بَشِیۡر
Appears 8 times in Quran
Derived Words (5)
Words derived from the stem "بَشِیۡر".
- a bearer of glad tidings
- A bringer of glad tidings
- as a bearer of glad tidings
- bearer of glad tidings
- and a bearer of glad tiding
- and a bearer of good tidings
- the bearer of glad tidings came
- a bearer of glad tidings
Occurrences in Quran
Found 8 verses containing "بَشِیۡر".
اِنَّاۤ اَرۡسَلۡنٰکَ بِالۡحَقِّ بَشِیۡرًا وَّنَذِیۡرًا ۖ وَّلَا تُسۡـَٔلُ عَنۡ اَصۡحٰبِ الۡجَحِیۡمِ
5:20; 6:49; 17:106; 33:46.
5:20; 6:49; 17:106; 33:46.
5:20; 6:49; 17:106; 33:46.
Commentary:
As to the disbelievers’ demand for a Sign of punishment, the Quran says that punishment is bound to visit those who refuse to believe in the Holy Prophet, because, like all other Prophets, he was the bearer of glad tidings for believers, and a warner for his opponents. Every student of history knows how clearly this prophecy was fulfilled. The world witnessed the ruin of the Holy Prophet’s adversaries in a manner which has no parallel in history, although worldly conditions and circumstances were all in favour of the disbelievers and against the Holy Prophet.
The last-mentioned words of the verse, i.e. thou wilt not be questioned about the inmates of Hell, are a sort of consolation for the Holy Prophet who, owing to his great solicitude for the people who disbelieved in him, was ever anxious about their fate. Elsewhere the Quran says, It may be thou wilt grieve thyself to death, because they believe not (26:4).
d
5:20; 6:49; 17:106; 33:46.
a
5:20; 6:49; 17:106; 33:46.
126
Commentary:
As to the disbelievers’ demand for a Sign of punishment, the Quran says that punishment is bound to visit those who refuse to believe in the Holy Prophet, because, like all other Prophets, he was the bearer of glad tidings for believers, and a warner for his opponents. Every student of history knows how clearly this prophecy was fulfilled. The world witnessed the ruin of the Holy Prophet’s adversaries in a manner which has no parallel in history, although worldly conditions and circumstances were all in favour of the disbelievers and against the Holy Prophet.
The last-mentioned words of the verse, i.e. thou wilt not be questioned about the inmates of Hell, are a sort of consolation for the Holy Prophet who, owing to his great solicitude for the people who disbelieved in him, was ever anxious about their fate. Elsewhere the Quran says, It may be thou wilt grieve thyself to death, because they believe not (26:4).
e
5:20; 6:49; 17:106; 33:46.
یٰۤاَہۡلَ الۡکِتٰبِ قَدۡ جَآءَکُمۡ رَسُوۡلُنَا یُبَیِّنُ لَکُمۡ عَلٰی فَتۡرَۃٍ مِّنَ الرُّسُلِ اَنۡ تَقُوۡلُوۡا مَا جَآءَنَا مِنۡۢ بَشِیۡرٍ وَّلَا نَذِیۡرٍ ۖ فَقَدۡ جَآءَکُمۡ بَشِیۡرٌ وَّنَذِیۡرٌ ۗ وَاللّٰہُ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
اس جگہ عبارت سے ’’نہ‘‘ نکالا گیا ہے اور چونکہ اسے ہم بریکٹ میں نہیں لا سکتے تھے اسے ظاہر کر دیا گیا ہے۔ عربی میں اَنْ کے ساتھ جو مصدر بنے عام طور پر اس جگہ ’’نہ‘‘ کا لفظ محذوف سمجھا جاتا ہے اور اس جگہ بھی اَنْ کا بنایا ہوا مصدر مذکور ہے اس لئے موقعہ کے مطابق ہم نے ’’نہ‘‘ محذوف نکالا ہے۔
5:16.
