اِلَیۡکُمۡ
Appears 26 times in Quran
Occurrences in Quran
Found 26 verses containing "اِلَیۡکُمۡ".
اِذۡ اَرۡسَلۡنَاۤ اِلَیۡہِمُ اثۡنَیۡنِ فَکَذَّبُوۡہُمَا فَعَزَّزۡنَا بِثَالِثٍ فَقَالُوۡۤا اِنَّاۤ اِلَیۡکُمۡ مُّرۡسَلُوۡنَ
穆撒和伊撒或伊布拉欣和伊司马仪。
اِس آیت میں کہا گیا ہے کہ ہم نے دو رسول پہلے بھیجے۔ پھر ان کو تقویت دینے کے لئے تیسرا بھیجا۔ جس کے معنے یہ ہیں کہ وہ تیسرا رسول بھی وہی باتیں کرتا تھا جو پہلے کرتے تھے ورنہ اگر نئی باتیں کرتا تو ان کو اس سے کیا تقویت ہوتی۔ اس آیت سے ثابت ہے کہ بغیر شریعت کے بھی نبی ہوتا ہے کیونکہ اگر اس سے پہلے کوئی شریعت والے نبی گذرے ہیں اور وہ بھی ان جیسی باتیں کرتا ہے تو اس کے معنے یہی بن سکتے ہیں کہ وہ اپنی قوم سے کہتا ہے کہ تم بھی ان کی شریعت پر عمل کرو۔ میں انہی کی شریعت قائم کرنے کے لئے آیا ہوں۔ کوئی نئی شریعت لے کر نہیں آیا۔
Moses and Jesus or Abraham and Ishmael.
The Holy Prophet 'strengthened' Moses and Jesus by fulfilling in his person the prophecies they had made about his advent (Deut.18: 18 & Matt. 21: 33-46). And he 'strengthened' Abraham and Ishmael because in his person was fulfilled their prayer referred to in 2:129, 130.
Commentary:
The verse by way of introduction to the main subject makes a brief reference to two great Israelite Prophets, Moses and Jesus, one the Founder, and the other the great exponent of the Jewish Dispensation.
If the word القریة in the preceding verse may be taken as referring to Mecca, the two Messengers mentioned in the verse under comment will be Abraham and Ishmael.
The reference in the words "a third," in the expression "We strengthened them by third," seems to be to the Holy Prophet who testified to the truth of both Moses and Jesus and also to that of Abraham and Ishmael. The word ثالث (a third) has been used as a نکرة in order to signify the greatness of the third Prophet, the Holy Prophet.
The Holy Prophet "strengthened" Moses and Jesus, also Abraham and Ishmael by testifying to the truth of their missions and by fulfilling in his person the prophecies they had made about his advent (Deut. 18:18 & Matt. 21:33-46).
1062
穆撒和伊撒或伊布拉欣和伊司马仪。
1
اِس آیت میں کہا گیا ہے کہ ہم نے دو رسول پہلے بھیجے۔ پھر ان کو تقویت دینے کے لئے تیسرا بھیجا۔ جس کے معنے یہ ہیں کہ وہ تیسرا رسول بھی وہی باتیں کرتا تھا جو پہلے کرتے تھے ورنہ اگر نئی باتیں کرتا تو ان کو اس سے کیا تقویت ہوتی۔ اس آیت سے ثابت ہے کہ بغیر شریعت کے بھی نبی ہوتا ہے کیونکہ اگر اس سے پہلے کوئی شریعت والے نبی گذرے ہیں اور وہ بھی ان جیسی باتیں کرتا ہے تو اس کے معنے یہی بن سکتے ہیں کہ وہ اپنی قوم سے کہتا ہے کہ تم بھی ان کی شریعت پر عمل کرو۔ میں انہی کی شریعت قائم کرنے کے لئے آیا ہوں۔ کوئی نئی شریعت لے کر نہیں آیا۔
3223
Commentary:
The verse by way of introduction to the main subject makes a brief reference to two great Israelite Prophets, Moses and Jesus, one the Founder, and the other the great exponent of the Jewish Dispensation.
If the word القریة in the preceding verse may be taken as referring to Mecca, the two Messengers mentioned in the verse under comment will be Abraham and Ishmael.
The reference in the words "a third," in the expression "We strengthened them by third," seems to be to the Holy Prophet who testified to the truth of both Moses and Jesus and also to that of Abraham and Ishmael. The word ثالث (a third) has been used as a نکرة in order to signify the greatness of the third Prophet, the Holy Prophet.
The Holy Prophet "strengthened" Moses and Jesus, also Abraham and Ishmael by testifying to the truth of their missions and by fulfilling in his person the prophecies they had made about his advent (Deut. 18:18 & Matt. 21:33-46).
2433
Moses and Jesus or Abraham and Ishmael.
2434
The Holy Prophet 'strengthened' Moses and Jesus by fulfilling in his person the prophecies they had made about his advent (Deut.18: 18 & Matt. 21: 33-46). And he 'strengthened' Abraham and Ishmael because in his person was fulfilled their prayer referred to in 2:129, 130.
۞ لَّیۡسَ عَلَیۡکَ ہُدٰٮہُمۡ وَلٰکِنَّ اللّٰہَ یَہۡدِیۡ مَنۡ یَّشَآءُ ۗ وَمَا تُنۡفِقُوۡا مِنۡ خَیۡرٍ فَلِاَنۡفُسِکُمۡ ۚ وَمَا تُنۡفِقُوۡنَ اِلَّا ابۡتِغَآءَ وَجۡہِ اللّٰہِ ۚ وَمَا تُنۡفِقُوۡا مِنۡ خَیۡرٍ یُّوَفَّ اِلَیۡکُمۡ وَاَنۡتُمۡ لَا تُظۡلَمُوۡنَ
خَیْر کے معنے مال کے بھی ہیں اور اچھے مال کے بھی۔ یعنی جو اچھے ذرائع سے کمایا گیا ہو یا زیادہ ہو (مفردات)
28:57; 92:13.
2:282; 4:174; 8:61; 39:11.
The use of the word Khair, which also means, anything and everything good (Lane), enlarges the scope of charity and does not confine it to the spending of money alone. The word includes the doing of good in any shape or form.
These words constitute a great testimonial to the inherent goodness of the Companions of the Holy Prophet. It signifies that they needed no commandment to spend their wealth in Allah’s way. They were already doing it out of an instinctive desire to win His pleasure.
28:57; 92:13.
2:282; 4:174; 8:61; 39:11.
Commentary:
As the verse relates to believers, the word ھدی occurring in it does not mean "showing the right path," for believers have already accepted guidance. It means "making them follow the right path". It is indeed God alone Who can enable believers to continue treading on the right path and protect them from the dangers of the way. See also 2:6.
The Quran has here selected the word خیر (wealth) instead of any other word meaning wealth or property; for this word not only signifies "property" but "good and well-earned property". Nay, it signifies even more, for it extends to "anything and everything good". The choice of this word thus greatly extends the scope of charity and does not confine it to the spending of wealth alone. The expression includes the doing of good to mankind in any form.
The clause while you spend not but to seek the favour of Allah, is a great tribute to the Companions of the Holy Prophet. They are not bidden to spend their wealth to seek the pleasure of God, but are told that such is already their practice. This is also a form of exhortation which is considered to be more effective than a direct command or prohibition.
b
28:57; 92:13.
c
2:282; 4:174; 8:61; 39:11.
2
خَیْر کے معنے مال کے بھی ہیں اور اچھے مال کے بھی۔ یعنی جو اچھے ذرائع سے کمایا گیا ہو یا زیادہ ہو (مفردات)
a
28:57; 92:13.
b
2:282; 4:174; 8:61; 39:11.
279
Commentary:
As the verse relates to believers, the word ھدی occurring in it does not mean "showing the right path," for believers have already accepted guidance. It means "making them follow the right path". It is indeed God alone Who can enable believers to continue treading on the right path and protect them from the dangers of the way. See also 2:6.
The Quran has here selected the word خیر (wealth) instead of any other word meaning wealth or property; for this word not only signifies "property" but "good and well-earned property". Nay, it signifies even more, for it extends to "anything and everything good". The choice of this word thus greatly extends the scope of charity and does not confine it to the spending of wealth alone. The expression includes the doing of good to mankind in any form.
The clause while you spend not but to seek the favour of Allah, is a great tribute to the Companions of the Holy Prophet. They are not bidden to spend their wealth to seek the pleasure of God, but are told that such is already their practice. This is also a form of exhortation which is considered to be more effective than a direct command or prohibition.
b
28:57; 92:13.
c
2:282; 4:174; 8:61; 39:11.
344
The use of the word Khair, which also means, anything and everything good (Lane), enlarges the scope of charity and does not confine it to the spending of money alone. The word includes the doing of good in any shape or form.
345
These words constitute a great testimonial to the inherent goodness of the Companions of the Holy Prophet. It signifies that they needed no commandment to spend their wealth in Allah’s way. They were already doing it out of an instinctive desire to win His pleasure.
