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هُوَ ٱلَّذِى خَلَقَكُم مِّن طِينٍ ثُمَّ قَضَىٰٓ أَجَلًا ۖ وَأَجَلٌ مُّسَمًّى عِندَهُۥ ۖ ثُمَّ أَنتُمْ تَمْتَرُونَ
یعنی مجموعی طور پر دنیا کی زندگی کی میعاد۔
15:27; 23:13; 32:8; 37:12; 38:72.
71:5.
Both the creation of man and his death (decreeing of a term) have been mentioned as acts of Divine mercy.
The first "term" refers to the span of individual life and the second "term" has reference to the life of the universe.
15:27; 23:13; 32:8; 37:12; 38:72.
71:5.
Commentary:
The creation of man referred to in the words, Who created you, is meant as an illustration of the light mentioned in the previous verse, while the decreeing of a term, i.e. the ordaining of death, is meant as an illustration of "darkness". The verse ascribes both these acts to God as acts of mercy, thus refuting those who believe in two separate Gods, one of evil and the other of good.
The words, there is another term fixed with Him, refer to the Day of Judgement or of Resurrection when men, after passing through the gate of death, will receive their rewards from their Lord.
c
15:27; 23:13; 32:8; 37:12; 38:72.
d
71:5.
411
创造人类以及固定他们的死 (固定一个期限), 都是作为安拉永久仁慈的行为而提及的。
412
第一个 “期限” 指的是一个人的寿命, 而第二个 “期限” 指的是宇宙的存在期。
1
یعنی مجموعی طور پر دنیا کی زندگی کی میعاد۔
a
15:27; 23:13; 32:8; 37:12; 38:72.
b
71:5.
750
Commentary:
The creation of man referred to in the words, Who created you, is meant as an illustration of the light mentioned in the previous verse, while the decreeing of a term, i.e. the ordaining of death, is meant as an illustration of "darkness". The verse ascribes both these acts to God as acts of mercy, thus refuting those who believe in two separate Gods, one of evil and the other of good.
The words, there is another term fixed with Him, refer to the Day of Judgement or of Resurrection when men, after passing through the gate of death, will receive their rewards from their Lord.
c
15:27; 23:13; 32:8; 37:12; 38:72.
d
71:5.
818
Both the creation of man and his death (decreeing of a term) have been mentioned as acts of Divine mercy.
819
The first "term" refers to the span of individual life and the second "term" has reference to the life of the universe.
وَٱسْتَفْزِزْ مَنِ ٱسْتَطَعْتَ مِنْهُم بِصَوْتِكَ وَأَجْلِبْ عَلَيْهِم بِخَيْلِكَ وَرَجِلِكَ وَشَارِكْهُمْ فِى ٱلْأَمْوَٰلِ وَٱلْأَوْلَٰدِ وَعِدْهُمْ ۚ وَمَا يَعِدُهُمُ ٱلشَّيْطَٰنُ إِلَّا غُرُورًا
4:121; 14:23.
7:18.
The verse describes the three devices that are adopted by the sons of darkness to entice men away from the right way: (1) They try to intimidate the poor and the weak by holding out threats of violence to them. (2) They use more drastic measures against those who are not frightened by verbal threats of violence by forming alliances against them and making a concerted attack upon them and persecuting and oppressing them in every way. (3) They seek to entice away the powerful and the more influential by offering to make them their leaders if only they cease to support the cause of truth.
7:18.
4:121; 14:23.
Important Words:
استفزز (entice thou) is derived from فز which means, he was or became frightened. استفزmeans, it (fear) excited him to lightness, unsteady-ness; or it unsettled him; he incited or excited him to be promptly obedient and submissive to him; he deceived or beguiled him so as to cast him into destruction; he expelled him from his land; he slew him. The Quranic expression واستفزز من استطعت منھم بصوتک means, and excite thou to lightness and unsteadiness or unsettle thou whom thou canst with thy voice. And the expression وان کادوا لیستفزونک من الارض means, and verily they were near to unsettling thee from the land or, some say, they were near to frightening thee so as to excite thee to promptness of flight from the land (Lane & Aqrab).
Commentary:
This verse shows that man is by nature good. It is only when he falls a victim to satanic influences that he gives up the path of virtue for the ways of sin and iniquity. This Islamic conception of human nature is in striking contrast with that of Christianity according to which man is evil by nature and Jesus alone can redeem him from his original sin.
The verse describes the three kinds of devices that are adopted by the sons of darkness to entice men away from the right way: (1) They try to intimidate the poor and the weak by holding out threats of violence to them. This is the significance of the words, And entice…with thy voice. (2) They use more drastic measures against those who are not frightened away by verbal threats of violence by forming alliances against them and making a concerted attack upon them and persecuting and oppressing them in every way. This is the sense of the words, urge against them thy horsemen and footmen. (3) They seek to entice away the powerful and the more influential among the followers of a Prophet by offering to make them their leaders if only they give up his cause.
