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وَجَعَلْنَا ٱلَّيْلَ وَٱلنَّهَارَ ءَايَتَيْنِ ۖ فَمَحَوْنَآ ءَايَةَ ٱلَّيْلِ وَجَعَلْنَآ ءَايَةَ ٱلنَّهَارِ مُبْصِرَةً لِّتَبْتَغُوا۟ فَضْلًا مِّن رَّبِّكُمْ وَلِتَعْلَمُوا۟ عَدَدَ ٱلسِّنِينَ وَٱلْحِسَابَ ۚ وَكُلَّ شَىْءٍ فَصَّلْنَٰهُ تَفْصِيلًا
یعنی اندھیرا بنایا ہے۔
36:38; 40:62; 41:38.
10:6.
Both night and day have their benefits for man; but whereas the benefits of the night are subtle and hidden, those of the day are clear and manifest. The verse may also signify that the natural phenomenon of the alternation of night and day helps man to determine dates of the year and to prepare calendars. This phenomenon has also led to the development and progress of the science of mathematics.
36:38; 40:62; 41:38.
10:6.
Commentary:
The verse should not be understood to mean that God first made both night and day and then the one was displaced by the other. It only means that God has made night and day such that both have their benefits for man; but whereas the benefits of the night are subtle and hidden, those of the day are clear and manifest.
Similarly, the natural phenomenon of the alternation of night and day helps man in determining the dates of the year and in preparing calendars. It has also led to the development and progress of the science of mathematics. See also 10:6.
'Day' being the symbol of happiness and prosperity and 'night' that of grief and sorrow, the verse points to two kinds of signs: (a) those that lead to a people’s prosperity and advance; and (b) those that lead to their misery and destruction. We are exhorted here to pray that we may only be shown the first kind of signs. By inference we are also exhorted to make both the time of our distress and misery and the period of our progress and prosperity means of our spiritual advancement, just as God has made both night and day as a source of great material benefits for us.
d
36:38; 40:62; 41:38.
e
10:6.
703
昼夜对人类都有益处; 不过, 夜晚的益处是微妙而看不见的, 而白天的益处是显而易见的。这节经文可能也意指昼夜交替的自然现象可以使人定出每年的日期并制定日历。这一现象也导致数学这门科学的发展和进步。
2
یعنی اندھیرا بنایا ہے۔
a
36:38; 40:62; 41:38.
b
10:6.
1942
Commentary:
The verse should not be understood to mean that God first made both night and day and then the one was displaced by the other. It only means that God has made night and day such that both have their benefits for man; but whereas the benefits of the night are subtle and hidden, those of the day are clear and manifest.
Similarly, the natural phenomenon of the alternation of night and day helps man in determining the dates of the year and in preparing calendars. It has also led to the development and progress of the science of mathematics. See also 10:6.
'Day' being the symbol of happiness and prosperity and 'night' that of grief and sorrow, the verse points to two kinds of signs: (a) those that lead to a people’s prosperity and advance; and (b) those that lead to their misery and destruction. We are exhorted here to pray that we may only be shown the first kind of signs. By inference we are also exhorted to make both the time of our distress and misery and the period of our progress and prosperity means of our spiritual advancement, just as God has made both night and day as a source of great material benefits for us.
b
36:38; 40:62; 41:38.
c
10:6.
1598
Both night and day have their benefits for man; but whereas the benefits of the night are subtle and hidden, those of the day are clear and manifest. The verse may also signify that the natural phenomenon of the alternation of night and day helps man to determine dates of the year and to prepare calendars. This phenomenon has also led to the development and progress of the science of mathematics.
وَمَا مَنَعَنَآ أَن نُّرْسِلَ بِٱلْءَايَٰتِ إِلَّآ أَن كَذَّبَ بِهَا ٱلْأَوَّلُونَ ۚ وَءَاتَيْنَا ثَمُودَ ٱلنَّاقَةَ مُبْصِرَةً فَظَلَمُوا۟ بِهَا ۚ وَمَا نُرْسِلُ بِٱلْءَايَٰتِ إِلَّا تَخْوِيفًا
17:95; 18:56.
17:95; 18:56.
Or, the meaning may be: Could the fact that former people rejected the Prophets be the reason that further Signs should not be sent, i.e. it could not be the reason for the withholding of heavenly Signs.
17:95; 18:56.
Important Words:
ظلموا بھا (unjustly rejected it). The word ظلم means, (1) he did wrong; or acted wrongfully, unjustly or tyrannically, (2) he put a thing in a wrong place or in a place not its own. They say من اشبه اباہ فما ظلم i.e. whoso resembles his father, he has not put the likeness in a wrong place; (3) he made him suffer loss as in وما ظلمونا ولکن کانوا انفسھم یظلمون i.e. and they made not Us to suffer loss or detriment but it was themselves they made to suffer loss or detriment. ظلم الارض means, he dug the ground in what was not the place of digging. ظلمه also means, he imposed upon him a thing that was above his power or ability. The word is also used transitively by means of ب as in the Quranic words فظلموا بھا i.e. and they disbelieved in them (the Signs) or unjustly rejected them (Lane & Aqrab). See also 2:36, 52.
