قُرۡاٰنَ
Appears 26 times in Quran
Derived Words (7)
Words derived from the stem "قُرۡاٰنَ".
- of the Qur’an in Prayer
- and its recital
- of the Qur’an in Prayer
- its recital
- He Who had made the teaching of Qur’an binding
- Qur’an
- the Qur’an
- and the Great Qur’an
Occurrences in Quran
Found 26 verses containing "قُرۡاٰنَ".
اِنَّ ہٰذَا الۡقُرۡاٰنَ یَقُصُّ عَلٰی بَنِیۡۤ اِسۡرٰٓءِیۡلَ اَکۡثَرَ الَّذِیۡ ہُمۡ فِیۡہِ یَخۡتَلِفُوۡنَ
The implied reference in this verse may be to Solomon whom the Jews accused of resorting to Shirk (idolatry) in order to win the affection of the Queen of Sheba. As there had existed difference of opinion among the Jews about Solomon’s behaviour towards the Queen, the Qur’an has lifted the veil from this obscure fact.
Commentary:
The implied reference in this verse may be to Solomon whom the Jews accused of resorting to Shirk (idolatry) in order to win the affection of an idolatrous woman. The Quran absolves him of this most heinous charge (as it absolves all other Prophets of the charges levelled against them by the Jews) by stating that far from stooping to idol worship in order to win the love of the Queen of Sheba, Solomon actually converted her to the worship of the One True God and made her renounce the worship of false gods. As there had existed difference of opinion among the Jews about Solomon’s behaviour towards the Queen, the Quran has lifted the veil from the real fact. The verse may possess general application also.
2864
Commentary:
The implied reference in this verse may be to Solomon whom the Jews accused of resorting to Shirk (idolatry) in order to win the affection of an idolatrous woman. The Quran absolves him of this most heinous charge (as it absolves all other Prophets of the charges levelled against them by the Jews) by stating that far from stooping to idol worship in order to win the love of the Queen of Sheba, Solomon actually converted her to the worship of the One True God and made her renounce the worship of false gods. As there had existed difference of opinion among the Jews about Solomon’s behaviour towards the Queen, the Quran has lifted the veil from the real fact. The verse may possess general application also.
2188
The implied reference in this verse may be to Solomon whom the Jews accused of resorting to Shirk (idolatry) in order to win the affection of the Queen of Sheba. As there had existed difference of opinion among the Jews about Solomon’s behaviour towards the Queen, the Qur’an has lifted the veil from this obscure fact.
وَاَنۡ اَتۡلُوَا الۡقُرۡاٰنَ ۖ فَمَنِ اہۡتَدٰی فَاِنَّمَا یَہۡتَدِیۡ لِنَفۡسِہٖ ۖ وَمَنۡ ضَلَّ فَقُلۡ اِنَّمَاۤ اَنَا۠ مِنَ الۡمُنۡذِرِیۡنَ
10:109; 39:42.
10:109; 39:42.
10:109; 39:42.
Commentary:
The theme of the preceding verse is further developed in the present verse and the Holy Prophet is commanded to say that from Mecca will emanate the light of the Quran which will illumine the whole world.
c
10:109; 39:42.
a
10:109; 39:42.
2874
Commentary:
The theme of the preceding verse is further developed in the present verse and the Holy Prophet is commanded to say that from Mecca will emanate the light of the Quran which will illumine the whole world.
c
10:109; 39:42.
اِنَّ الَّذِیۡ فَرَضَ عَلَیۡکَ الۡقُرۡاٰنَ لَرَآدُّکَ اِلٰی مَعَادٍ ۚ قُل رَّبِّیۡۤ اَعۡلَمُ مَنۡ جَآءَ بِالۡہُدٰی وَمَنۡ ہُوَ فِیۡ ضَلٰلٍ مُّبِیۡنٍ
17:85.
اَلْمَعَادُ کے معنے اَلْمَرْجَعُ کے ہوتے ہیں یعنی جس کی طرف لوگ لوٹ لوٹ کر آتے ہیں۔ یہاں اس سے مراد مکہ ہے جہاں لوگ باربار حج اور عمرہ کے لئے جاتے تھے۔
اس میں فتح مکہ کی طرف اشارہ ہے جس کی طرف محمد رسول اللہ صلی اللہ علیہ وسلم کو واپس لانے کی پیشگوئی کی گئی ہے۔ اور قرآن کے فرض کرنے سے یہ بتایا گیا ہے کہ اگر محمد رسول اللہ صلی اللہ علیہ وسلم مکہ کی طرف لوٹ کر واپس نہ آئے تو یہ قرآن کی سچائی پر ایک حرف ہوگا‘ کیونکہ اللہ تعالیٰ نے یہ وعدہ قرآنی شریعت کے ذکر کے ساتھ اپنی قسم کھا کر کیا ہے۔ اور اللہ تعالیٰ کے فضل سے پورا ہو کر رہے گا۔
17:85.