History is silent whether any Prophet had appeared in any country between the Holy Prophet and Jesus, at least not among the People of the Book. The world was, in fact, expecting and preparing for the advent of humanity’s greatest Deliverer. Some statements of doubtful authenticity (Kalbi) mention that Jesus was followed by some Prophets, Khalid bin Salam, being one of them. But the Holy Prophet himself is reported to have said that there was no Prophet between him and Jesus (Bukhari).
5:16.
Important Words:
فترة (interval) is the noun-infinitive from فتر. They say فترالشیء i.e. the thing remitted or became allayed or abated or still after vehemence; or it became gentle after violence. They say فترعن عمله i.e. he flagged or became remiss or languid in his work. فترالحر means, the heat abated or flagged after being intense and vehement. فترة means, languor or remissness; weakness or feebleness; an interval of time between two things; an interval of time between two Prophets during which there is a cessation of prophetic revelation (Aqrab & Lane).
Commentary:
As generally believed, no Prophet appeared among Jews and Christians after Jesus. According to some historians, however, three Prophets did appear after Jesus, and according to Kalbi, Jesus was followed by four Prophets, one of them, Khalid bin Salam, appearing in Arabia. It was with regard to Khalid bin Salam that the Holy Prophet is reported to have said, "He was a Prophet to whose message his people paid no heed" (Muhit). Whatever the truth, the Holy Prophet was preceded by a period of فترة or cessation of Prophethood, no Prophet of God having appeared immediately before him.
The expression, lest you say, there has come to us no bearer of glad tidings and no warner, points to the important truth that God never visits a people with punishment unless He first sends a Messenger to them (17:16), because if punishment overtakes men without the appearance of a Messenger, they can justifiably say that they are being punished without being told what their offence is and without being given the opportunity to repent and mend their ways. In the present age too the world has been visited with calamities of diverse kinds on an extraordinary scale. A Messenger, therefore, must have come. He has indeed come in the fulness of the time in the person of Ahmad, the Holy Founder of the Ahmadiyya Movement.
a
5:16.
372
历史上没有说过, 是否在穆圣和伊撒之间在任何国家中出现过先知, 至少在有经的人中间没有出现过。这个世界其实是在期待并为人类最伟大的解救者的降临做准备。有些可靠性值得怀疑的报告 كَلْبِی (Kalbi) 说, 伊撒之后曾经有过几个圣人, 其中有哈利德·彬·萨拉目。但是, 据说穆圣曾经自己说过, 在他和伊撒之间并没有任何先知出现过。(«布哈理»)
1
اس جگہ عبارت سے ’’نہ‘‘ نکالا گیا ہے اور چونکہ اسے ہم بریکٹ میں نہیں لا سکتے تھے اسے ظاہر کر دیا گیا ہے۔ عربی میں اَنْ کے ساتھ جو مصدر بنے عام طور پر اس جگہ ’’نہ‘‘ کا لفظ محذوف سمجھا جاتا ہے اور اس جگہ بھی اَنْ کا بنایا ہوا مصدر مذکور ہے اس لئے موقعہ کے مطابق ہم نے ’’نہ‘‘ محذوف نکالا ہے۔
a
5:16.
657
Important Words:
فترة (interval) is the noun-infinitive from فتر. They say فترالشیء i.e. the thing remitted or became allayed or abated or still after vehemence; or it became gentle after violence. They say فترعن عمله i.e. he flagged or became remiss or languid in his work. فترالحر means, the heat abated or flagged after being intense and vehement. فترة means, languor or remissness; weakness or feebleness; an interval of time between two things; an interval of time between two Prophets during which there is a cessation of prophetic revelation (Aqrab & Lane).
Commentary:
As generally believed, no Prophet appeared among Jews and Christians after Jesus. According to some historians, however, three Prophets did appear after Jesus, and according to Kalbi, Jesus was followed by four Prophets, one of them, Khalid bin Salam, appearing in Arabia. It was with regard to Khalid bin Salam that the Holy Prophet is reported to have said, "He was a Prophet to whose message his people paid no heed" (Muhit). Whatever the truth, the Holy Prophet was preceded by a period of فترة or cessation of Prophethood, no Prophet of God having appeared immediately before him.