۞ وَلَا تُجٰدِلُوۡۤا اَہۡلَ الۡکِتٰبِ اِلَّا بِالَّتِیۡ ہِیَ اَحۡسَنُ اِلَّا الَّذِیۡنَ ظَلَمُوۡا مِنۡہُمۡ ۖ وَقُوۡلُوۡۤا اٰمَنَّا بِالَّذِیۡۤ اُنۡزِلَ اِلَیۡنَا وَاُنۡزِلَ اِلَیۡکُمۡ وَاِلٰہُنَا وَاِلٰہُکُمۡ وٰحِدٌ وَّنَحۡنُ لَہٗ مُسۡلِمُوۡنَ
16:126; 23:97; 41:35.
The verse lays down a very sound principle to guide us when preaching our Faith to others. We should begin preaching by laying stress on those beliefs and religious principles which are common between us and our adversary. As an instance we are told that while talking to "the People of the Book" we should start with the two basic religious principles of the Unity of God and Divine revelation.
16:126; 23:97; 41:35.
Commentary:
The verse lays down a very sound principle to guide us in religious controversy and when preaching our Faith to others. We should begin our preaching by laying stress on those beliefs and religious principles which are common between us and our adversary. As an instance we are told that while talking to the "People of the Book" we should start with the two basic religious principles of the Unity of God and Divine revelation. In the form in which Islam has presented these two principles, it stands unique among all religions. Whereas according to Islam God revealed Himself to man in every age, the followers of other religions claim to have the exclusive privilege of being "God’s sons and His loved ones" (5:19). Islam also teaches that Prophets have been raised among all peoples (35:25), a principle which in its catholicity and broadmindedness finds no parallel in the teaching of any other religion.
d
16:126; 23:97; 41:35.
979
这节经文制定了把我们的教义宣传给别人听时指导我们一个非常稳妥的 原则。开始时, 我们应该把宣传的重点放在我们和对方共有的那些信念的宗教原理上。举例说, 我们被告知说, 当我们向 “有经的人” 宣讲时, 应该从安拉的独一性和安拉的启示这两个基本教义开始。
a
16:126; 23:97; 41:35.
2971
Commentary:
The verse lays down a very sound principle to guide us in religious controversy and when preaching our Faith to others. We should begin our preaching by laying stress on those beliefs and religious principles which are common between us and our adversary. As an instance we are told that while talking to the "People of the Book" we should start with the two basic religious principles of the Unity of God and Divine revelation. In the form in which Islam has presented these two principles, it stands unique among all religions. Whereas according to Islam God revealed Himself to man in every age, the followers of other religions claim to have the exclusive privilege of being "God’s sons and His loved ones" (5:19). Islam also teaches that Prophets have been raised among all peoples (35:25), a principle which in its catholicity and broadmindedness finds no parallel in the teaching of any other religion.
a
16:126; 23:97; 41:35.
2257
The verse lays down a very sound principle to guide us when preaching our Faith to others. We should begin preaching by laying stress on those beliefs and religious principles which are common between us and our adversary. As an instance we are told that while talking to "the People of the Book" we should start with the two basic religious principles of the Unity of God and Divine revelation.
وَاِنَّ مِنۡ اَہۡلِ الۡکِتٰبِ لَمَنۡ یُّؤۡمِنُ بِاللّٰہِ وَمَاۤ اُنۡزِلَ اِلَیۡکُمۡ وَمَاۤ اُنۡزِلَ اِلَیۡہِمۡ خٰشِعِیۡنَ لِلّٰہِ لَا یَشۡتَرُوۡنَ بِاٰیٰتِ اللّٰہِ ثَمَنًا قَلِیۡلًا ۗ اُولٰٓئِکَ لَہُمۡ اَجۡرُہُمۡ عِنۡدَ رَبِّہِمۡ ۗ اِنَّ اللّٰہَ سَرِیۡعُ الۡحِسَابِ
یعنی دین کے بدلہ میں دنیا کے حقیر اموال قبول نہیں کرتے۔
3:111.
The words, Allah is Swift in settling account, when used in regard to disbelievers, mean that God is Swift in taking account and dealing out punishment; but when used about believers they mean that God is quick in settling accounts and giving rewards
3:111.
57:29.
Commentary:
The verse embodies a prophecy to the effect that many Christians and Jews will finally accept Islam.
The Arabic words rendered here as, Allah is swift in account, when used in regard to disbelievers, would mean that God is swift at taking account and dealing out punishment; but when used about believers they would mean that God is quick in settling accounts and giving out rewards.
c
3:111.
305
“安拉的清算确是神速的” 这一句用于不信教的人时, 意思是: 安拉的清算和惩处是神速的; 但用于信者时, 其意思则是: 安拉的清算和赏赐是神速的。
1
یعنی دین کے بدلہ میں دنیا کے حقیر اموال قبول نہیں کرتے۔
a
3:111.
b
57:29.
481
Commentary:
The verse embodies a prophecy to the effect that many Christians and Jews will finally accept Islam.
The Arabic words rendered here as, Allah is swift in account, when used in regard to disbelievers, would mean that God is swift at taking account and dealing out punishment; but when used about believers they would mean that God is quick in settling accounts and giving out rewards.
a
3:111.
553
The words, Allah is Swift in settling account, when used in regard to disbelievers, mean that God is Swift in taking account and dealing out punishment; but when used about believers they mean that God is quick in settling accounts and giving rewards
یٰۤاَیُّہَا النَّاسُ قَدۡ جَآءَکُمۡ بُرۡہٰنٌ مِّنۡ رَّبِّکُمۡ وَاَنۡزَلۡنَاۤ اِلَیۡکُمۡ نُوۡرًا مُّبِیۡنًا
7:158; 64:9.
"Manifest proof" may either refer to the Qur’an which contains great and manifest Signs and proofs; or to the Holy Prophet who, by his personal example, demonstrated that the Quranic teachings are a great blessing for mankind.
"A clear Light" may also either refer to the Holy Prophet or to the Qur’an.
7:158; 64:9.
Commentary:
The word برھان (manifest proof) may either refer to the Quran with its great and manifest Signs, or to the person of the Holy Prophet who, by his personal example, demonstrated to the world that the Quranic teachings were a great blessing for mankind.
The words نورا مبینا (a clear light) may also either refer to the Holy Prophet or to the Quran which supplies the clearest of light for all spiritual wayfarers. The verse thus also incidentally constitutes a repudiation of the Christian dictum that the Shari‘ah is a curse.
c
7:158; 64:9.
366
“明证” 或者可以指含有伟大而明显迹象和证据的 «古兰经»; 或者可以指穆圣, 他以个人作榜样, 显示了 «古兰经» 教义是人类的一大福祉。
b
7:158; 64:9.
637
Commentary:
The word برھان (manifest proof) may either refer to the Quran with its great and manifest Signs, or to the person of the Holy Prophet who, by his personal example, demonstrated to the world that the Quranic teachings were a great blessing for mankind.
The words نورا مبینا (a clear light) may also either refer to the Holy Prophet or to the Quran which supplies the clearest of light for all spiritual wayfarers. The verse thus also incidentally constitutes a repudiation of the Christian dictum that the Shari‘ah is a curse.
a
7:158; 64:9.
713
"Manifest proof" may either refer to the Qur’an which contains great and manifest Signs and proofs; or to the Holy Prophet who, by his personal example, demonstrated that the Quranic teachings are a great blessing for mankind.
714
"A clear Light" may also either refer to the Holy Prophet or to the Qur’an.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوا اذۡکُرُوۡا نِعۡمَتَ اللّٰہِ عَلَیۡکُمۡ اِذۡ ہَمَّ قَوۡمٌ اَنۡ یَّبۡسُطُوۡۤا اِلَیۡکُمۡ اَیۡدِیَہُمۡ فَکَفَّ اَیۡدِیَہُمۡ عَنۡکُمۡ ۖ وَاتَّقُوا اللّٰہَ ۚ وَعَلَی اللّٰہِ فَلۡیَتَوَکَّلِ الۡمُؤۡمِنُوۡنَ
5:111.
5:111.
The verse may not necessarily be applied to any particular incident and may be taken to refer generally to the protection which God vouchsafed to Muslims from the aggressive attacks of their enemies. By the words "a people" are here primarily meant the disbelievers of Mecca who spared no pains to extirpate Islam and the Muslims.
5:111.
Commentary:
The verse is considered by some commentators to refer to an incident which took place when the Holy Prophet was returning from Tabuk. It is said that on this occasion six hypocrites lay in ambush to kill him, but God saved him by disclosing the plot to him. The verse may, however, not necessarily be applied to any particular incident. It may be taken to refer generally to the protection which God vouchsafed to Muslims from the aggressive attacks of their enemies. By "a people" is here primarily meant the disbelievers of Mecca, who spared no pains to extirpate Islam and the Muslims, but the word is also general in its application.
f
5:111.
a
5:111.
649
Commentary:
The verse is considered by some commentators to refer to an incident which took place when the Holy Prophet was returning from Tabuk. It is said that on this occasion six hypocrites lay in ambush to kill him, but God saved him by disclosing the plot to him. The verse may, however, not necessarily be applied to any particular incident. It may be taken to refer generally to the protection which God vouchsafed to Muslims from the aggressive attacks of their enemies. By "a people" is here primarily meant the disbelievers of Mecca, who spared no pains to extirpate Islam and the Muslims, but the word is also general in its application.
b
5:111.
727
The verse may not necessarily be applied to any particular incident and may be taken to refer generally to the protection which God vouchsafed to Muslims from the aggressive attacks of their enemies. By the words "a people" are here primarily meant the disbelievers of Mecca who spared no pains to extirpate Islam and the Muslims.