This verse is considered by some scholars to have been revealed while the Holy Prophet was on his way from Mecca to Medina. It embodied a great prophecy, viz. that one day he will have to leave Mecca and then eventually he will come back to it as a victor and conqueror. The verse constitutes a befitting sequel to the Surah which gives a somewhat detailed life-story of Moses, the like of the Holy Prophet. Moses fled from Egypt and lived in Midian for ten years which were the years of preparation for the great task which lay ahead of him. Then he went back to Egypt with the Divine Message and succeeded in delivering the Israelites from the bondage of Pharaoh. Similarly, the Holy Prophet fled from Mecca and spent ten precious years of his life in Medina which were the years of preparation for the great object of conquering Mecca, the Centre and Citadel of his Faith. He returned to it as a conqueror and a victor and was fully successful in his life’s mission.
17:85.
Important Words:
فرض (made binding) means, He (God) made a thing obligatory or binding by a known decree. فرض له means, he appointed to him a thing. فرض اللّٰه الاحکام علی عبادہ means, God has instituted or prescribed for His servants ordinances and commandments (Lane & Aqrab).
معاد (place of return) is derived from عاد. They say عاد الیه i.e. he returned to it. معاد means, a place to which a person returns; a place, state or result to which a person or thing eventually comes; a place of destination or an ultimate state or condition (Mecca is so called because the pilgrims return to it again and again); Paradise; Pilgrimage; Hereafter (Lane & Aqrab).
Commentary:
This verse is considered by some scholars to have been revealed while the Holy Prophet was on his way from Mecca to Medina. It embodied a great prophecy, viz. that the Holy Prophet one day will have to leave Mecca and then eventually he will come back to it as a victor and conqueror, and the fulfilment of this mighty prophecy under extraordinary circumstances will show "who has brought the guidance, and who is in manifest error." The verse constitutes a befitting sequel to the Surah which gives a somewhat detailed life-story of Moses, the counterpart of the Holy Prophet. Moses fled from Egypt and lived in Midian for ten years which were years of preparation for the great task which lay ahead of him. Then he went back to Egypt with the Divine Message and succeeded in delivering the Israelites from the bondage of Pharaoh. Similarly, the Holy Prophet fled from Mecca and spent ten precious years of his life in Medina which were the years of preparation for the great object of conquering Mecca, the centre and citadel of his Faith. He returned to it as a conqueror and victor and fully succeeded in the achievement of his great object.
d
17:85.
1
اَلْمَعَادُ کے معنے اَلْمَرْجَعُ کے ہوتے ہیں یعنی جس کی طرف لوگ لوٹ لوٹ کر آتے ہیں۔ یہاں اس سے مراد مکہ ہے جہاں لوگ باربار حج اور عمرہ کے لئے جاتے تھے۔
2
اس میں فتح مکہ کی طرف اشارہ ہے جس کی طرف محمد رسول اللہ صلی اللہ علیہ وسلم کو واپس لانے کی پیشگوئی کی گئی ہے۔ اور قرآن کے فرض کرنے سے یہ بتایا گیا ہے کہ اگر محمد رسول اللہ صلی اللہ علیہ وسلم مکہ کی طرف لوٹ کر واپس نہ آئے تو یہ قرآن کی سچائی پر ایک حرف ہوگا‘ کیونکہ اللہ تعالیٰ نے یہ وعدہ قرآنی شریعت کے ذکر کے ساتھ اپنی قسم کھا کر کیا ہے۔ اور اللہ تعالیٰ کے فضل سے پورا ہو کر رہے گا۔
a
17:85.
2936
Important Words:
فرض (made binding) means, He (God) made a thing obligatory or binding by a known decree. فرض له means, he appointed to him a thing. فرض اللّٰه الاحکام علی عبادہ means, God has instituted or prescribed for His servants ordinances and commandments (Lane & Aqrab).
معاد (place of return) is derived from عاد. They say عاد الیه i.e. he returned to it. معاد means, a place to which a person returns; a place, state or result to which a person or thing eventually comes; a place of destination or an ultimate state or condition (Mecca is so called because the pilgrims return to it again and again); Paradise; Pilgrimage; Hereafter (Lane & Aqrab).
Commentary:
This verse is considered by some scholars to have been revealed while the Holy Prophet was on his way from Mecca to Medina. It embodied a great prophecy, viz. that the Holy Prophet one day will have to leave Mecca and then eventually he will come back to it as a victor and conqueror, and the fulfilment of this mighty prophecy under extraordinary circumstances will show "who has brought the guidance, and who is in manifest error." The verse constitutes a befitting sequel to the Surah which gives a somewhat detailed life-story of Moses, the counterpart of the Holy Prophet. Moses fled from Egypt and lived in Midian for ten years which were years of preparation for the great task which lay ahead of him. Then he went back to Egypt with the Divine Message and succeeded in delivering the Israelites from the bondage of Pharaoh. Similarly, the Holy Prophet fled from Mecca and spent ten precious years of his life in Medina which were the years of preparation for the great object of conquering Mecca, the centre and citadel of his Faith. He returned to it as a conqueror and victor and fully succeeded in the achievement of his great object.
a
17:85.