The expression, lest you say, there has come to us no bearer of glad tidings and no warner, points to the important truth that God never visits a people with punishment unless He first sends a Messenger to them (17:16), because if punishment overtakes men without the appearance of a Messenger, they can justifiably say that they are being punished without being told what their offence is and without being given the opportunity to repent and mend their ways. In the present age too the world has been visited with calamities of diverse kinds on an extraordinary scale. A Messenger, therefore, must have come. He has indeed come in the fulness of the time in the person of Ahmad, the Holy Founder of the Ahmadiyya Movement.
c
5:16.
729
History is silent whether any Prophet had appeared in any country between the Holy Prophet and Jesus, at least not among the People of the Book. The world was, in fact, expecting and preparing for the advent of humanity’s greatest Deliverer. Some statements of doubtful authenticity (Kalbi) mention that Jesus was followed by some Prophets, Khalid bin Salam, being one of them. But the Holy Prophet himself is reported to have said that there was no Prophet between him and Jesus (Bukhari).
قُل لَّاۤ اَمۡلِکُ لِنَفۡسِیۡ نَفۡعًا وَّلَا ضَرًّا اِلَّا مَا شَآءَ اللّٰہُ ۚ وَلَوۡ کُنۡتُ اَعۡلَمُ الۡغَیۡبَ لَاسۡتَکۡثَرۡتُ مِنَ الۡخَیۡرِ وَمَا مَسَّنِیَ السُّوۡٓءُ ۚ اِنۡ اَنَا۠ اِلَّا نَذِیۡرٌ وَّبَشِیۡرٌ لِّقَوۡمٍ یُّؤۡمِنُوۡنَ
10:50; 72:22.
2:120; 5:20; 11:3.
Commentary:
By the word "good" in the sentence, I should have secured abundance of good, is meant no material good, but spiritual good. As for material good, it is well-known that it did come to the Holy Prophet, but he discarded it, praying to God in the words اللھم احیینی مسکیناوامتنی مسکینا i.e. "My God, make me live the life of a poor man and let death come to me when I am poor" (Tirmidhi). So by the word "good" is here meant, not worldly good or riches but spiritual good or the good of Islam, which the Holy Prophet so ardently desired.
The word "unseen" in the clause, If I had knowledge of the unseen, means the secret ways of purifying men’s hearts which are known to God alone (16:10). The Holy Prophet is thus represented as saying: "'If I had known the secret and hidden ways by which men’s hearts are turned to truth, I would have certainly used them and would have made all of you accept the true Faith."
The expression, and evil should not have touched me, means that in the event of my having won over all men to Islam, there would have been no war.
h
10:50; 72:22.
i
2:120; 5:20; 11:3.
a
10:50; 72:22.
b
2:120; 5:20; 11:3.
1075
Commentary:
By the word "good" in the sentence, I should have secured abundance of good, is meant no material good, but spiritual good. As for material good, it is well-known that it did come to the Holy Prophet, but he discarded it, praying to God in the words اللھم احیینی مسکیناوامتنی مسکینا i.e. "My God, make me live the life of a poor man and let death come to me when I am poor" (Tirmidhi). So by the word "good" is here meant, not worldly good or riches but spiritual good or the good of Islam, which the Holy Prophet so ardently desired.
The word "unseen" in the clause, If I had knowledge of the unseen, means the secret ways of purifying men’s hearts which are known to God alone (16:10). The Holy Prophet is thus represented as saying: "'If I had known the secret and hidden ways by which men’s hearts are turned to truth, I would have certainly used them and would have made all of you accept the true Faith."
The expression, and evil should not have touched me, means that in the event of my having won over all men to Islam, there would have been no war.
b
10:50; 72:22.
c
2:120; 5:20; 11:3.
اَلَّا تَعۡبُدُوۡۤا اِلَّا اللّٰہَ ۚ اِنَّنِیۡ لَکُمۡ مِّنۡہُ نَذِیۡرٌ وَّبَشِیۡرٌ
2:120; 5:20; 7:189; 25:57; 34:29; 35:25.