Commentary:
The verse beautifully states that heavenly signs will never cease to appear. It warns Muslims not to entertain such a foolish belief and proceeds to refute and demolish the only possible objection against the appearance of heavenly signs. The objection is: When the people to whom the signs were first shown did not profit by them, where was the warrant that their successors would do so? The arguments given in refutation of this objection are: (a) If the rejection of heavenly signs had been a reasonable ground, no Prophet after the very first Prophet—Adam––would have appeared. But this did not happen and fresh Prophets continued to appear in all ages and fresh signs continued to be shown at their hands, which showed that the rejection of signs never proved a barrier in the way of the appearance of new signs. (b) Prophets are sent in the world in order to warn wrongdoers of their transgressions and iniquities and of the impending Divine punishment in consequence of those iniquities. Any such punishment without a previous warning and without showing signs would be contrary to Divine mercy.
As an illustration of the claim that wrongdoers never go unpunished if they do not repent, special mention has been made of the tribe of Thamud because the Thamud were an Arab tribe and their history was a matter of common knowledge with pagan Arabs as well as with the Jews of Arabia.
a
17:95; 18:56.
a
17:95; 18:56.
1989
Important Words:
ظلموا بھا (unjustly rejected it). The word ظلم means, (1) he did wrong; or acted wrongfully, unjustly or tyrannically, (2) he put a thing in a wrong place or in a place not its own. They say من اشبه اباہ فما ظلم i.e. whoso resembles his father, he has not put the likeness in a wrong place; (3) he made him suffer loss as in وما ظلمونا ولکن کانوا انفسھم یظلمون i.e. and they made not Us to suffer loss or detriment but it was themselves they made to suffer loss or detriment. ظلم الارض means, he dug the ground in what was not the place of digging. ظلمه also means, he imposed upon him a thing that was above his power or ability. The word is also used transitively by means of ب as in the Quranic words فظلموا بھا i.e. and they disbelieved in them (the Signs) or unjustly rejected them (Lane & Aqrab). See also 2:36, 52.
Commentary:
The verse beautifully states that heavenly signs will never cease to appear. It warns Muslims not to entertain such a foolish belief and proceeds to refute and demolish the only possible objection against the appearance of heavenly signs. The objection is: When the people to whom the signs were first shown did not profit by them, where was the warrant that their successors would do so? The arguments given in refutation of this objection are: (a) If the rejection of heavenly signs had been a reasonable ground, no Prophet after the very first Prophet—Adam––would have appeared. But this did not happen and fresh Prophets continued to appear in all ages and fresh signs continued to be shown at their hands, which showed that the rejection of signs never proved a barrier in the way of the appearance of new signs. (b) Prophets are sent in the world in order to warn wrongdoers of their transgressions and iniquities and of the impending Divine punishment in consequence of those iniquities. Any such punishment without a previous warning and without showing signs would be contrary to Divine mercy.
As an illustration of the claim that wrongdoers never go unpunished if they do not repent, special mention has been made of the tribe of Thamud because the Thamud were an Arab tribe and their history was a matter of common knowledge with pagan Arabs as well as with the Jews of Arabia.
b
17:95; 18:56.
1627
Or, the meaning may be: Could the fact that former people rejected the Prophets be the reason that further Signs should not be sent, i.e. it could not be the reason for the withholding of heavenly Signs.
فَلَمَّا جَآءَتْهُمْ ءَايَٰتُنَا مُبْصِرَةً قَالُوا۟ هَٰذَا سِحْرٌ مُّبِينٌ
43:31; 61:7.
43:31; 61:7.
Important Words:
مبصرة (sight-giving) is act. participle from أبصر which is again derived from بصر which means, he saw, he became seeing. أبصرہ means, he perceived it mentally; he knew or understood
it. مبصرة means, clear, manifest; illumining; sight-giving, causing to have mental perception or knowledge (Lane & Aqrab). See also 7:204 & 12:94.
a
43:31; 61:7.
b
43:31; 61:7.
2822
Important Words:
مبصرة (sight-giving) is act. participle from أبصر which is again derived from بصر which means, he saw, he became seeing. أبصرہ means, he perceived it mentally; he knew or understood
it. مبصرة means, clear, manifest; illumining; sight-giving, causing to have mental perception or knowledge (Lane & Aqrab). See also 7:204 & 12:94.
a
43:31; 61:7.
2150
Mubsirah means, clear, manifest; illumining; sight-giving; causing to have mental perception or knowledge (Lane).