2235
This verse is considered by some scholars to have been revealed while the Holy Prophet was on his way from Mecca to Medina. It embodied a great prophecy, viz. that one day he will have to leave Mecca and then eventually he will come back to it as a victor and conqueror. The verse constitutes a befitting sequel to the Surah which gives a somewhat detailed life-story of Moses, the like of the Holy Prophet. Moses fled from Egypt and lived in Midian for ten years which were the years of preparation for the great task which lay ahead of him. Then he went back to Egypt with the Divine Message and succeeded in delivering the Israelites from the bondage of Pharaoh. Similarly, the Holy Prophet fled from Mecca and spent ten precious years of his life in Medina which were the years of preparation for the great object of conquering Mecca, the Centre and Citadel of his Faith. He returned to it as a conqueror and a victor and was fully successful in his life’s mission.
اَفَلَا یَتَدَبَّرُوۡنَ الۡقُرۡاٰنَ ۚ وَلَوۡ کَانَ مِنۡ عِنۡدِ غَیۡرِ اللّٰہِ لَوَجَدُوۡا فِیۡہِ اخۡتِلٰفًا کَثِیۡرًا
47:25.
47:25.
"Discrepancy" may either refer to contradictions in the text of the Qur’an and the teachings contained therein; or to lack of agreement between the Quranic announcements in the form of prophecies and their result or fulfilment.
47:25.
Commentary:
The word اختلاف (disagreement) may have two meanings: (1) either it may refer to contradictions in the text of the Quranand the teachings contained therein; or (2) it may refer to the non-agreement between the Quranic announcements in the form of prophecies and their result or fulfilment. The Quran is free from اختلاف (disagreement) in both these respects. In spite of covering an extremely vast field of reform—spiritual, moral, social, economic, political, legal, etc.—its teachings are perfectly harmonious, no part clashing in letter or spirit with another, no section nourished at the cost of another.
Taken in the second sense, the verse means that all the different announcements and prophecies made by the Quran are proving, and will prove, to be true; and there can be no disagreement in this respect either. If the Quran had not been the Word of God, but the fabrication of man, most of the prophecies and promises made by it under extremely adverse conditions would have failed to materialize.
So the fact that the prophecies made in the Quran have been, and are being, fulfilled against all calculations and all expectations and in a most wonderful manner is a proof positive of the fact that it is the revealed Word of God.
The word, much, qualifying the word disagreement should not be construed to mean that some disagreement in the Quran is possible. The expression is simply intended to mean that, whereas otherwise there would have been much disagreement, the Quran being the Word of God, there is, in fact, none.
b
47:25.
b
47:25.
551
Commentary:
The word اختلاف (disagreement) may have two meanings: (1) either it may refer to contradictions in the text of the Quranand the teachings contained therein; or (2) it may refer to the non-agreement between the Quranic announcements in the form of prophecies and their result or fulfilment. The Quran is free from اختلاف (disagreement) in both these respects. In spite of covering an extremely vast field of reform—spiritual, moral, social, economic, political, legal, etc.—its teachings are perfectly harmonious, no part clashing in letter or spirit with another, no section nourished at the cost of another.
Taken in the second sense, the verse means that all the different announcements and prophecies made by the Quran are proving, and will prove, to be true; and there can be no disagreement in this respect either. If the Quran had not been the Word of God, but the fabrication of man, most of the prophecies and promises made by it under extremely adverse conditions would have failed to materialize.
So the fact that the prophecies made in the Quran have been, and are being, fulfilled against all calculations and all expectations and in a most wonderful manner is a proof positive of the fact that it is the revealed Word of God.
The word, much, qualifying the word disagreement should not be construed to mean that some disagreement in the Quran is possible. The expression is simply intended to mean that, whereas otherwise there would have been much disagreement, the Quran being the Word of God, there is, in fact, none.
b
47:25.
639
"Discrepancy" may either refer to contradictions in the text of the Qur’an and the teachings contained therein; or to lack of agreement between the Quranic announcements in the form of prophecies and their result or fulfilment.
نَحۡنُ نَقُصُّ عَلَیۡکَ اَحۡسَنَ الۡقَصَصِ بِمَاۤ اَوۡحَیۡنَاۤ اِلَیۡکَ ہٰذَا الۡقُرۡاٰنَ وَاِنۡ کُنۡتَ مِنۡ قَبۡلِہٖ لَمِنَ الۡغٰفِلِیۡنَ
The reason why the story of Joseph was revealed to the Holy Prophet in such detail is that it contains many prophetic allusions to his own life. The whole story was to be, as it were, re-enacted in the person of the Holy Prophet himself and his brethren, the Quraish.