اگلی آیت کے ساتھ ملا کر ترجمہ: (اور) اس تعلیم پر مشتمل ہے کہ تم اللہ کے سوا (کسی) کی عبادت نہ کرو۔ اور یہ کہ تم اپنے رب سے بخشش مانگو (اور) اس کی طرف (سچا) رجوع کرو (تب) وہ تمہیں ایک مقررہ میعاد تک اچھی طرح سے سامان عطا کرے گا۔ اور نیز ہر ایک فضیلت والے (شخص) کو اپنا فضل عطا کرے گا اور اگر تم پھر جاؤ گے تو میں یقیناً تم پر ایک بڑے (ہولناک) دن کے عذاب (کے آنے) سے ڈرتا ہوں۔ کیونکہ میں خدا کی طرف سے بلاشک و شبہ تمہارے لئے ہوشیار کرنے والا اور اہم خبریں دینے والا (بنا کر بھیجا گیا) ہوں۔
بشارت کے معنی اردو زبان میں خوشخبری کے ہوتے ہیں لیکن عربی زبان میں اس کے معنی اہم خبر کے ہوتے ہیں۔ خواہ وہ انذار کے متعلق ہو۔
2:120; 5:20; 7:189; 25:57; 34:29; 35:25.
2:120; 5:20; 7:189; 25:57; 34:29; 35:25.
Commentary:
The words, you should worship none but Allah, apparently show God to be selfish and standing in need of man’s worship. Nothing can be farther from truth than such an idea. God needs no worship from man. On the contrary, it is man himself who needs the worship of God for his own moral and spiritual benefit (29:7 & 49:18), because worship does not consist merely in certain outward acts but extends to all those spiritual strivings which help to make man reflect in his person Divine attributes. In fact, as the Arabic word عبادة (worship) means full and total obedience and submission to God’s will, it is clear that one who obeys God with thorough submissiveness and humility of heart and follows the will of his Creator fully and completely will not fail to imbibe Divine attributes and attain to the highest spiritual stature. This is something in which lies man’s own good. God gains nothing from it. The mention in the Bible of man having been created in the image of God (Gen. 1:27) also points to the same great truth, i.e. that man has been created so that he may develop in himself the attributes of God. The words of the Bible must not, however, be taken literally, for God is free from all form.
The injunction to worship God alone means that God should always be kept in view, because the complete picture of an object can be drawn only when that object is held constantly before the eye. Hence, worship means constant viewing of the attributes of God and the imprinting of them on the mind. It is clear that in so doing we benefit ourselves alone and do no good to God. A saying of the Holy Prophet also corroborates the above conception of worship. When asked what عبادة(worship) meant, he is reported to have replied that it meant that one should worship God as if one was actually seeing Him, i.e. that different attributes of God should stand embodied before the mind’s eye (Bukhari, ch. on Iman).
The Holy Prophet was a نذیر (Warner) in the sense that he cautioned and warned men to be on their guard against following evil ways and shunning good ones. And he was a بشیر (bearer of glad tidings) inasmuch as he pointed to them the way and provided for them the means of attaining both spiritual bliss and material prosperity.
d
2:120; 5:20; 7:189; 25:57; 34:29; 35:25.
1
اگلی آیت کے ساتھ ملا کر ترجمہ: (اور) اس تعلیم پر مشتمل ہے کہ تم اللہ کے سوا (کسی) کی عبادت نہ کرو۔ اور یہ کہ تم اپنے رب سے بخشش مانگو (اور) اس کی طرف (سچا) رجوع کرو (تب) وہ تمہیں ایک مقررہ میعاد تک اچھی طرح سے سامان عطا کرے گا۔ اور نیز ہر ایک فضیلت والے (شخص) کو اپنا فضل عطا کرے گا اور اگر تم پھر جاؤ گے تو میں یقیناً تم پر ایک بڑے (ہولناک) دن کے عذاب (کے آنے) سے ڈرتا ہوں۔ کیونکہ میں خدا کی طرف سے بلاشک و شبہ تمہارے لئے ہوشیار کرنے والا اور اہم خبریں دینے والا (بنا کر بھیجا گیا) ہوں۔
2
بشارت کے معنی اردو زبان میں خوشخبری کے ہوتے ہیں لیکن عربی زبان میں اس کے معنی اہم خبر کے ہوتے ہیں۔ خواہ وہ انذار کے متعلق ہو۔
a
2:120; 5:20; 7:189; 25:57; 34:29; 35:25.