قُلۡ یٰۤاَہۡلَ الۡکِتٰبِ لَسۡتُمۡ عَلٰی شَیۡءٍ حَتّٰی تُقِیۡمُوا التَّوۡرٰٮۃَ وَالۡاِنۡجِیۡلَ وَمَاۤ اُنۡزِلَ اِلَیۡکُمۡ مِّنۡ رَّبِّکُمۡ ۗ وَلَیَزِیۡدَنَّ کَثِیۡرًا مِّنۡہُمۡ مَّاۤ اُنۡزِلَ اِلَیۡکَ مِنۡ رَّبِّکَ طُغۡیٰنًا وَّکُفۡرًا ۖ فَلَا تَاۡسَ عَلَی الۡقَوۡمِ الۡکٰفِرِیۡنَ
5:65.
5:65.
In 2:114 Jews and Christians were rebuked for saying about one another that they stood on nothing, and in the present verse the Qur’an itself uses an identical expression about the People of the Book. But there is an obvious difference between the two statements. Whereas the statement referred to in 2:114 was unqualified, that in the present verse is qualified by the clause, 'unless you observe the Torah……'
5:65.
Commentary:
It may be objected here that in 2:114 Jews and Christians were rebuked for saying of one another that they stood on nothing, and in the present verse the Quran itself uses an identical expression about the People of the Book. But on deeper thinking one should concede that there is an obvious difference between the two statements. The statement referred to in 2:114 was unqualified, but the statement in the present verse is qualified by the clause, "unless you observe the Torah", etc.
a
5:65.
a
5:65.
699
Commentary:
It may be objected here that in 2:114 Jews and Christians were rebuked for saying of one another that they stood on nothing, and in the present verse the Quran itself uses an identical expression about the People of the Book. But on deeper thinking one should concede that there is an obvious difference between the two statements. The statement referred to in 2:114 was unqualified, but the statement in the present verse is qualified by the clause, "unless you observe the Torah", etc.
a
5:65.
774
In 2:114 Jews and Christians were rebuked for saying about one another that they stood on nothing, and in the present verse the Qur’an itself uses an identical expression about the People of the Book. But there is an obvious difference between the two statements. Whereas the statement referred to in 2:114 was unqualified, that in the present verse is qualified by the clause, 'unless you observe the Torah……'
اِتَّبِعُوۡا مَاۤ اُنۡزِلَ اِلَیۡکُمۡ مِّنۡ رَّبِّکُمۡ وَلَا تَتَّبِعُوۡا مِنۡ دُوۡنِہٖۤ اَوۡلِیَآءَ ۗ قَلِیۡلًا مَّا تَذَکَّرُوۡنَ
33:3; 39:56.
قَلِیْـلًا کے لفظی معنے تو تھوڑے کے ہیں۔ مگر محاورہ میں اس کے معنے بالکل نہ ہونے کے ہوتے ہیں۔
33:3; 39:56.
33:3; 39:56.
Commentary:
No patronage or help from any quarter can be of avail to a people in opposition to God and His Messengers. This is a lesson writ large on the pages of history and is well worth remembering.
d
33:3; 39:56.
2
قَلِیْـلًا کے لفظی معنے تو تھوڑے کے ہیں۔ مگر محاورہ میں اس کے معنے بالکل نہ ہونے کے ہوتے ہیں۔
d
33:3; 39:56.
908
Commentary:
No patronage or help from any quarter can be of avail to a people in opposition to God and His Messengers. This is a lesson writ large on the pages of history and is well worth remembering.
d
33:3; 39:56.
قُلۡ یٰۤاَیُّہَا النَّاسُ اِنِّیۡ رَسُوۡلُ اللّٰہِ اِلَیۡکُمۡ جَمِیۡعَۨا الَّذِیۡ لَہٗ مُلۡکُ السَّمٰوٰتِ وَالۡاَرۡضِ ۖ لَاۤ اِلٰہَ اِلَّا ہُوَ یُحۡیٖ وَیُمِیۡتُ ۖ فَاٰمِنُوۡا بِاللّٰہِ وَرَسُوۡلِہِ النَّبِیِّ الۡاُمِّیِّ الَّذِیۡ یُؤۡمِنُ بِاللّٰہِ وَکَلِمٰتِہٖ وَاتَّبِعُوۡہُ لَعَلَّکُمۡ تَہۡتَدُوۡنَ
21:108; 25:2; 34:29.
2:259; 23:81; 44:9; 57:3.
安拉的所有使者在伊斯兰教的先知之前的, 都是民族的先知, 他们的教导都是在他们选拔出来的时期内为他们被派往那里的各个民族准备的, 而穆圣是永远为全人类选出来的。他的降临是人类历史上独一无二的大事。它力图把所有不同的民族和社团团结成为一个大家庭--------一个完全消除掉肤色、种族和信念区别的人类大家庭。
21:108; 25:2; 34:29.
2:259; 23:81; 44:9; 57:3.
Whereas all the Divine Messengers who appeared before the Prophet of Islam were national Prophets whose teachings were meant for the peoples to whom they were sent and for the particular periods in which they were raised, the Holy Prophet was raised for the whole of mankind till the end of time. His advent was a unique event in human history. It sought to weld all the different nations and communities into one brotherhood—the Brotherhood of Man in which all the distinctions of colour, clime and creed were completely obliterated.
21:108; 25:2; 34:29.
2:259; 23:81; 44:9; 57:3.
Commentary:
This verse beautifully declares that the prophecies of the Old and New Testaments concerning the Promised Prophet have been fulfilled in the Holy Prophet.
The reference in the words, to Whom belongs the kingdom of the heavens and the earth, is to the fact that just as there is one kingdom in the heavens, so, as a result of the advent of the Holy Prophet, there will in future be only one spiritual kingdom on earth. It is to this kingdom that the prayer of Jesus (Matt. 6:10) refers. This prayer embodied a prophecy about the advent of the Holy Prophet.
The establishment of one spiritual kingdom on earth points to the fact that the Promised Prophet will be a Messenger of God to all mankind, and that by his advent all distinctions of race, nationality and colour will cease.
a
21:108; 25:2; 34:29.
b
2:259; 23:81; 44:9; 57:3.
523
安拉的所有使者在伊斯兰教的先知之前的, 都是民族的先知, 他们的教导都是在他们选拔出来的时期内为他们被派往那里的各个民族准备的, 而穆圣是永远为全人类选出来的。他的降临是人类历史上独一无二的大事。它力图把所有不同的民族和社团团结成为一个大家庭--------一个完全消除掉肤色、种族和信念区别的人类大家庭。
a
21:108; 25:2; 34:29.
b
2:259; 23:81; 44:9; 57:3.
1048
Commentary:
This verse beautifully declares that the prophecies of the Old and New Testaments concerning the Promised Prophet have been fulfilled in the Holy Prophet.
The reference in the words, to Whom belongs the kingdom of the heavens and the earth, is to the fact that just as there is one kingdom in the heavens, so, as a result of the advent of the Holy Prophet, there will in future be only one spiritual kingdom on earth. It is to this kingdom that the prayer of Jesus (Matt. 6:10) refers. This prayer embodied a prophecy about the advent of the Holy Prophet.
The establishment of one spiritual kingdom on earth points to the fact that the Promised Prophet will be a Messenger of God to all mankind, and that by his advent all distinctions of race, nationality and colour will cease.
b
21:108; 25:2; 34:29.
c
2:259; 23:81; 44:9; 57:3.
1060
Whereas all the Divine Messengers who appeared before the Prophet of Islam were national Prophets whose teachings were meant for the peoples to whom they were sent and for the particular periods in which they were raised, the Holy Prophet was raised for the whole of mankind till the end of time. His advent was a unique event in human history. It sought to weld all the different nations and communities into one brotherhood—the Brotherhood of Man in which all the distinctions of colour, clime and creed were completely obliterated.
وَاَعِدُّوۡا لَہُمۡ مَّا اسۡتَطَعۡتُمۡ مِّنۡ قُوَّۃٍ وَّمِنۡ رِّبَاطِ الۡخَیۡلِ تُرۡہِبُوۡنَ بِہٖ عَدُوَّ اللّٰہِ وَعَدُوَّکُمۡ وَاٰخَرِیۡنَ مِنۡ دُوۡنِہِمۡ لَا تَعۡلَمُوۡنَہُمُ اللّٰہُ یَعۡلَمُہُمۡ ۚ وَمَا تُنۡفِقُوۡا مِنۡ شَیۡءٍ فِیۡ سَبِیۡلِ اللّٰہِ یُوَفَّ اِلَیۡکُمۡ وَاَنۡتُمۡ لَا تُظۡلَمُوۡنَ
اس میں قیصر و کسریٰ کے لشکروں کی طرف اشارہ ہے اور بتایا گیا ہے کہ تمہارا کام صرف عرب کے قبائل کو نصیحت دینا نہیں بلکہ قیصر و کسریٰ کے لشکروں سے بھی تمہارا مقابلہ ہوگا۔ ان کے دلوں پر بھی رعب قائم کرنا چاہیے۔
2:273; 9:121; 64:18; 65:8.
3:201.
Quwwah signifies all the forces at the command of Muslims, including all sorts of implements of war, etc.