Important Words:
نقص (We narrate). They say قص اثرہ i.e. he followed his tracks or footsteps in pursuit. قص علیه الحدیث means, he related to him the story in its proper manner i.e. rightly, as though he followed its traces in pursuit and related it accordingly (Lane). See also 7:177.
Commentary:
As the expression نقص (which literally means, we narrate rightly or properly) indicates, the verse shows that some differences existed about the life story of Joseph. The Quran here claims to act as judge between the upholders of different views and to lift the veil of obscurity from the face of the true story. This is why it says, We relate to thee the narration rightly or properly as though following its very traces (see Important Words). It is strange that some European critics of the Quran have not taken into consideration the existence of differences about the life of Joseph, but have only thought fit to take exception to the narrative of the Quran, merely because it differs from that of the Bible in certain details. In fact, the very objection has established the truth of the Quran, inasmuch as the claim that it relates the incidents rightly shows that the Revealer of the Quran knew that at some future time people would object to the Quranic version. Brinckman is one of these critics. In his "Notes on Islam" he says, "In the Koran a beautiful and touching tale is mangled and spoiled." The following pages will show whether it is in the Quran or the Bible, that a "beautiful and touching tale" has been "mangled and spoiled."
One of the reasons why the story of Joseph was revealed to the Holy Prophet in such detail is that it contains many prophetic allusions to his own life. The whole story was to be, as it were, re-enacted in the person of the Holy Prophethimself and his brethren, the Quraish, and was thus to serve as evidence of his truth. Another reason is that, as the Holy Prophet was the like of Joseph it was necessary that he himself should know the latter’s life history.
The Holy Prophet has been referred to here as of those not possessed of requisite knowledge. His lack of requisite knowledge about Joseph was intended to hint that, firstly, the whole truth about Joseph was to be found neither in the Bible nor in the Talmud; and, secondly, that the Holy Prophet was not aware that events similar to those which happened to Joseph were to occur in his own life. The account of the Quran differs from that of the Bible in many respects but, as will appear from the following pages, wherever the two accounts differ, it is the Bible that has erred.
1508
Important Words:
نقص (We narrate). They say قص اثرہ i.e. he followed his tracks or footsteps in pursuit. قص علیه الحدیث means, he related to him the story in its proper manner i.e. rightly, as though he followed its traces in pursuit and related it accordingly (Lane). See also 7:177.
Commentary:
As the expression نقص (which literally means, we narrate rightly or properly) indicates, the verse shows that some differences existed about the life story of Joseph. The Quran here claims to act as judge between the upholders of different views and to lift the veil of obscurity from the face of the true story. This is why it says, We relate to thee the narration rightly or properly as though following its very traces (see Important Words). It is strange that some European critics of the Quran have not taken into consideration the existence of differences about the life of Joseph, but have only thought fit to take exception to the narrative of the Quran, merely because it differs from that of the Bible in certain details. In fact, the very objection has established the truth of the Quran, inasmuch as the claim that it relates the incidents rightly shows that the Revealer of the Quran knew that at some future time people would object to the Quranic version. Brinckman is one of these critics. In his "Notes on Islam" he says, "In the Koran a beautiful and touching tale is mangled and spoiled." The following pages will show whether it is in the Quran or the Bible, that a "beautiful and touching tale" has been "mangled and spoiled."
One of the reasons why the story of Joseph was revealed to the Holy Prophet in such detail is that it contains many prophetic allusions to his own life. The whole story was to be, as it were, re-enacted in the person of the Holy Prophethimself and his brethren, the Quraish, and was thus to serve as evidence of his truth. Another reason is that, as the Holy Prophet was the like of Joseph it was necessary that he himself should know the latter’s life history.
The Holy Prophet has been referred to here as of those not possessed of requisite knowledge. His lack of requisite knowledge about Joseph was intended to hint that, firstly, the whole truth about Joseph was to be found neither in the Bible nor in the Talmud; and, secondly, that the Holy Prophet was not aware that events similar to those which happened to Joseph were to occur in his own life. The account of the Quran differs from that of the Bible in many respects but, as will appear from the following pages, wherever the two accounts differ, it is the Bible that has erred.
1358
The reason why the story of Joseph was revealed to the Holy Prophet in such detail is that it contains many prophetic allusions to his own life. The whole story was to be, as it were, re-enacted in the person of the Holy Prophet himself and his brethren, the Quraish.
وَلَقَدۡ اٰتَیۡنٰکَ سَبۡعًا مِّنَ الۡمَثَانِیۡ وَالۡقُرۡاٰنَ الۡعَظِیۡمَ
39:24.