1384
Commentary:
The words, you should worship none but Allah, apparently show God to be selfish and standing in need of man’s worship. Nothing can be farther from truth than such an idea. God needs no worship from man. On the contrary, it is man himself who needs the worship of God for his own moral and spiritual benefit (29:7 & 49:18), because worship does not consist merely in certain outward acts but extends to all those spiritual strivings which help to make man reflect in his person Divine attributes. In fact, as the Arabic word عبادة (worship) means full and total obedience and submission to God’s will, it is clear that one who obeys God with thorough submissiveness and humility of heart and follows the will of his Creator fully and completely will not fail to imbibe Divine attributes and attain to the highest spiritual stature. This is something in which lies man’s own good. God gains nothing from it. The mention in the Bible of man having been created in the image of God (Gen. 1:27) also points to the same great truth, i.e. that man has been created so that he may develop in himself the attributes of God. The words of the Bible must not, however, be taken literally, for God is free from all form.
The injunction to worship God alone means that God should always be kept in view, because the complete picture of an object can be drawn only when that object is held constantly before the eye. Hence, worship means constant viewing of the attributes of God and the imprinting of them on the mind. It is clear that in so doing we benefit ourselves alone and do no good to God. A saying of the Holy Prophet also corroborates the above conception of worship. When asked what عبادة(worship) meant, he is reported to have replied that it meant that one should worship God as if one was actually seeing Him, i.e. that different attributes of God should stand embodied before the mind’s eye (Bukhari, ch. on Iman).
The Holy Prophet was a نذیر (Warner) in the sense that he cautioned and warned men to be on their guard against following evil ways and shunning good ones. And he was a بشیر (bearer of glad tidings) inasmuch as he pointed to them the way and provided for them the means of attaining both spiritual bliss and material prosperity.
d
2:120; 5:20; 7:189; 25:57; 34:29; 35:25.
فَلَمَّاۤ اَنۡ جَآءَ الۡبَشِیۡرُ اَلۡقٰٮہُ عَلٰی وَجۡہِہٖ فَارۡتَدَّ بَصِیۡرًا ۖ قَالَ اَلَمۡ اَقُل لَّکُمۡ اِنِّیۡۤ اَعۡلَمُ مِنَ اللّٰہِ مَا لَا تَعۡلَمُوۡنَ
When Joseph’s shirt was laid before Jacob, the conviction that Joseph was alive which, being based on revelation was previously only a matter of faith, now became converted into factual knowledge. This is the meaning of the words, he became enlightened. The Qur’an lends no support whatsoever to the view that Jacob had become blind. Not only was it inconsistent with his dignity as a great Prophet of God but several verses also contradict this view. It seems that it was the same shirt which Joseph had worn when he was thrown into the well.
Commentary:
If, as some commentators say, Jacob had really become blind and his blindness had been removed by the casting of Joseph’s shirt at his face, he should have attributed the restoration of his sight to Joseph’s shirt and would have declared it as a miracle. But he refers to no such unusual happening but only to the divine knowledge about Joseph’s being alive, which he had long before imparted to his sons. Thus what the verse really means is that when Joseph’s shirt was laid before Jacob, the conviction that Joseph was alive which, being based on revelation, was previously only a matter of faith, now became converted into factual knowledge. This is the meaning of the words, he became enlightened.