For Ribat see {554}, {555}.
The verse tells Muslims that efficient preparation is the best means of preventing war and enjoins them that they should not only keep sufficient force inside the country but should also station adequate troops on the frontiers and should conduct themselves with such wisdom, faith and energy that the enemy in areas far away from the site of fighting should be so impressed as to give up all idea of fighting them. The verse also points to the necessity of spending freely in war. It seems to contain also a warning and a prophecy for believers. The prophecy is that the pagan Arabs are not their only enemies. There are other people who would attack them in the near future. The prophecy referred to the Byzantine and the Persian Empires with whom Muslims had to fight soon after the death of the Holy Prophet.
3:201.
2:273; 9:121; 64:18; 65:8.
Important Words:
رباط الخیل (mounted pickets at the frontier). For رباط see 3:201. خیل is derived from خال i.e. he thought or fancied. اختال means, he was proud and haughty. خیل means, horses collectively, so called because of the pride and conceit in their gait; also horsemen (Lane).
Commentary:
This verse teaches Muslims that efficient preparation is the best means of preventing war. It teaches them that they should not only keep a sufficient fighting force in the country but also an adequate number of troops on the frontier so that the enemy might refrain from attack, thus enabling the Faithful to live in peace. The verse also points to the necessity of spending freely in war.
It is worthy of note that the verse does not simply say "your enemy" but the enemy of Allah and your enemy, thus hinting that disbelievers had become hostile to Muslims for the sole reason that the latter had accepted Islam, the religion of God. These words throw interesting light on the causes of early Islamic wars.
The verse further informs Muslims that the pagan Arabs were not the only enemies of Islam. There were other nations also which would attack Muslims in the future, as the Arabs had already done. So Muslims were told to keep their frontiers strong and well-protected and to spend freely in the cause of Allah. This prophecy referred to the Greeks and the Persians with whom Muslims came in contact soon after the death of the Holy Prophet.
a
3:201.
b
2:273; 9:121; 64:18; 65:8.
1
اس میں قیصر و کسریٰ کے لشکروں کی طرف اشارہ ہے اور بتایا گیا ہے کہ تمہارا کام صرف عرب کے قبائل کو نصیحت دینا نہیں بلکہ قیصر و کسریٰ کے لشکروں سے بھی تمہارا مقابلہ ہوگا۔ ان کے دلوں پر بھی رعب قائم کرنا چاہیے۔
a
3:201.
b
2:273; 9:121; 64:18; 65:8.
1148
Important Words:
رباط الخیل (mounted pickets at the frontier). For رباط see 3:201. خیل is derived from خال i.e. he thought or fancied. اختال means, he was proud and haughty. خیل means, horses collectively, so called because of the pride and conceit in their gait; also horsemen (Lane).
Commentary:
This verse teaches Muslims that efficient preparation is the best means of preventing war. It teaches them that they should not only keep a sufficient fighting force in the country but also an adequate number of troops on the frontier so that the enemy might refrain from attack, thus enabling the Faithful to live in peace. The verse also points to the necessity of spending freely in war.
It is worthy of note that the verse does not simply say "your enemy" but the enemy of Allah and your enemy, thus hinting that disbelievers had become hostile to Muslims for the sole reason that the latter had accepted Islam, the religion of God. These words throw interesting light on the causes of early Islamic wars.
The verse further informs Muslims that the pagan Arabs were not the only enemies of Islam. There were other nations also which would attack Muslims in the future, as the Arabs had already done. So Muslims were told to keep their frontiers strong and well-protected and to spend freely in the cause of Allah. This prophecy referred to the Greeks and the Persians with whom Muslims came in contact soon after the death of the Holy Prophet.
a
2:273; 9:121; 64:18; 65:8.
c
3:201.
1137
Quwwah signifies all the forces at the command of Muslims, including all sorts of implements of war, etc.
1138
For Ribat see {554}, {555}.
1139
The verse tells Muslims that efficient preparation is the best means of preventing war and enjoins them that they should not only keep sufficient force inside the country but should also station adequate troops on the frontiers and should conduct themselves with such wisdom, faith and energy that the enemy in areas far away from the site of fighting should be so impressed as to give up all idea of fighting them. The verse also points to the necessity of spending freely in war. It seems to contain also a warning and a prophecy for believers. The prophecy is that the pagan Arabs are not their only enemies. There are other people who would attack them in the near future. The prophecy referred to the Byzantine and the Persian Empires with whom Muslims had to fight soon after the death of the Holy Prophet.
قُلۡ اِنۡ کَانَ اٰبَآؤُکُمۡ وَاَبۡنَآؤُکُمۡ وَاِخۡوٰنُکُمۡ وَاَزۡوٰجُکُمۡ وَعَشِیۡرَتُکُمۡ وَاَمۡوٰلُۨ اقۡتَرَفۡتُمُوۡہَا وَتِجٰرَۃٌ تَخۡشَوۡنَ کَسَادَہَا وَمَسٰکِنُ تَرۡضَوۡنَہَاۤ اَحَبَّ اِلَیۡکُمۡ مِّنَ اللّٰہِ وَرَسُوۡلِہٖ وَجِہَادٍ فِیۡ سَبِیۡلِہٖ فَتَرَبَّصُوۡا حَتّٰی یَاۡتِیَ اللّٰہُ بِاَمۡرِہٖ ۗ وَاللّٰہُ لَا یَہۡدِی الۡقَوۡمَ الۡفٰسِقِیۡنَ
Ties of relationship and the love of kith and kin and other worldly considerations, of wealth, trade and property should not be allowed to stand in the way when a dearer relationship and a nobler cause and more vital considerations demand their sacrifice.
Commentary:
The idolaters were closely connected with Muslims by ties of blood and relationship. Muslims are plainly told in this verse that these relationships and other worldly considerations of wealth, trade and property should not be allowed to stand in the way when a dearer relationship and a nobler cause and more vital considerations demanded their sacrifice. Love of kith and kin and worldly possessions should not be permitted to hinder the Faithful from serving the cause of Islam. The judgement of God mentioned at the end of the verse came after the death of the Holy Prophet when "the disobedient people," i.e. those who had joined the fold of Islam for worldly considerations, revolted and were punished by God through Abu Bakr, the First Khalifah.
1185
Commentary:
The idolaters were closely connected with Muslims by ties of blood and relationship. Muslims are plainly told in this verse that these relationships and other worldly considerations of wealth, trade and property should not be allowed to stand in the way when a dearer relationship and a nobler cause and more vital considerations demanded their sacrifice. Love of kith and kin and worldly possessions should not be permitted to hinder the Faithful from serving the cause of Islam. The judgement of God mentioned at the end of the verse came after the death of the Holy Prophet when "the disobedient people," i.e. those who had joined the fold of Islam for worldly considerations, revolted and were punished by God through Abu Bakr, the First Khalifah.
1172
Ties of relationship and the love of kith and kin and other worldly considerations, of wealth, trade and property should not be allowed to stand in the way when a dearer relationship and a nobler cause and more vital considerations demand their sacrifice.
یَعۡتَذِرُوۡنَ اِلَیۡکُمۡ اِذَا رَجَعۡتُمۡ اِلَیۡہِمۡ ۚ قُل لَّا تَعۡتَذِرُوۡا لَنۡ نُّؤۡمِنَ لَکُمۡ قَدۡ نَبَّاَنَا اللّٰہُ مِنۡ اَخۡبَارِکُمۡ ۚ وَسَیَرَی اللّٰہُ عَمَلَکُمۡ وَرَسُوۡلُہٗ ثُمَّ تُرَدُّوۡنَ اِلٰی عٰلِمِ الۡغَیۡبِ وَالشَّہٰدَۃِ فَیُنَبِّئُکُمۡ بِمَا کُنۡتُمۡ تَعۡمَلُوۡنَ
The verse was revealed when the Holy Prophet had not yet returned to Medina from his expedition to Tabuk.
Commentary:
This verse was revealed when the Holy Prophet had not yet returned to Medina from his expedition to Tabuk.
1244
Commentary:
This verse was revealed when the Holy Prophet had not yet returned to Medina from his expedition to Tabuk.
1209
The verse was revealed when the Holy Prophet had not yet returned to Medina from his expedition to Tabuk.
فَاِنۡ تَوَلَّوۡا فَقَدۡ اَبۡلَغۡتُکُمۡ مَّاۤ اُرۡسِلۡتُ بِہٖۤ اِلَیۡکُمۡ ۚ وَیَسۡتَخۡلِفُ رَبِّیۡ قَوۡمًا غَیۡرَکُمۡ وَلَا تَضُرُّوۡنَہٗ شَیۡـًٔا ۚ اِنَّ رَبِّیۡ عَلٰی کُلِّ شَیۡءٍ حَفِیۡظٌ
7:69; 46:24.
4:134; 6:134.
Important Words:
حفیظ (Guardian) is derived from حفظ. They say حفظه i.e. he kept it, preserved it, guarded it or protected it; he prevented it from perishing or becoming lost. حفظ السر means, he kept the secret. حفظ یـمینه means, he kept or fulfilled his oath. حفظ القرآنmeans, he committed the Quran to memory or he retained the Quran in his memory. حافظ or حفیظ means, a keeper, preserver, watcher or guardian of a thing; one who is careful, mindful, attentive or considerate. الحفیظ is one of the attributive names of God and means the Preserver of all things; He from Whose preservation nothing is excluded (Lane & Aqrab).