根据欧麦尔、阿里、伊本•阿巴斯和伊本•麦斯武德这样几位权威的说法, 这些单词意指 «开端» 章即 اَلْفَاتِحَة (Al-Fatihah)。因为每拜中都反复诵读此章。据说穆圣曾经说过: 反复诵读的七节是 «古兰经» 的开端章。(布哈理) 这节也称为 “«古兰经»之母” 和 “经书的开端章”。据 زَجَّاجْ (Zajjaj) 和 اَبُوْ حَيَّانْ, (Abu Hayyan) 说, 给开端章取这样的名字, 是因为它包容了对安拉的赞词。开端章以后的 «古兰经» 文被称为 “伟大的 «古兰经»。” 然而, 这个名字也同样适用於第一章, 因为经书中的一个部分当然也可被称为经书本身。穆圣有一句格言, 大意是说: «古兰经» 的开端章也是 “伟大的«古兰经»” (مُسْنَدْ Musnad V.2, P.448)。这章是整个 «古兰经» 的缩型。或如所说的那样, 它是小型的 «古兰经»; 因为它概括和集中体现了整个 «古兰经» 的内容。مَثَانِیْ (Mathani) 意为赞颂, 是 مَثْنٰی (Mathna) 的复数形式, 所以此节经文的含意是: «开端»章全面地叙述了安拉的常德。由于 مَثَانِیْ (Mathani) 也可解释为河谷的弯曲处, 因此本节经文的意思是: «开端» 章充分说明安拉与人类的关系。
یعنی سورۃ فاتحہ جس کی آیات باربار نمازوں میں پڑھی جاتی ہیں۔ مَثَانِیْ مَثْنٰی کی جمع بھی ہو سکتی ہے جس کے معنے ثنا کے ہیں۔ ان معنوں کے اعتبار سے آیت کا ترجمہ یہ ہوگا کہ ہم نے ایسی سات آیات تجھے دی ہیں جن میں اللہ تعالیٰ کی ثنا کامل طور پر بیان کی گئی ہے۔ مَثَانِیْ کے تیسرے معنے وادی کے موڑ کے بھی ہوتے ہیں۔ ان معنوں کے لحاظ سے اس آیت کے یہ معنے ہیں کہ وہ سات آیات تجھے دی گئی ہیں جن میں خداتعالیٰ اور بندے کے تعلق پر پوری بحث کی گئی ہے۔
39:24.
According to such eminent authorities as ‘Umar, ‘Ali, Ibn-e-‘Abbas and Ibn-e-Mas‘ud, these words refer to the Opening Chapter of the Qur’an, i.e. Al-Fatihah, because it is repeated and recited in every Rak‘at of the Prayer. The Holy Prophet is reported to have said that As-Sab‘ul-Mathani is the Opening Chapter of the Qur’an (Bukhari). This Chapter is also called 'Mother of the Qur’an' (Ummul-Qur’an) and 'the Opening Chapter of the Book' (Fatihatul-Kitab). According to Zajjaj and Abu Hayyan, the Opening Chapter is given this name because it contains the praises of God. The rest of the Qur’an which follows the Opening Chapter has been called 'the Great Qur’an' (Al-Qur’anul-‘Azim). This name, however, equally applies to the First Chapter also inasmuch as a portion of the Book may rightly be called the Book itself There is a saying of the Holy Prophet to the effect that the Opening Chapter of the Qur’an is also 'the Great Qur’an' (Musnad v. 2,
39:24.
Important Words:
المثانی (the oft-repeated) is the plural of مثنی (mathnan) or مثناة (mathnatun) which is derived from ثنی. They say ثناہ i.e. he doubled it or folded it or bent it. اثنی علیه means, he praised, eulogized or spoke well of him. ثنی (thinan) means, the repetition of a thing; doing it one time after another. The Holy Prophet is reported to have said لا ثنی فی الصدقة i.e. There shall be no repetition in the taking of poor-rate, viz. it shall not be taken twice in the same year. مثنی (mathna) means, two and two or two and two together. مثنی الایادی means, the repeating of a benefit or benefaction; or conferring it twice or thrice. المثانیsignifies the first chapter of the Quran called the فاتحة because it is repeated in every rak‘at of Prayer or because it contains praise of God. It also signifies the Quran altogether. المثانی also means, the verses of the Quran. مثانی الوادی means, the bends of the valley. مثانی الشیء means, the powers and capacities of a thing (Lane & Aqrab).
Commentary:
According to many eminent authorities such as ‘Umar, ‘Ali, Ibn ‘Abbas and Ibn Mas‘ud, the words سبع من المثانی signify the opening chapter of the Quran, the فاتحة, because it is repeated and recited in every rak‘at of Prayer. The Holy Prophet is reported to have said that السبع المثانی is the opening chapter of the Quran. This chapter is also called ام القرآن (Mother of the Quran) and فاتحة الکتاب (the Opening of the Book). According to Zajjaj and Abu Hayyan, the opening chapter is called السبع المثانی because it contains the praises of God.