In fact, the knowledge of God’s Prophets is of two kinds: (a) spiritual knowledge which they get direct from God by means of revelation; (b) material or secular knowledge which they acquire through their physical senses and other material means. When spiritual knowledge becomes supplemented and supported by the testimony of physical senses, it becomes complete in every sense and no vestige of doubt or ambiguity remains. As long as knowledge gained through spiritual means remains a matter of faith and does not go beyond conviction, it is capable of various interpretations: but when it is reinforced and corroborated by physical facts, it becomes a certainty beyond the possibility of doubt or dispute.
1596
Commentary:
If, as some commentators say, Jacob had really become blind and his blindness had been removed by the casting of Joseph’s shirt at his face, he should have attributed the restoration of his sight to Joseph’s shirt and would have declared it as a miracle. But he refers to no such unusual happening but only to the divine knowledge about Joseph’s being alive, which he had long before imparted to his sons. Thus what the verse really means is that when Joseph’s shirt was laid before Jacob, the conviction that Joseph was alive which, being based on revelation, was previously only a matter of faith, now became converted into factual knowledge. This is the meaning of the words, he became enlightened.
In fact, the knowledge of God’s Prophets is of two kinds: (a) spiritual knowledge which they get direct from God by means of revelation; (b) material or secular knowledge which they acquire through their physical senses and other material means. When spiritual knowledge becomes supplemented and supported by the testimony of physical senses, it becomes complete in every sense and no vestige of doubt or ambiguity remains. As long as knowledge gained through spiritual means remains a matter of faith and does not go beyond conviction, it is capable of various interpretations: but when it is reinforced and corroborated by physical facts, it becomes a certainty beyond the possibility of doubt or dispute.
1409
When Joseph’s shirt was laid before Jacob, the conviction that Joseph was alive which, being based on revelation was previously only a matter of faith, now became converted into factual knowledge. This is the meaning of the words, he became enlightened. The Qur’an lends no support whatsoever to the view that Jacob had become blind. Not only was it inconsistent with his dignity as a great Prophet of God but several verses also contradict this view. It seems that it was the same shirt which Joseph had worn when he was thrown into the well.
وَمَاۤ اَرۡسَلۡنٰکَ اِلَّا کَآفَّۃً لِّلنَّاسِ بَشِیۡرًا وَّنَذِیۡرًا وَّلٰکِنَّ اَکۡثَرَ النَّاسِ لَا یَعۡلَمُوۡنَ
یہاں کَآفَّۃً لِّلنَّاسِ کے الفاظ ہیں اور کَفَّ الشَّیْئَ کے یہ معنے ہوتے ہیں کہ کسی چیز کو اس طرح جمع کیا جائے کہ اس کا کوئی حصہ باہر نہ رہے (اقرب) یہ آیت اس بات کا زبردست ثبوت ہے کہ یہودی ہو یا عیسائی یا اور کسی مذہب کا۔ اور خواہ قیامت تک کسی صدی میں پیدا ہونے والا ہو وہ رسول کریم صلی اللہ علیہ وسلم کی رسالت کے ماتحت ہے۔ ایسا کوئی دعویٰ نہ تورات میں ہے نہ انجیل میں‘ نہ ویدوں میں۔ بلا استثنا سب مذاہب کی طرف اور سب زمانوں کی طرف اور سب قوموں کی طرف مبعوث ہونے کا دعویٰ صرف محمد رسول اللہ صلی اللہ علیہ وسلم کو ہے جو اس آیت سے ثابت ہے۔ پہلے نبیوں نے جو دعوے کیے ہی
21:108.
The Holy Prophet has been repeatedly declared in the Qur’an as having been sent as a Messenger to all mankind till the end of time. See also 21:108 and 25:2. The Message of Islam is a universal Message and the Qur’an is the last revealed Book which has laid claim to finality.
21:108.
Commentary:
The Holy Prophet has been repeatedly declared in the Quran as having been sent as a Messenger to all mankind till the end of time. See also 21:108 & 25:2. The Message of Islam is a universal message and the Quran is the last revealed Book for all mankind. No other revealed Book or religion has ever laid claim to finality.
a
21:108.