تَبْصِرَةً وَذِكْرَىٰ لِكُلِّ عَبْدٍ مُّنِيبٍ
假设自然的本性背后有一个目的, 那是合乎逻辑的。安拉是万物的设计者和创造者。这个观念连贯而完整地描绘了本源、设计和目的。创造背后存在目的的含意是死后有人生, 因为有一个观念妨害了安拉的整个计划的智慧, 妨害安拉创造宇宙的目的, 这个观念就是, 随着肉体的摆脱, 人的灵魂也忍受死亡的痛苦。
It is logical to assume a purpose behind physical nature. The concept of God as Designer and Creator of all things gives a coherent and complete picture of origin, design and purpose. And the existence of a purpose behind the creation implies the existence of a Life after death because the very idea, that with the dissolution of its physical tabernacle the human soul suffers death, militates against the whole design and wisdom of God and against His purpose in creating the universe.
Commentary:
It is logical to assume a purpose behind physical nature. The concept of God as Designer and Creator of all things gives a coherent and complete picture of origin, design and purpose. And the existence of a purpose behind the creation implies the existence of a life after death because the very idea that with the dissolution of its physical tabernacle the human soul suffers death militates against the whole design of God and the purpose in creating the universe.
1282
假设自然的本性背后有一个目的, 那是合乎逻辑的。安拉是万物的设计者和创造者。这个观念连贯而完整地描绘了本源、设计和目的。创造背后存在目的的含意是死后有人生, 因为有一个观念妨害了安拉的整个计划的智慧, 妨害安拉创造宇宙的目的, 这个观念就是, 随着肉体的摆脱, 人的灵魂也忍受死亡的痛苦。
3862
Commentary:
It is logical to assume a purpose behind physical nature. The concept of God as Designer and Creator of all things gives a coherent and complete picture of origin, design and purpose. And the existence of a purpose behind the creation implies the existence of a life after death because the very idea that with the dissolution of its physical tabernacle the human soul suffers death militates against the whole design of God and the purpose in creating the universe.
2803
It is logical to assume a purpose behind physical nature. The concept of God as Designer and Creator of all things gives a coherent and complete picture of origin, design and purpose. And the existence of a purpose behind the creation implies the existence of a Life after death because the very idea, that with the dissolution of its physical tabernacle the human soul suffers death, militates against the whole design and wisdom of God and against His purpose in creating the universe.
فَأَقْبَلَتِ ٱمْرَأَتُهُۥ فِى صَرَّةٍ فَصَكَّتْ وَجْهَهَا وَقَالَتْ عَجُوزٌ عَقِيمٌ
قرآن مجید کہتا ہے حضرت ابراہیم علیہ السلام کی بیوی فِیْ صَرَّۃٍ آئی اور لغت میں صَرَّۃٌ کے ایک معنے منہ کی سیاہی کے لکھے ہیں۔ پس مطلب یہ ہے کہ شرم وحیا سے اس کا چہرہ متغیر تھا۔
Sarrah means a most vehement clamour of crying; vehemence of grief, heat or anxiety; a contraction and moroseness of the face by reason of dislike or hatred or shame; a fit (Lane).
11:73.
Important Words:
صرة (extreme embarrassment) is derived from صر which means, it made a sound or noise or a prolonged sound he cried or raised a clamour with utmost vehemence. صرة means, vociferation or clamour or the most vehement clamour of crying; vehemence of grief, heat or anxiety; a contraction and moroseness of the face by reason of dislike or hatred or shame; a fit (Lane & Aqrab).
صکت (smote). صکه means, he struck him or hit violently or he slapped him with his hand upon the back of his neck or upon his face. صک الباب means, he locked the door. صک وجھه means, he slapped his face (Lane & Aqrab).
2
قرآن مجید کہتا ہے حضرت ابراہیم علیہ السلام کی بیوی فِیْ صَرَّۃٍ آئی اور لغت میں صَرَّۃٌ کے ایک معنے منہ کی سیاہی کے لکھے ہیں۔ پس مطلب یہ ہے کہ شرم وحیا سے اس کا چہرہ متغیر تھا۔
f
11:73.
3911
Important Words:
صرة (extreme embarrassment) is derived from صر which means, it made a sound or noise or a prolonged sound he cried or raised a clamour with utmost vehemence. صرة means, vociferation or clamour or the most vehement clamour of crying; vehemence of grief, heat or anxiety; a contraction and moroseness of the face by reason of dislike or hatred or shame; a fit (Lane & Aqrab).
صکت (smote). صکه means, he struck him or hit violently or he slapped him with his hand upon the back of his neck or upon his face. صک الباب means, he locked the door. صک وجھه means, he slapped his face (Lane & Aqrab).
2835
Sarrah means a most vehement clamour of crying; vehemence of grief, heat or anxiety; a contraction and moroseness of the face by reason of dislike or hatred or shame; a fit (Lane).