The remaining portion of the Quran which follows the opening chapter has been called القرآن العظیم i.e. the Great Quran. The name however, equally applies to the first chapter itself inasmuch as a portion of the Book may rightly be called the Book itself. In fact, there is a saying of the Holy Prophet to the effect that the opening chapter of the Quran is also القرآن العظیم i.e. the Great Quran (Musnad v. 2, p. 448). The first chapter, in fact, constitutes an abridgment of the whole Quran. It may be called the Quran in miniature, all the contents of the Holy Book having been summarized and epitomized in it, while the remainder deals with the same subjects in detail. That the first chapter of the Quran comprises in itself vast subjects was, for the first time, explained and demonstrated by Ahmad, the Promised Messiah. Never had any commentator laid such stress on this subject as did Ahmad, and never before did any theologian elucidate this subject with such clarity.
In the preceding verses it was said that as the truth had been brought home to the Meccans, the Prophet should now turn his attention away from them and leave them to the judgement of God. In the present verse he is told that after having withdrawn himself from them he should now apply himself more and more to the exposition of the teachings of the Quran to the Muslims so that when the hour of their success arrived they might be ready to introduce in the world the new order promulgated by the Holy Book.
c
39:24.
671
根据欧麦尔、阿里、伊本•阿巴斯和伊本•麦斯武德这样几位权威的说法, 这些单词意指 «开端» 章即 اَلْفَاتِحَة (Al-Fatihah)。因为每拜中都反复诵读此章。据说穆圣曾经说过: 反复诵读的七节是 «古兰经» 的开端章。(布哈理) 这节也称为 “«古兰经»之母” 和 “经书的开端章”。据 زَجَّاجْ (Zajjaj) 和 اَبُوْ حَيَّانْ, (Abu Hayyan) 说, 给开端章取这样的名字, 是因为它包容了对安拉的赞词。开端章以后的 «古兰经» 文被称为 “伟大的 «古兰经»。” 然而, 这个名字也同样适用於第一章, 因为经书中的一个部分当然也可被称为经书本身。穆圣有一句格言, 大意是说: «古兰经» 的开端章也是 “伟大的«古兰经»” (مُسْنَدْ Musnad V.2, P.448)。这章是整个 «古兰经» 的缩型。或如所说的那样, 它是小型的 «古兰经»; 因为它概括和集中体现了整个 «古兰经» 的内容。مَثَانِیْ (Mathani) 意为赞颂, 是 مَثْنٰی (Mathna) 的复数形式, 所以此节经文的含意是: «开端»章全面地叙述了安拉的常德。由于 مَثَانِیْ (Mathani) 也可解释为河谷的弯曲处, 因此本节经文的意思是: «开端» 章充分说明安拉与人类的关系。
1
یعنی سورۃ فاتحہ جس کی آیات باربار نمازوں میں پڑھی جاتی ہیں۔ مَثَانِیْ مَثْنٰی کی جمع بھی ہو سکتی ہے جس کے معنے ثنا کے ہیں۔ ان معنوں کے اعتبار سے آیت کا ترجمہ یہ ہوگا کہ ہم نے ایسی سات آیات تجھے دی ہیں جن میں اللہ تعالیٰ کی ثنا کامل طور پر بیان کی گئی ہے۔ مَثَانِیْ کے تیسرے معنے وادی کے موڑ کے بھی ہوتے ہیں۔ ان معنوں کے لحاظ سے اس آیت کے یہ معنے ہیں کہ وہ سات آیات تجھے دی گئی ہیں جن میں خداتعالیٰ اور بندے کے تعلق پر پوری بحث کی گئی ہے۔
a
39:24.
1791
Important Words:
المثانی (the oft-repeated) is the plural of مثنی (mathnan) or مثناة (mathnatun) which is derived from ثنی. They say ثناہ i.e. he doubled it or folded it or bent it. اثنی علیه means, he praised, eulogized or spoke well of him. ثنی (thinan) means, the repetition of a thing; doing it one time after another. The Holy Prophet is reported to have said لا ثنی فی الصدقة i.e. There shall be no repetition in the taking of poor-rate, viz. it shall not be taken twice in the same year. مثنی (mathna) means, two and two or two and two together. مثنی الایادی means, the repeating of a benefit or benefaction; or conferring it twice or thrice. المثانیsignifies the first chapter of the Quran called the فاتحة because it is repeated in every rak‘at of Prayer or because it contains praise of God. It also signifies the Quran altogether. المثانی also means, the verses of the Quran. مثانی الوادی means, the bends of the valley. مثانی الشیء means, the powers and capacities of a thing (Lane & Aqrab).
Commentary:
According to many eminent authorities such as ‘Umar, ‘Ali, Ibn ‘Abbas and Ibn Mas‘ud, the words سبع من المثانی signify the opening chapter of the Quran, the فاتحة, because it is repeated and recited in every rak‘at of Prayer. The Holy Prophet is reported to have said that السبع المثانی is the opening chapter of the Quran. This chapter is also called ام القرآن (Mother of the Quran) and فاتحة الکتاب (the Opening of the Book). According to Zajjaj and Abu Hayyan, the opening chapter is called السبع المثانی because it contains the praises of God.