1049
«古兰经» 中反复宣告穆圣永远是安拉给全人类派来的一位使者。也可见21:108和25:2。伊斯兰教义是全人类的教义而 «古兰经» 是安拉启示的最后一本经典。
2
یہاں کَآفَّۃً لِّلنَّاسِ کے الفاظ ہیں اور کَفَّ الشَّیْئَ کے یہ معنے ہوتے ہیں کہ کسی چیز کو اس طرح جمع کیا جائے کہ اس کا کوئی حصہ باہر نہ رہے (اقرب) یہ آیت اس بات کا زبردست ثبوت ہے کہ یہودی ہو یا عیسائی یا اور کسی مذہب کا۔ اور خواہ قیامت تک کسی صدی میں پیدا ہونے والا ہو وہ رسول کریم صلی اللہ علیہ وسلم کی رسالت کے ماتحت ہے۔ ایسا کوئی دعویٰ نہ تورات میں ہے نہ انجیل میں‘ نہ ویدوں میں۔ بلا استثنا سب مذاہب کی طرف اور سب زمانوں کی طرف اور سب قوموں کی طرف مبعوث ہونے کا دعویٰ صرف محمد رسول اللہ صلی اللہ علیہ وسلم کو ہے جو اس آیت سے ثابت ہے۔ پہلے نبیوں نے جو دعوے کیے ہی
b
21:108.
3154
Commentary:
The Holy Prophet has been repeatedly declared in the Quran as having been sent as a Messenger to all mankind till the end of time. See also 21:108 & 25:2. The Message of Islam is a universal message and the Quran is the last revealed Book for all mankind. No other revealed Book or religion has ever laid claim to finality.
c
21:108.
2395
The Holy Prophet has been repeatedly declared in the Qur’an as having been sent as a Messenger to all mankind till the end of time. See also 21:108 and 25:2. The Message of Islam is a universal Message and the Qur’an is the last revealed Book which has laid claim to finality.
اِنَّاۤ اَرۡسَلۡنٰکَ بِالۡحَقِّ بَشِیۡرًا وَّنَذِیۡرًا ۚ وَاِنۡ مِّنۡ اُمَّۃٍ اِلَّا خَلَا فِیۡہَا نَذِیۡرٌ
2:120; 5:20; 11:3; 25:57; 48:9.
10:48; 13:8; 16:37.
这节经文展示了一个伟大的真理。在 «古兰经» 尚未启示之前全世界是无人知晓这个真理的, 即过去安拉曾经派遣过使者到每一个民族中去向他们传播同一个真理和正义。这一伟大而崇高的原则使人们相信所有宗教都起源于安拉, 并且相信它们的创始人是安拉派遣的使者。相信并同等地尊重和崇敬所有的使者, 是穆斯林的一个信条。伊斯兰教藉着向世界展示这一崇高的真理, 而寻求不同宗教之间创造一种和睦和友好的气氛, 并且消除全世界这些不同宗教的信仰者之间的种种积怨和痛苦的关系。
2:120; 5:20; 11:3; 25:57; 48:9.
10:48; 13:8; 16:37.
The verse unfolds a great truth which had remained unknown to the world till the Qur’an revealed it, viz. that there had been sent to every people in the past a Heavenly Messenger who preached to them the same Message of truth and righteousness. This great and noble principle leads to the belief in the Divine origin of all religions, and in their Founders as Divine Messengers. It is an article of faith with a Muslim to believe in and equally respect and revere all of them. By giving to the world this sublime truth, Islam has sought to create an atmosphere of amity and goodwill among different creeds, and to remove and banish rancour and bitterness which has embittered relations between the followers of these creeds all over the world.
2:120; 5:20; 11:89; 11:3; 25:57; 48:9.
10:48; 13:8; 16:37.