Commentary:
The opponents of God’s Prophets, in their ignorance, often think that by rejecting the Message of a Prophet, they can do him any harm. But in no way can they harm a Divine Messenger. In fact, the rejection of a message can either harm the person who sends the message or the person to whom the message is sent. It cannot harm the bearer of the message. So the Prophet Hud says that he is only a Message-bearer, and therefore he would come to harm only if he failed to deliver his Message, but as he has faithfully delivered the Message he need fear no harm. Again, the rejection of the Message by the people can do no harm to God, Who is the Sender of the Message, for He is All-Powerful. So the only people who can come to grief by the rejection of the Message are those who reject it. If the people to whom it is originally addressed do not accept it, some other people will accept it and it will make them prosper. The Divine Message can never go in vain.
By the words, my Lord is Guardian over all things, Prophet Hud means to say that God will guard the teachings which He has sent through him. They also mean that the works of disbelievers are in the custody of God and they will have to render an account of them before Him.
d
7:69; 46:24.
e
4:134; 6:134.
a
7:69; 46:24.
b
4:134; 6:134.
1438
Important Words:
حفیظ (Guardian) is derived from حفظ. They say حفظه i.e. he kept it, preserved it, guarded it or protected it; he prevented it from perishing or becoming lost. حفظ السر means, he kept the secret. حفظ یـمینه means, he kept or fulfilled his oath. حفظ القرآنmeans, he committed the Quran to memory or he retained the Quran in his memory. حافظ or حفیظ means, a keeper, preserver, watcher or guardian of a thing; one who is careful, mindful, attentive or considerate. الحفیظ is one of the attributive names of God and means the Preserver of all things; He from Whose preservation nothing is excluded (Lane & Aqrab).
Commentary:
The opponents of God’s Prophets, in their ignorance, often think that by rejecting the Message of a Prophet, they can do him any harm. But in no way can they harm a Divine Messenger. In fact, the rejection of a message can either harm the person who sends the message or the person to whom the message is sent. It cannot harm the bearer of the message. So the Prophet Hud says that he is only a Message-bearer, and therefore he would come to harm only if he failed to deliver his Message, but as he has faithfully delivered the Message he need fear no harm. Again, the rejection of the Message by the people can do no harm to God, Who is the Sender of the Message, for He is All-Powerful. So the only people who can come to grief by the rejection of the Message are those who reject it. If the people to whom it is originally addressed do not accept it, some other people will accept it and it will make them prosper. The Divine Message can never go in vain.
By the words, my Lord is Guardian over all things, Prophet Hud means to say that God will guard the teachings which He has sent through him. They also mean that the works of disbelievers are in the custody of God and they will have to render an account of them before Him.
c
7:69; 46:24.
d
4:134; 6:134.
وَاتَّبِعُوۡۤا اَحۡسَنَ مَاۤ اُنۡزِلَ اِلَیۡکُمۡ مِّنۡ رَّبِّکُمۡ مِّنۡ قَبۡلِ اَنۡ یَّاۡتِیَکُمُ الۡعَذَابُ بَغۡتَۃً وَّاَنۡتُمۡ لَا تَشۡعُرُوۡنَ
یعنی جو زیادہ سے زیادہ توفیق ہو اس کے مطابق کام کرنے کی کوشش کرو۔
Commentary:
This verse continues the theme of the preceding one. Man has first to make himself deserving of Divine mercy by following the best Teaching that has been revealed—the Quran—and only then to demand it. It is honest endeavour that is demanded of men and the rest is made up by God’s mercy.
1
یعنی جو زیادہ سے زیادہ توفیق ہو اس کے مطابق کام کرنے کی کوشش کرو۔
3477
Commentary:
This verse continues the theme of the preceding one. Man has first to make himself deserving of Divine mercy by following the best Teaching that has been revealed—the Quran—and only then to demand it. It is honest endeavour that is demanded of men and the rest is made up by God’s mercy.
لَقَدۡ اَنۡزَلۡنَاۤ اِلَیۡکُمۡ کِتٰبًا فِیۡہِ ذِکۡرُکُمۡ ۖ اَفَلَا تَعۡقِلُوۡنَ
The verse means to say that not only will the deniers of the Qur’an come to grief and its followers achieve progress and prosperity and rise from the lowest rung of the ladder to the highest pinnacle of material and spiritual glory, but this fact will also constitute an infallible proof that the Qur’an is neither forgery, nor poetry, nor a collection of confused dreams but the true Word of the Almighty God, the Creator of heavens and earth.
Important Words:
ذکرکم (your eminence).ذکر means, remembrance, praise or eulogy; eminence or honour; renown, fame or reputation. See also 2:41; 6:69 & 15:7.
Commentary:
The argument begun in the previous verse is continued in the present one. The verse means to say that not only will the deniers of this message come to grief and its followers achieve progress and prosperity and will rise from the lowest rung of the ladder to the highest pinnacle of material and spiritual glory, but this fact will also constitute an infallible proof that the Quran is neither forgery nor poetry nor a collection of confused dreams but the true Word of God Almighty, the Creator of heavens and earth.
The verse incidentally implies the refutation of the Christian doctrine that the Law is a curse, by forcefully asserting that through the Quran which is the final Book of Divine Law, its followers will achieve honour, glory and power.
2352
Important Words:
ذکرکم (your eminence).ذکر means, remembrance, praise or eulogy; eminence or honour; renown, fame or reputation. See also 2:41; 6:69 & 15:7.
Commentary:
The argument begun in the previous verse is continued in the present one. The verse means to say that not only will the deniers of this message come to grief and its followers achieve progress and prosperity and will rise from the lowest rung of the ladder to the highest pinnacle of material and spiritual glory, but this fact will also constitute an infallible proof that the Quran is neither forgery nor poetry nor a collection of confused dreams but the true Word of God Almighty, the Creator of heavens and earth.
The verse incidentally implies the refutation of the Christian doctrine that the Law is a curse, by forcefully asserting that through the Quran which is the final Book of Divine Law, its followers will achieve honour, glory and power.
1874
The verse means to say that not only will the deniers of the Qur’an come to grief and its followers achieve progress and prosperity and rise from the lowest rung of the ladder to the highest pinnacle of material and spiritual glory, but this fact will also constitute an infallible proof that the Qur’an is neither forgery, nor poetry, nor a collection of confused dreams but the true Word of the Almighty God, the Creator of heavens and earth.
وَلَقَدۡ اَنۡزَلۡنَاۤ اِلَیۡکُمۡ اٰیٰتٍ مُّبَیِّنٰتٍ وَّمَثَلًا مِّنَ الَّذِیۡنَ خَلَوۡا مِنۡ قَبۡلِکُمۡ وَمَوۡعِظَۃً لِّلۡمُتَّقِیۡنَ
22:17; 57:10; 58:6.
22:17; 57:10; 58:6.
22:17; 57:10; 58:6.
Commentary:
The verse purports to say that the highly illuminating and useful teaching which is embodied in the preceding verses is revealed by God that it may save Muslims from those deadly social evils of which mention has been made above and also from many others which flow from them.
a
22:17; 57:10; 58:6.
a
22:17; 57:10; 58:6.
2617
Commentary:
The verse purports to say that the highly illuminating and useful teaching which is embodied in the preceding verses is revealed by God that it may save Muslims from those deadly social evils of which mention has been made above and also from many others which flow from them.
a
22:17; 57:10; 58:6.
قَالَ اِنَّ رَسُوۡلَکُمُ الَّذِیۡۤ اُرۡسِلَ اِلَیۡکُمۡ لَمَجۡنُوۡنٌ
44:15.
یہ مطلب نہیں کہ میں سوال اور کرتا ہوں اور وہ جواب اور دیتا ہے۔ بلکہ مطلب یہ ہے کہ موسیٰ(علیہ السلام) اس بات کے کہنے سے نہیں ڈرتا جس کے خلاف میں اظہار کر چکا ہوں اور یہ جنون کی علامت ہے۔
44:15.
Commentary:
The verse may mean that seeing that Moses, without paying any attention to his interruption and warning, had continued his arguments, Pharaoh thought that he was not in full possession of his senses; or he thought that like a madman Moses would listen to nobody but would go on harping on his own theme; and he said this in so many words.
c
44:15.
1
یہ مطلب نہیں کہ میں سوال اور کرتا ہوں اور وہ جواب اور دیتا ہے۔ بلکہ مطلب یہ ہے کہ موسیٰ(علیہ السلام) اس بات کے کہنے سے نہیں ڈرتا جس کے خلاف میں اظہار کر چکا ہوں اور یہ جنون کی علامت ہے۔
b
44:15.
2725
Commentary:
The verse may mean that seeing that Moses, without paying any attention to his interruption and warning, had continued his arguments, Pharaoh thought that he was not in full possession of his senses; or he thought that like a madman Moses would listen to nobody but would go on harping on his own theme; and he said this in so many words.
c
44:15.
2109
Pharaoh thought that like a madman Moses would listen to nobody but would go on harping on his own tune, and he said so in so many words.