The remaining portion of the Quran which follows the opening chapter has been called القرآن العظیم i.e. the Great Quran. The name however, equally applies to the first chapter itself inasmuch as a portion of the Book may rightly be called the Book itself. In fact, there is a saying of the Holy Prophet to the effect that the opening chapter of the Quran is also القرآن العظیم i.e. the Great Quran (Musnad v. 2, p. 448). The first chapter, in fact, constitutes an abridgment of the whole Quran. It may be called the Quran in miniature, all the contents of the Holy Book having been summarized and epitomized in it, while the remainder deals with the same subjects in detail. That the first chapter of the Quran comprises in itself vast subjects was, for the first time, explained and demonstrated by Ahmad, the Promised Messiah. Never had any commentator laid such stress on this subject as did Ahmad, and never before did any theologian elucidate this subject with such clarity.
In the preceding verses it was said that as the truth had been brought home to the Meccans, the Prophet should now turn his attention away from them and leave them to the judgement of God. In the present verse he is told that after having withdrawn himself from them he should now apply himself more and more to the exposition of the teachings of the Quran to the Muslims so that when the hour of their success arrived they might be ready to introduce in the world the new order promulgated by the Holy Book.
a
39:24.
1522
According to such eminent authorities as ‘Umar, ‘Ali, Ibn-e-‘Abbas and Ibn-e-Mas‘ud, these words refer to the Opening Chapter of the Qur’an, i.e. Al-Fatihah, because it is repeated and recited in every Rak‘at of the Prayer. The Holy Prophet is reported to have said that As-Sab‘ul-Mathani is the Opening Chapter of the Qur’an (Bukhari). This Chapter is also called 'Mother of the Qur’an' (Ummul-Qur’an) and 'the Opening Chapter of the Book' (Fatihatul-Kitab). According to Zajjaj and Abu Hayyan, the Opening Chapter is given this name because it contains the praises of God. The rest of the Qur’an which follows the Opening Chapter has been called 'the Great Qur’an' (Al-Qur’anul-‘Azim). This name, however, equally applies to the First Chapter also inasmuch as a portion of the Book may rightly be called the Book itself There is a saying of the Holy Prophet to the effect that the Opening Chapter of the Qur’an is also 'the Great Qur’an' (Musnad v. 2,
اَلَّذِیۡنَ جَعَلُوا الۡقُرۡاٰنَ عِضِیۡنَ
عِضِیْنَ کا لفظ جو عِضَۃٌ کی جمع ہے اس کے معنے ٹکڑے کے بھی ہیں‘ جو پہلے مترجمین نے کیے ہیں لیکن اس کے معنے لغت میں جھوٹ کے بھی ہیں جو ہم نے اختیار کیے ہیں۔ (دیکھئے اقرب)
‘Idin is the plural of ‘Idah which means, a lie or falsehood; a calumny; an enchantment; a piece, part or portion of a thing; a party, sect or class of people (Lane).
Important Words:
عضین (so many lies). عضون is the plural of عضة (‘idatun) which is considered to be derived from both عضا یعضو and عضه یعضه. They say عضا الشاة i.e. he cut the sheep or goat into parts or portions. عضی القوم means, he divided the people into parts or sections. عضة means, he lied or enchanted or calumniated. عضة فلانا means, he reviled such a one or vilified him or accused him with false accusations; he calumniated him. العضة in which both derivations combine, means, a lie or falsehood; a calumny; an enchant-ment; a piece, part or portion of a thing; a party, sect or class of people (Aqrab).
Commentary:
The word عضین as given under Important Words means, many lies or so many lies. This meaning of the word is more appropriate here and better suited to the context than the other meaning viz. "parts." Read with the previous verses, the sense of the present verse would be that the Holy Prophet should announce the approach of the threatened punishment to those people who had divided among themselves the unenviable task of persecuting him and his followers and had declared the Quran to be a bundle of lies. This interpretation disposes of the difficulties incidental to other interpretations of these verses.
2
عِضِیْنَ کا لفظ جو عِضَۃٌ کی جمع ہے اس کے معنے ٹکڑے کے بھی ہیں‘ جو پہلے مترجمین نے کیے ہیں لیکن اس کے معنے لغت میں جھوٹ کے بھی ہیں جو ہم نے اختیار کیے ہیں۔ (دیکھئے اقرب)
1795
Important Words:
عضین (so many lies). عضون is the plural of عضة (‘idatun) which is considered to be derived from both عضا یعضو and عضه یعضه. They say عضا الشاة i.e. he cut the sheep or goat into parts or portions. عضی القوم means, he divided the people into parts or sections. عضة means, he lied or enchanted or calumniated. عضة فلانا means, he reviled such a one or vilified him or accused him with false accusations; he calumniated him. العضة in which both derivations combine, means, a lie or falsehood; a calumny; an enchant-ment; a piece, part or portion of a thing; a party, sect or class of people (Aqrab).