All these measures and stratagems have been adopted by the enemies of truth against the Prophets of God and their followers throughout the ages. But they have never succeeded in arresting or retarding the progress of truth.
d
7:18.
e
4:121; 14:23.
a
7:18.
b
4:121; 14:23.
1994
Important Words:
استفزز (entice thou) is derived from فز which means, he was or became frightened. استفزmeans, it (fear) excited him to lightness, unsteady-ness; or it unsettled him; he incited or excited him to be promptly obedient and submissive to him; he deceived or beguiled him so as to cast him into destruction; he expelled him from his land; he slew him. The Quranic expression واستفزز من استطعت منھم بصوتک means, and excite thou to lightness and unsteadiness or unsettle thou whom thou canst with thy voice. And the expression وان کادوا لیستفزونک من الارض means, and verily they were near to unsettling thee from the land or, some say, they were near to frightening thee so as to excite thee to promptness of flight from the land (Lane & Aqrab).
Commentary:
This verse shows that man is by nature good. It is only when he falls a victim to satanic influences that he gives up the path of virtue for the ways of sin and iniquity. This Islamic conception of human nature is in striking contrast with that of Christianity according to which man is evil by nature and Jesus alone can redeem him from his original sin.
The verse describes the three kinds of devices that are adopted by the sons of darkness to entice men away from the right way: (1) They try to intimidate the poor and the weak by holding out threats of violence to them. This is the significance of the words, And entice…with thy voice. (2) They use more drastic measures against those who are not frightened away by verbal threats of violence by forming alliances against them and making a concerted attack upon them and persecuting and oppressing them in every way. This is the sense of the words, urge against them thy horsemen and footmen. (3) They seek to entice away the powerful and the more influential among the followers of a Prophet by offering to make them their leaders if only they give up his cause.
All these measures and stratagems have been adopted by the enemies of truth against the Prophets of God and their followers throughout the ages. But they have never succeeded in arresting or retarding the progress of truth.
a
4:121; 14:23.
c
7:18.
1632
The verse describes the three devices that are adopted by the sons of darkness to entice men away from the right way: (1) They try to intimidate the poor and the weak by holding out threats of violence to them. (2) They use more drastic measures against those who are not frightened by verbal threats of violence by forming alliances against them and making a concerted attack upon them and persecuting and oppressing them in every way. (3) They seek to entice away the powerful and the more influential by offering to make them their leaders if only they cease to support the cause of truth.
وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ لَكَانَ لِزَامًا وَأَجَلٌ مُّسَمًّى
8:69; 10:20.
8:69; 10:20.
The reference is to the Divine declaration contained in the verse, 'My mercy encompasses all things' (7:157). God in His infallible wisdom has decreed that His mercy will continue to transcend all His other attributes.
8:69; 10:20.
Important Words:
لزاماً (inevitable) is derived from لزم. They say لزمه i.e. it necessarily or inseparably belonged to it, clove or adhered to him or it. لزام الامر means, the affair became incumbent upon him. ألزمه شیئا means, he obliged him to do or endure a thing or He (God) decreed or ordained to him a thing; he made a thing cleave to him or he made him to cleave to a thing. لزاماً means, death; reckoning; such as cleaves fast; a thing inseparable; decision in a case (Lane & Aqrab).
Commentary:
The reference in the words, a word already gone forth, is to the Divine declaration contained in the verse "My mercy encompasses all things" (7:157) i.e. God in His infallible wisdom has decreed that His attribute of mercy will continue to transcend all His other attributes. Or the reference may be to the verse "And Allah would not punish them while thou wast amongst them" (8:34). In this case the words "a term already fixed" refer to the battle of Badr.
a
8:69; 10:20.
b
8:69; 10:20.
2336
Important Words:
لزاماً (inevitable) is derived from لزم. They say لزمه i.e. it necessarily or inseparably belonged to it, clove or adhered to him or it. لزام الامر means, the affair became incumbent upon him. ألزمه شیئا means, he obliged him to do or endure a thing or He (God) decreed or ordained to him a thing; he made a thing cleave to him or he made him to cleave to a thing. لزاماً means, death; reckoning; such as cleaves fast; a thing inseparable; decision in a case (Lane & Aqrab).
Commentary:
The reference in the words, a word already gone forth, is to the Divine declaration contained in the verse "My mercy encompasses all things" (7:157) i.e. God in His infallible wisdom has decreed that His attribute of mercy will continue to transcend all His other attributes. Or the reference may be to the verse "And Allah would not punish them while thou wast amongst them" (8:34). In this case the words "a term already fixed" refer to the battle of Badr.
a
8:69; 10:20.
1866
The reference is to the Divine declaration contained in the verse, 'My mercy encompasses all things' (7:157). God in His infallible wisdom has decreed that His mercy will continue to transcend all His other attributes.
أَوَلَمْ يَتَفَكَّرُوا۟ فِىٓ أَنفُسِهِم ۗ مَّا خَلَقَ ٱللَّهُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ وَمَا بَيْنَهُمَآ إِلَّا بِٱلْحَقِّ وَأَجَلٍ مُّسَمًّى ۗ وَإِنَّ كَثِيرًا مِّنَ ٱلنَّاسِ بِلِقَآئِ رَبِّهِمْ لَكَٰفِرُونَ
10:46; 29:24; 32:11.
