentence "Allah determines the measure of the night and the day," signifies that sometimes the nights are long and sometimes they are short and sometimes the day and the night are equal.
The words ان لن تحصوه may apply to Muslims in general. In this sense they are told that all of them would not be able to say the Night Prayer regularly and punctually. Or the words may signify that as Muslims are longing to win God’s pleasure and attain nearness to Him, so they should read the Quran thoughtfully. In this way they would acquire knowledge of, and insight into, Divine attributes.
Besides the meaning given in the text, the expression فاقرؤا ما تیسر منه may mean: (1) recite of the Quran as much as you possibly can.
a
2:246; 57:12; 64:18.c
26:219.
d
25:65; 41:39.
3157
In the opening verse of the Surah the Holy Prophet was enjoined constantly to pray at night, for, that would give him the necessary strength to discharge the grave responsibility of preaching the Divine Message that was shortly going to devolve on him. In this verse he is assured of Divine pleasure, and is told that he has faithfully carried out God’s command about Night- Prayer—not only he, but a party of believers also. The command was not specifically directed to the followers of the Holy Prophet, but being always desirous of following in his footsteps, they copied his example in this respect also.
3158
The sentence, 'Allah determines the measure of the night and the day,' signifies that sometimes nights are long and sometimes they are short and sometimes they are equal. The words, 'you cannot calculate the time accurately,' may apply to Muslims in general. They are told that all of them would not be able to say the Night-Prayer regularly and punctually.