Commentary:
The word عضین as given under Important Words means, many lies or so many lies. This meaning of the word is more appropriate here and better suited to the context than the other meaning viz. "parts." Read with the previous verses, the sense of the present verse would be that the Holy Prophet should announce the approach of the threatened punishment to those people who had divided among themselves the unenviable task of persecuting him and his followers and had declared the Quran to be a bundle of lies. This interpretation disposes of the difficulties incidental to other interpretations of these verses.
1525
‘Idin is the plural of ‘Idah which means, a lie or falsehood; a calumny; an enchantment; a piece, part or portion of a thing; a party, sect or class of people (Lane).
فَاِذَا قَرَاۡتَ الۡقُرۡاٰنَ فَاسۡتَعِذۡ بِاللّٰہِ مِنَ الشَّیۡطٰنِ الرَّجِیۡمِ
Commentary:
In v. 97 it was said that those who would remain steadfast under hard trials would be favoured with great rewards. The present verse tells believers that the best way by which they could guard heavenly boons is that they should seek the protection of God against the attacks of Satan. The reason why Muslims are bidden to seek the protection of God against Satan while beginning to recite the Quran is that it is a most precious treasure from which Satan tries to keep men away. Hence the necessity of seeking God’s protection against Satan while beginning the recitation of the Quran lest worldly gains and material comforts should make men oblivious of their great spiritual objectives.
1899
Commentary:
In v. 97 it was said that those who would remain steadfast under hard trials would be favoured with great rewards. The present verse tells believers that the best way by which they could guard heavenly boons is that they should seek the protection of God against the attacks of Satan. The reason why Muslims are bidden to seek the protection of God against Satan while beginning to recite the Quran is that it is a most precious treasure from which Satan tries to keep men away. Hence the necessity of seeking God’s protection against Satan while beginning the recitation of the Quran lest worldly gains and material comforts should make men oblivious of their great spiritual objectives.
اِنَّ ہٰذَا الۡقُرۡاٰنَ یَہۡدِیۡ لِلَّتِیۡ ہِیَ اَقۡوَمُ وَیُبَشِّرُ الۡمُؤۡمِنِیۡنَ الَّذِیۡنَ یَعۡمَلُوۡنَ الصّٰلِحٰتِ اَنَّ لَہُمۡ اَجۡرًا کَبِیۡرًا
12:112; 16:103; 18:3.
The goal which the Qur’an sets before its followers is nobler and more sublime than that of the former peoples, and promises its true followers both spiritual and temporal blessings. They should, therefore, make great efforts to attain them and be on their guard against a lax and undisciplined life and in every way prove themselves deserving of the promised Divine boons.
12:112; 16:103; 18:3.
Commentary:
The verse purports to say that the goal which the Quran sets before its followers is much nobler and more sublime than that of the former peoples and promises its true followers both spiritual and temporal blessings. They should, therefore, make great efforts to attain them and be on their guard against a lax and undisciplined life and in every way prove themselves deserving of the promised boons.
a
12:112; 16:103; 18:3.
702
«古兰经» 在信者前头所定的目标比前人的要崇高, 而且答应给真实的信者精神和现世的幸福。因此, 他们应当更努力地去获得它们, 而且要警惕不要过松懈而无纪律的生活, 要在一切方面证明他们值得获取安拉所许诺的回报。
a
12:112; 16:103; 18:3.
1939
Commentary:
The verse purports to say that the goal which the Quran sets before its followers is much nobler and more sublime than that of the former peoples and promises its true followers both spiritual and temporal blessings. They should, therefore, make great efforts to attain them and be on their guard against a lax and undisciplined life and in every way prove themselves deserving of the promised boons.
a
12:112; 16:103; 18:3.
1596
The goal which the Qur’an sets before its followers is nobler and more sublime than that of the former peoples, and promises its true followers both spiritual and temporal blessings. They should, therefore, make great efforts to attain them and be on their guard against a lax and undisciplined life and in every way prove themselves deserving of the promised Divine boons.
وَاِذَا قَرَاۡتَ الۡقُرۡاٰنَ جَعَلۡنَا بَیۡنَکَ وَبَیۡنَ الَّذِیۡنَ لَا یُؤۡمِنُوۡنَ بِالۡاٰخِرَۃِ حِجَابًا مَّسۡتُوۡرًا
Commentary:
The 'veil' mentioned in this verse is the veil sometime of malice and envy, at another time of a false sense of dignity and racial pride, at yet another time of the fear of loss of social position and income, or again it is the veil of a long-standing custom and belief fondly and firmly held that stands in the way of the acceptance of truth by disbelievers, etc. It is a hidden veil which disbelievers themselves do not clearly see and appreciate.
1975
Commentary:
The 'veil' mentioned in this verse is the veil sometime of malice and envy, at another time of a false sense of dignity and racial pride, at yet another time of the fear of loss of social position and income, or again it is the veil of a long-standing custom and belief fondly and firmly held that stands in the way of the acceptance of truth by disbelievers, etc. It is a hidden veil which disbelievers themselves do not clearly see and appreciate.