قَالُوۡا رَبُّنَا یَعۡلَمُ اِنَّاۤ اِلَیۡکُمۡ لَمُرۡسَلُوۡنَ
۞ اَلَمۡ اَعۡہَدۡ اِلَیۡکُمۡ یٰبَنِیۡۤ اٰدَمَ اَنۡ لَّا تَعۡبُدُوا الشَّیۡطٰنَ ۖ اِنَّہٗ لَکُمۡ عَدُوٌّ مُّبِیۡنٌ
6:143.
6:143.
6:143; 19:45; 24:22.
Commentary:
The words of the verse seem to have been spoken more in sorrow than in anger. They are intended to bring home to sinners and guilty people the sense of their guilt by reminding them that they worked out their ruin with their own hands by deliberately and persistently ignoring and defying God’s warning that they should be on their guard against Satan who was their open enemy (7:23) and who had brought about the expulsion of their forebears from Paradise (7:28).
d
6:143.
d
6:143; 19:45; 24:22.
3253
Commentary:
The words of the verse seem to have been spoken more in sorrow than in anger. They are intended to bring home to sinners and guilty people the sense of their guilt by reminding them that they worked out their ruin with their own hands by deliberately and persistently ignoring and defying God’s warning that they should be on their guard against Satan who was their open enemy (7:23) and who had brought about the expulsion of their forebears from Paradise (7:28).
a
6:143.
قَالَ لَا تَخۡتَصِمُوۡا لَدَیَّ وَقَدۡ قَدَّمۡتُ اِلَیۡکُمۡ بِالۡوَعِیۡدِ
Commentary:
It is human nature that when an evildoer is confronted with the evil consequences of his deeds, he seeks to shift his responsibility to others. It is this state of mind of the disbeliever which is depicted in this verse. He will hold the Satan responsible for his own transgressions and sins. See also 2:167-168.
3877
Commentary:
It is human nature that when an evildoer is confronted with the evil consequences of his deeds, he seeks to shift his responsibility to others. It is this state of mind of the disbeliever which is depicted in this verse. He will hold the Satan responsible for his own transgressions and sins. See also 2:167-168.
اِنۡ یَّثۡقَفُوۡکُمۡ یَکُوۡنُوۡا لَکُمۡ اَعۡدَآءً وَّیَبۡسُطُوۡۤا اِلَیۡکُمۡ اَیۡدِیَہُمۡ وَاَلۡسِنَتَہُمۡ بِالسُّوۡٓءِ وَوَدُّوۡا لَوۡ تَکۡفُرُوۡنَ
Important Words:
یثقفو کم (get the upper hand of you) is derived from ثقف and ثقفه means, he perceived it or attained it by deed or by knowledge; he reached him; he found him; he overtook him; he gained mastery over him; be overcame him and got possession of him (Lane).
Commentary:
The verse indicates how bitter the feelings of disbelievers are towards Muslims. They would use all means, their hands and tongues, etc. and would spare no effort to harm Muslims, and the greatest desire of their hearts is to see them revert to disbelief.
4211
Important Words:
یثقفو کم (get the upper hand of you) is derived from ثقف and ثقفه means, he perceived it or attained it by deed or by knowledge; he reached him; he found him; he overtook him; he gained mastery over him; be overcame him and got possession of him (Lane).
Commentary:
The verse indicates how bitter the feelings of disbelievers are towards Muslims. They would use all means, their hands and tongues, etc. and would spare no effort to harm Muslims, and the greatest desire of their hearts is to see them revert to disbelief.
وَاِذۡ قَالَ مُوۡسٰی لِقَوۡمِہٖ یٰقَوۡمِ لِمَ تُؤۡذُوۡنَنِیۡ وَقَد تَّعۡلَمُوۡنَ اَنِّیۡ رَسُوۡلُ اللّٰہِ اِلَیۡکُمۡ ۖ فَلَمَّا زَاغُوۡۤا اَزَاغَ اللّٰہُ قُلُوۡبَہُمۡ ۚ وَاللّٰہُ لَا یَہۡدِی الۡقَوۡمَ الۡفٰسِقِیۡنَ
Perhaps no Prophet of God suffered so much mental agony at the hands of his followers as did Moses. Moses’s people had seen the mighty hosts of Pharoah drown before their very eyes and yet they had hardly crossed the sea when they sought to revert to idolatry, and seeing some people worshipping idols asked Moses to set up one such idol for them also (7:139). When asked to march into Canaan which God had promised to give them, they scornfully and brazen-facedly told Moses to go with his Lord upon Whom he had relied so much; they were not going to budge an inch from the place where they had settled (5:25). Thus Moses was repeatedly insulted by, and baulked in his efforts to reclaim from idolatry, the very people whom he had delivered from the crushing bondage of Pharoah. They even slandered and defamed him.
Commentary:
Perhaps no Prophet of God suffered so much mental agony at the hands of his followers as did Moses. Among many other signs Moses’s people had seen the mighty hosts of Pharaoh drown before their very eyes and yet they had hardly crossed the sea when they wanted to revert to idolatry, and seeing some people worshipping idols asked Moses to set up one such idol for them. They defied Moses’s brother, the Prophet Aaron, and worshipped the calf (7:149). When asked to march into Canaan which God had promised to them they scornfully and quite brazen-facedly told Moses to go with his Lord upon Whom he had relied so much; they were not going to budge an inch from the place where they had settled (5:25). Thus Moses was repeatedly insulted by, and baulked in his efforts to reclaim from idolatry, the very people whom he had delivered from the crushing bondage of Pharaoh. They even slandered and defamed him. It is to such vexatious act of these ungrateful people that the Quran has referred in 33:70.
4225
Commentary:
Perhaps no Prophet of God suffered so much mental agony at the hands of his followers as did Moses. Among many other signs Moses’s people had seen the mighty hosts of Pharaoh drown before their very eyes and yet they had hardly crossed the sea when they wanted to revert to idolatry, and seeing some people worshipping idols asked Moses to set up one such idol for them. They defied Moses’s brother, the Prophet Aaron, and worshipped the calf (7:149). When asked to march into Canaan which God had promised to them they scornfully and quite brazen-facedly told Moses to go with his Lord upon Whom he had relied so much; they were not going to budge an inch from the place where they had settled (5:25). Thus Moses was repeatedly insulted by, and baulked in his efforts to reclaim from idolatry, the very people whom he had delivered from the crushing bondage of Pharaoh. They even slandered and defamed him. It is to such vexatious act of these ungrateful people that the Quran has referred in 33:70.
3036
Perhaps no Prophet of God suffered so much mental agony at the hands of his followers as did Moses. Moses’s people had seen the mighty hosts of Pharoah drown before their very eyes and yet they had hardly crossed the sea when they sought to revert to idolatry, and seeing some people worshipping idols asked Moses to set up one such idol for them also (7:139). When asked to march into Canaan which God had promised to give them, they scornfully and brazen-facedly told Moses to go with his Lord upon Whom he had relied so much; they were not going to budge an inch from the place where they had settled (5:25). Thus Moses was repeatedly insulted by, and baulked in his efforts to reclaim from idolatry, the very people whom he had delivered from the crushing bondage of Pharoah. They even slandered and defamed him.
وَاِذۡ قَالَ عِیۡسَی ابۡنُ مَرۡیَمَ یٰبَنِیۡۤ اِسۡرٰٓءِیۡلَ اِنِّیۡ رَسُوۡلُ اللّٰہِ اِلَیۡکُمۡ مُّصَدِّقًا لِّمَا بَیۡنَ یَدَیَّ مِنَ التَّوۡرٰٮۃِ وَمُبَشِّرًۢا بِرَسُوۡلٍ یَّاۡتِیۡ مِنۡۢ بَعۡدِی اسۡمُہٗۤ اَحۡمَدُ ۖ فَلَمَّا جَآءَہُمۡ بِالۡبَیِّنٰتِ قَالُوۡا ہٰذَا سِحۡرٌ مُّبِیۡنٌ
27:14; 43:31.