7:186
If disbelievers had reflected over the great powers and faculties with which man has been endowed and had reflected also over the very limited duration of their worldly existence, they would have realized that man’s life on this earth is not the be-all and end-all of his creation and that there is a fuller and better life beyond the grave where man’s spiritual progress will know no end and would have realized that the present life is only a preparation for the life hereafter.
7:186.
10:46; 29:24; 32:11.
Commentary:
The verse means to say that if disbelievers had reflected over the great powers and faculties with which man has been endowed and had reflected also over the very limited duration of their worldly existence they would have realized that man’s life on this earth is not the be-all and end-all of his creation and that there is a fuller and better life beyond the grave where man’s spiritual progress will know no end and that the present life is only a preparation for the life hereafter. See also v. 12 below.
a
10:46; 29:24; 32:11.
e
7:186.
991
如果不信的人思考过赐予人类的巨大力量和才能, 而且也思考过人类今世生命的如此暂短的话, 那么, 他们就会认识到人类在这个世界上的生命并非是他们被创造出来的全部生命, 而是在死后有一种更安全、更好的生命。在那一生命中人类的精神进步是无穷的; 而且也会认识到今世的生命只是为后世生命做准备。
a
7:186.
b
10:46; 29:24; 32:11.
2995
Commentary:
The verse means to say that if disbelievers had reflected over the great powers and faculties with which man has been endowed and had reflected also over the very limited duration of their worldly existence they would have realized that man’s life on this earth is not the be-all and end-all of his creation and that there is a fuller and better life beyond the grave where man’s spiritual progress will know no end and that the present life is only a preparation for the life hereafter. See also v. 12 below.
a
10:46; 29:24; 32:11.
b
7:186
2274
If disbelievers had reflected over the great powers and faculties with which man has been endowed and had reflected also over the very limited duration of their worldly existence, they would have realized that man’s life on this earth is not the be-all and end-all of his creation and that there is a fuller and better life beyond the grave where man’s spiritual progress will know no end and would have realized that the present life is only a preparation for the life hereafter.
مَا خَلَقْنَا ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ وَمَا بَيْنَهُمَآ إِلَّا بِٱلْحَقِّ وَأَجَلٍ مُّسَمًّى ۚ وَٱلَّذِينَ كَفَرُوا۟ عَمَّآ أُنذِرُوا۟ مُعْرِضُونَ
21:17; 38:28; 44:39.
The universe had a beginning and will also have an end. 'All that is on it will pass away. And there will remain only the Person of thy Lord, Master of Glory and Honour' (55:27, 28).
21:17; 38:28; 44:39.
Commentary:
The verse means to say that the creation of heavens and the earth is intended to serve an eternal purpose which is to serve man who is, God’s noblest handiwork, and the aim and object of whose life is to develop in himself Divine attributes. For the attainment by man of this grand and sublime object, God raised His Messengers in all times and among all peoples. To these Messengers He revealed Himself, and to them He gave His teaching. The greatest and noblest of these Divine Messengers was the Holy Prophet Muhammad, and the last and most complete and perfect code of Divine laws is the Quran.
The creation of the heavens and the earth also establishes the eternal truth that there is only One Designer, Creator and Controller of the universe. It constitutes an unassailable argument against idolatry.
The words "for an appointed time" signify that the universe had a beginning and will also have an end. It is to this great truth that the verses, "All that is on it will pass away. And there will remain only the Person of thy Lord, Master of Glory and Honour" (55:27-28), refer.
d
21:17; 38:28; 44:39.
1250
宇宙有开端, 也有尽头。 “宇宙万物都将消逝。惟有你们的养主, 光荣、可敬的主宰永存不朽” (55:27-28)。
d
21:17; 38:28; 44:39.
3760
Commentary:
The verse means to say that the creation of heavens and the earth is intended to serve an eternal purpose which is to serve man who is, God’s noblest handiwork, and the aim and object of whose life is to develop in himself Divine attributes. For the attainment by man of this grand and sublime object, God raised His Messengers in all times and among all peoples. To these Messengers He revealed Himself, and to them He gave His teaching. The greatest and noblest of these Divine Messengers was the Holy Prophet Muhammad, and the last and most complete and perfect code of Divine laws is the Quran.
The creation of the heavens and the earth also establishes the eternal truth that there is only One Designer, Creator and Controller of the universe. It constitutes an unassailable argument against idolatry.
The words "for an appointed time" signify that the universe had a beginning and will also have an end. It is to this great truth that the verses, "All that is on it will pass away. And there will remain only the Person of thy Lord, Master of Glory and Honour" (55:27-28), refer.
d
21:17; 38:28; 44:39.
2717
The universe had a beginning and will also have an end. 'All that is on it will pass away. And there will remain only the Person of thy Lord, Master of Glory and Honour' (55:27, 28).