Commentary
After mentioning that the Holy Prophet has been sent "as a Bearer of glad tidings and as a Warner" the verse proceeds to unfold a great truth which had remained unknown to the world till the Quran revealed it. It says that it is not the Holy Prophet Muhammad alone who has been sent as a Divine Messenger to call men to God but there had been sent to every people in the past a Divine Messenger who preached to them the same message of truth and righteousness. This great and noble principle leads to the belief in the Divine origin of all religions, and in their Founders as Divine Messengers, and thus it becomes an article of faith with a Muslim to believe in and equally respect and revere all of them. By giving to the world this sublime truth, Islam has sought to create an atmosphere of amity and goodwill among different creeds, and to remove and banish that rancour and bitterness which has embittered relations between the followers of these creeds all over the world. See also 10:48.
c
2:120; 5:20; 11:3; 25:57; 48:9.
d
10:48; 13:8; 16:37.
1055
这节经文展示了一个伟大的真理。在 «古兰经» 尚未启示之前全世界是无人知晓这个真理的, 即过去安拉曾经派遣过使者到每一个民族中去向他们传播同一个真理和正义。这一伟大而崇高的原则使人们相信所有宗教都起源于安拉, 并且相信它们的创始人是安拉派遣的使者。相信并同等地尊重和崇敬所有的使者, 是穆斯林的一个信条。伊斯兰教藉着向世界展示这一崇高的真理, 而寻求不同宗教之间创造一种和睦和友好的气氛, 并且消除全世界这些不同宗教的信仰者之间的种种积怨和痛苦的关系。
b
2:120; 5:20; 11:89; 11:3; 25:57; 48:9.
c
10:48; 13:8; 16:37.
3195
Commentary
After mentioning that the Holy Prophet has been sent "as a Bearer of glad tidings and as a Warner" the verse proceeds to unfold a great truth which had remained unknown to the world till the Quran revealed it. It says that it is not the Holy Prophet Muhammad alone who has been sent as a Divine Messenger to call men to God but there had been sent to every people in the past a Divine Messenger who preached to them the same message of truth and righteousness. This great and noble principle leads to the belief in the Divine origin of all religions, and in their Founders as Divine Messengers, and thus it becomes an article of faith with a Muslim to believe in and equally respect and revere all of them. By giving to the world this sublime truth, Islam has sought to create an atmosphere of amity and goodwill among different creeds, and to remove and banish that rancour and bitterness which has embittered relations between the followers of these creeds all over the world. See also 10:48.
b
2:120; 5:20; 11:3; 25:57; 48:9.
c
10:48; 13:8; 16:37.
2417
The verse unfolds a great truth which had remained unknown to the world till the Qur’an revealed it, viz. that there had been sent to every people in the past a Heavenly Messenger who preached to them the same Message of truth and righteousness. This great and noble principle leads to the belief in the Divine origin of all religions, and in their Founders as Divine Messengers. It is an article of faith with a Muslim to believe in and equally respect and revere all of them. By giving to the world this sublime truth, Islam has sought to create an atmosphere of amity and goodwill among different creeds, and to remove and banish rancour and bitterness which has embittered relations between the followers of these creeds all over the world.
بَشِیۡرًا وَّنَذِیۡرًا فَاَعۡرَضَ اَکۡثَرُہُمۡ فَہُمۡ لَا یَسۡمَعُوۡنَ
5:20; 25:57; 35:25; 48:9.
5:20; 25:57; 35:25; 48:9.
5:20; 25:27; 35:25; 48:9.
Commentary:
The verse means to say that the most distinctive feature of this most perspicuous of all Divine Books is that it gives a message of hope and good cheer to those who accept and follow it and warns disbelievers that they would meet with a sad fate, if they persisted in disbelief.
e
5:20; 25:57; 35:25; 48:9.
e
5:20; 25:27; 35:25; 48:9.
3557
Commentary:
The verse means to say that the most distinctive feature of this most perspicuous of all Divine Books is that it gives a message of hope and good cheer to those who accept and follow it and warns disbelievers that they would meet with a sad fate, if they persisted in disbelief.
e
5:20; 25:57; 35:25; 48:9.