关于伊撒对辩护人即安慰者亦即真理的精神的预言, 见 «圣经» 约翰12:13; 14:16—17; 15:26; 16:7, 由此可以清楚地推断出以下的结论:--------(a) 辩护人--------安慰者、真理的精神--------要等到伊撒去世之后才能出现; (b) 他永远留在人间;他打算说的很多事情是伊撒自己没法说的, 因为当时大家没法接受; (c) 他将引导人们得到所有的真理; (d) 他不会谈自己的, 但凡是他听到的, 他都会说; (e) 他将赞美伊撒(耶稣)并证实他的真理。这样描写辩护人--------安慰者、真理的精神--------像
«古兰经» 中的记载一样, 与穆圣的地位和使命完全一致。伊撒 (耶稣) 去世后才出现穆圣;他是最后一个立法先知, «古兰经»是全人类世世代代的最后启示的天经 (5:4)。他不从私欲发言, “这 (他所讲的话) 只是安拉下降的 (纯洁) 启示” (53:4)。他赞美伊撒 (耶稣) (2:254; 3:56)。«约翰福音» 中的预言与加注的这节经文中所提到的预言十分相像, 只是不用这儿提到的阿哈默德这个名字, 而用 “辩护人”。基督教作者怀疑 «古兰经» 上解说这个预言的正确性, 争论的基础是这两个名字的不同, 却不顾 «圣经»和 «古兰经»其他相同的地方。事实上耶稣既会阿拉米语也会希伯来语。阿拉米语是他的母语, 希伯来语是他的宗教语。现在的
«圣经» 是由阿拉米语和希伯来语译成的希腊语的译本。翻译当然不能充分传达原文的美。语言有其局限。用这种语言的人亦然。他们的局限性反映在他们的作品中。希腊语中还有一个名字叫做 Periklutos, 意思相似于阿拉伯语的 اَحْمَد (Ahmad, 阿哈默德)。著名基督教宗教学家贾克•范根 (Jack Finegan), 在他的 “The Archaeology of World Religions” 一书中说: “在希腊语中 Parakletos (安慰者) 这个字和 Periklutos (著名的) 很相似, 后者就是名词 اَحْمَد (Ahmad, 阿哈默德) 和 مُحَمَّد (Muhammad, 穆罕默德) 的意思。” 还有, 接近19世纪末在旧开罗的以斯拉犹太教之会堂中发现了经文 “The Damascus Document” (P.2), 里面说到伊撒 (耶稣) 曾预言一个名叫 Emeth 的 “圣灵”: “他借着他的迈喜合使他们知道他的圣灵。因为这个人就是 Emeth, 即真实的一位, 与他的名字相一致的还有他们的名字……” 在希伯来语中 “Emeth” 的意思是 “真理”, 或 “真实的一位, 一个永远善良的人”。(Strachan’s Fourth Gospel, p.141) 这个字犹太人译作 “安拉的玺”。自然地, 即使伊撒一定用过 阿哈默德这个名字, 但是这两个字 (阿哈默德和Emeth) 语音相似, 使后来作者们用 “Emeth” 取代了它的希伯来语的同义词阿哈默德。因此这节经文中提到的预言可以用于穆圣, 可是作为必然的结果, 也可以用于 اَحْمَدِيَّة (Ahmadiyyah) 创始人受约的迈喜合, 因为他在真主启示 بَرَاهِيْن اَحْمَدِيَّة (Barahin Ahmadiyyah) 中也称作阿哈默德, 还因为穆圣的第二次显现或第二次来临的预言在他身上实现了。主麻 (الجُمُعَة, Al-Jumu‘ah) 章第三节经文显然是指穆圣的第二次显现或来临。可以顺便提一句, 有关穆圣的预言也在被基督教会教派当作伪经的《巴拿巴福音》 (Barnabas), 这一福音中作了清楚的叙述。但还是可以像 «四福音书» 一样, 被认为是真的而加以承认。
اس آیت میں رسول کریم صلی اللہ علیہ وسلم کی پیشگوئی ہے۔ جو انجیل بَرنباس میں لکھی ہوئی ہے عیسائی اس کو جھوٹی انجیل قرار دیتے ہیں۔ مگر یہ پوپ کی لائبریری میں پائی جاتی ہے۔ اس کے علاوہ یہ بھی دلیل ہے کہ مروجہ اناجیل میں ’’فارقلیط‘‘ کی خبر دی گئی ہے جس کے معنے ’’احمد‘‘ ہی کے بنتے ہیں۔ پس اس آیت میں رسول کریم صلی اللہ علیہ وسلم کی بلاواسطہ اور آپ کے ایک بروز کی جس کا ذکر اگلی سورۃ میں ہے بالواسطہ خبر دی گئی ہے۔
27:14; 43:31.
For the prophecy of Jesus about the coming of Paraclete or the Comforter or the Spirit of Truth see John, 12:13; 14:16, 17; 15:26; 16:7, from which the following inferences are clearly deducible:—
(a) Paraclete or the Comforter or the Spirit of Truth could not come unless Jesus should have departed from the world. (b) He was to abide in the world for ever; and was to say many things which Jesus himself could not say because the world could not then bear them. (c) He would guide men unto all truth. (d) He would not speak of himself but whatever he would hear that would he speak. (e) He would glorify Jesus and testify to his truth. This description of Paraclete or the Comforter or the Spirit of Truth is in complete harmony with the status and mission of the Holy Prophet as given in the Qur’an. The Holy Prophet appeared after Jesus had departed from this world; he was the last Law-giving Prophet and the Qur’an the last revealed Divine Law for the whole of mankind till the end of time (5:4). He did
27:14; 43:31.
Important Words:
أحمد (Ahmad) is derived from حمد and حمدہ means, he praised, eulogised or commended him; spoke well of him; he requited him; he gave him his due. أحمد (Ahmada) means, he did or said that for which he should be praised or which was praiseworthy. أحمد الشیء means, the thing was or became praiseworthy. أحمد means, one who praises much or who is praised much or most (Lane & Taj).
Commentary:
The prophecy of Jesus about the coming of Paraclete or the Comforter or the Spirit of Truth as given in the Gospels is as follows:
I will pray the Father, and He shall give you another Comforter, that he may abide with you for ever. Even the Spirit of Truth whom the world cannot receive because it sees him not, neither knoweth him… but when the Comforter is come, whom I will send unto you from the Father, even the Spirit of Truth which proceedeth from the Father, he shall testify of me… for if I go not away, the Comforter will not come unto you, but if I depart, I will send him unto you… I have yet many things to say unto you, but ye cannot bear them now. Howbeit when the Spirit of Truth is come, he will guide you unto all truth, for he shall not speak of himself; but whatsoever he shall hear, that shall he speak, and he will show you things to come… He shall glorify me (John 14: 16-17. 15: 26; 16: 7, 12-14).
From these verses of the Gospel of John the following inferences are clearly deducible:
(1) That Paraclete or the Comforter or the Spirit of Truth could not come unless Jesus should have departed from the world.
(2) That the Comforter was to abide in the world for ever.
(3) That he was to say many things which Jesus himself could not tell because the world could not then bear them.
(4) That he would guide men unto all truth.
(5) That he would not speak of himself, but whatever he would hear that would he speak.
(6) That the Comforter would glorify Jesus and testify of him.
This description of Paraclete or the Comforter or the Spirit of Truth is in complete harmony with the status and mission of the Holy Prophet as given in the Quran:
(1) The Holy Prophet appeared after Jesus had departed from this world.
(2) He is the last Law-giving Prophet and the Quran the last revealed Divine Law for the whole of mankind till the end of time (5:4).
(3) Jesus could not guide mankind to all truth because his Message was meant only for a particular people and for a particular period. And the Law as amended and given to the Jews by him was not and could not be a complete and perfect Law because they had not yet mentally and morally so developed as to be the bearers of a complete Shari‘ah and the world had to wait till it was given a perfect Law in the form of the Quran (5:4) and a Prophet par excellence i.e. the Holy Prophet who could guide all mankind.
(4) The Holy Prophet gave to the world a Law complete in all its details which alone could guide mankind unto all truth (5:4).
(5) The Holy Prophet did not speak of himself but whatever he heard from God that did he speak (53:4).
(6) The Holy Prophet glorified Jesus (2:254; 3:56).
The prophecy in the Gospel of John resembles the prophecy mentioned in the verse under comment except that instead of Ahmad the name stated therein is Paraclete. Christian writers challenge the correctness of the Quranic version of the prophecy, basing their contention on this difference of names, irrespective of the otherwise similar features of Biblical & Quranic versions.
In fact, Jesus spoke Aramaic and Hebrew. Aramaic was his mother tongue and Hebrew his religious language. The present Biblical version is the translation of Aramaic and Hebrew into Greek.
A translation naturally cannot fully convey the beauty of the text. Languages have their limitations. The same is true of the people who speak them. Their limitations are reflected in their works. The Greek language has another word, i.e.Periklutos, with a similar meaning as Ahmad in Arabic. Jack Finegan, the renowned theologian, in his book, "The Archaeology of World Religions," says:
"Where in Greek the word Comforter (Parakletos) is very similar to the word for 'renowned' (Periklutos), the latter being the meaning of the names Ahmad & Muhammad."
Moreover, "The Damascus Document" a scripture discovered towards the end of the nineteenth century in Ezra synagogue, Old Cairo (p. 2. lines 12, 13) describes Jesus as having foretold the advent of a "Holy Spirit," named Emeth.
ویود یعیم بید مشیحو روح قد شو و ھوا ایمة و بفروش
شمو شمو تیھم
i.e. And by His Messiah, He has made them know His Holy Spirit. For it is He who is Emeth i.e. “The Truthful One”, and in accordance with His name are also theirs.
"Emeth" in Hebrew means "the Truth," or "the Truthful one and a person of constant goodness" (Strachan’s Fourth Gospel, page 141). The word was interpreted by the Jews as "God’s Seal." Naturally, though Jesus must have used the name Ahmad, the phonetic resemblance of the two words (Ahmad & Emeth) caused later writers to substitute "Emeth"for Ahmad, its Hebrew synonym.
Thus the prophecy mentioned in the verse under comment applies to the Holy Prophet, but as a corollary it may also apply to the Promised Messiah, Founder of the Ahmadiyya Movement, since in his person the Second Manifestation of the Holy Prophet took place. To this Second Manifestation or Second Coming of the Holy Prophet, the third verse of the next Surah—Al-Jumu‘ah pointedly refers.
It may be mentioned here that a prophecy about the Holy Prophet is also clearly stated in Gospel of Barnabas which is treated by the Church as apocryphal but which has as much claim to be accepted as authentic as any of the four Gospels.
a
27:14; 43:31.
1419
关于伊撒对辩护人即安慰者亦即真理的精神的预言, 见 «圣经» 约翰12:13; 14:16—17; 15:26; 16:7, 由此可以清楚地推断出以下的结论:--------(a) 辩护人--------安慰者、真理的精神--------要等到伊撒去世之后才能出现; (b) 他永远留在人间;他打算说的很多事情是伊撒自己没法说的, 因为当时大家没法接受; (c) 他将引导人们得到所有的真理; (d) 他不会谈自己的, 但凡是他听到的, 他都会说; (e) 他将赞美伊撒(耶稣)并证实他的真理。这样描写辩护人--------安慰者、真理的精神--------像
«古兰经» 中的记载一样, 与穆圣的地位和使命完全一致。伊撒 (耶稣) 去世后才出现穆圣;他是最后一个立法先知, «古兰经»是全人类世世代代的最后启示的天经 (5:4)。他不从私欲发言, “这 (他所讲的话) 只是安拉下降的 (纯洁) 启示” (53:4)。他赞美伊撒 (耶稣) (2:254; 3:56)。«约翰福音» 中的预言与加注的这节经文中所提到的预言十分相像, 只是不用这儿提到的阿哈默德这个名字, 而用 “辩护人”。基督教作者怀疑 «古兰经» 上解说这个预言的正确性, 争论的基础是这两个名字的不同, 却不顾 «圣经»和 «古兰经»其他相同的地方。事实上耶稣既会阿拉米语也会希伯来语。阿拉米语是他的母语, 希伯来语是他的宗教语。现在的
«圣经» 是由阿拉米语和希伯来语译成的希腊语的译本。翻译当然不能充分传达原文的美。语言有其局限。用这种语言的人亦然。他们的局限性反映在他们的作品中。希腊语中还有一个名字叫做 Periklutos, 意思相似于阿拉伯语的 اَحْمَد (Ahmad, 阿哈默德)。著名基督教宗教学家贾克•范根 (Jack Finegan), 在他的 “The Archaeology of World Religions” 一书中说: “在希腊语中 Parakletos (安慰者) 这个字和 Periklutos (著名的) 很相似, 后者就是名词 اَحْمَد (Ahmad, 阿哈默德) 和 مُحَمَّد (Muhammad, 穆罕默德) 的意思。” 还有, 接近19世纪末在旧开罗的以斯拉犹太教之会堂中发现了经文 “The Damascus Document” (P.2), 里面说到伊撒 (耶稣) 曾预言一个名叫 Emeth 的 “圣灵”: “他借着他的迈喜合使他们知道他的圣灵。因为这个人就是 Emeth, 即真实的一位, 与他的名字相一致的还有他们的名字……” 在希伯来语中 “Emeth” 的意思是 “真理”, 或 “真实的一位, 一个永远善良的人”。(Strachan’s Fourth Gospel, p.141) 这个字犹太人译作 “安拉的玺”。自然地, 即使伊撒一定用过 阿哈默德这个名字, 但是这两个字 (阿哈默德和Emeth) 语音相似, 使后来作者们用 “Emeth” 取代了它的希伯来语的同义词阿哈默德。因此这节经文中提到的预言可以用于穆圣, 可是作为必然的结果, 也可以用于 اَحْمَدِيَّة (Ahmadiyyah) 创始人受约的迈喜合, 因为他在真主启示 بَرَاهِيْن اَحْمَدِيَّة (Barahin Ahmadiyyah) 中也称作阿哈默德, 还因为穆圣的第二次显现或第二次来临的预言在他身上实现了。主麻 (الجُمُعَة, Al-Jumu‘ah) 章第三节经文显然是指穆圣的第二次显现或来临。可以顺便提一句, 有关穆圣的预言也在被基督教会教派当作伪经的《巴拿巴福音》 (Barnabas), 这一福音中作了清楚的叙述。但还是可以像 «四福音书» 一样, 被认为是真的而加以承认。
1
اس آیت میں رسول کریم صلی اللہ علیہ وسلم کی پیشگوئی ہے۔ جو انجیل بَرنباس میں لکھی ہوئی ہے عیسائی اس کو جھوٹی انجیل قرار دیتے ہیں۔ مگر یہ پوپ کی لائبریری میں پائی جاتی ہے۔ اس کے علاوہ یہ بھی دلیل ہے کہ مروجہ اناجیل میں ’’فارقلیط‘‘ کی خبر دی گئی ہے جس کے معنے ’’احمد‘‘ ہی کے بنتے ہیں۔ پس اس آیت میں رسول کریم صلی اللہ علیہ وسلم کی بلاواسطہ اور آپ کے ایک بروز کی جس کا ذکر اگلی سورۃ میں ہے بالواسطہ خبر دی گئی ہے۔
a
27:14; 43:31.
4226
Important Words:
أحمد (Ahmad) is derived from حمد and حمدہ means, he praised, eulogised or commended him; spoke well of him; he requited him; he gave him his due. أحمد (Ahmada) means, he did or said that for which he should be praised or which was praiseworthy. أحمد الشیء means, the thing was or became praiseworthy. أحمد means, one who praises much or who is praised much or most (Lane & Taj).
Commentary:
The prophecy of Jesus about the coming of Paraclete or the Comforter or the Spirit of Truth as given in the Gospels is as follows:
I will pray the Father, and He shall give you another Comforter, that he may abide with you for ever. Even the Spirit of Truth whom the world cannot receive because it sees him not, neither knoweth him… but when the Comforter is come, whom I will send unto you from the Father, even the Spirit of Truth which proceedeth from the Father, he shall testify of me… for if I go not away, the Comforter will not come unto you, but if I depart, I will send him unto you… I have yet many things to say unto you, but ye cannot bear them now. Howbeit when the Spirit of Truth is come, he will guide you unto all truth, for he shall not speak of himself; but whatsoever he shall hear, that shall he speak, and he will show you things to come… He shall glorify me (John 14: 16-17. 15: 26; 16: 7, 12-14).
From these verses of the Gospel of John the following inferences are clearly deducible:
(1) That Paraclete or the Comforter or the Spirit of Truth could not come unless Jesus should have departed from the world.
(2) That the Comforter was to abide in the world for ever.
(3) That he was to say many things which Jesus himself could not tell because the world could not then bear them.
(4) That he would guide men unto all truth.
(5) That he would not speak of himself, but whatever he would hear that would he speak.
(6) That the Comforter would glorify Jesus and testify of him.
This description of Paraclete or the Comforter or the Spirit of Truth is in complete harmony with the status and mission of the Holy Prophet as given in the Quran:
(1) The Holy Prophet appeared after Jesus had departed from this world.
(2) He is the last Law-giving Prophet and the Quran the last revealed Divine Law for the whole of mankind till the end of time (5:4).
(3) Jesus could not guide mankind to all truth because his Message was meant only for a particular people and for a particular period. And the Law as amended and given to the Jews by him was not and could not be a complete and perfect Law because they had not yet mentally and morally so developed as to be the bearers of a complete Shari‘ah and the world had to wait till it was given a perfect Law in the form of the Quran (5:4) and a Prophet par excellence i.e. the Holy Prophet who could guide all mankind.
(4) The Holy Prophet gave to the world a Law complete in all its details which alone could guide mankind unto all truth (5:4).
(5) The Holy Prophet did not speak of himself but whatever he heard from God that did he speak (53:4).
(6) The Holy Prophet glorified Jesus (2:254; 3:56).
The prophecy in the Gospel of John resembles the prophecy mentioned in the verse under comment except that instead of Ahmad the name stated therein is Paraclete. Christian writers challenge the correctness of the Quranic version of the prophecy, basing their contention on this difference of names, irrespective of the otherwise similar features of Biblical & Quranic versions.
In fact, Jesus spoke Aramaic and Hebrew. Aramaic was his mother tongue and Hebrew his religious language. The present Biblical version is the translation of Aramaic and Hebrew into Greek.
A translation naturally cannot fully convey the beauty of the text. Languages have their limitations. The same is true of the people who speak them. Their limitations are reflected in their works. The Greek language has another word, i.e.Periklutos, with a similar meaning as Ahmad in Arabic. Jack Finegan, the renowned theologian, in his book, "The Archaeology of World Religions," says:
"Where in Greek the word Comforter (Parakletos) is very similar to the word for 'renowned' (Periklutos), the latter being the meaning of the names Ahmad & Muhammad."
Moreover, "The Damascus Document" a scripture discovered towards the end of the nineteenth century in Ezra synagogue, Old Cairo (p. 2. lines 12, 13) describes Jesus as having foretold the advent of a "Holy Spirit," named Emeth.
ویود یعیم بید مشیحو روح قد شو و ھوا ایمة و بفروش
شمو شمو تیھم
i.e. And by His Messiah, He has made them know His Holy Spirit. For it is He who is Emeth i.e. “The Truthful One”, and in accordance with His name are also theirs.
"Emeth" in Hebrew means "the Truth," or "the Truthful one and a person of constant goodness" (Strachan’s Fourth Gospel, page 141). The word was interpreted by the Jews as "God’s Seal." Naturally, though Jesus must have used the name Ahmad, the phonetic resemblance of the two words (Ahmad & Emeth) caused later writers to substitute "Emeth"for Ahmad, its Hebrew synonym.
Thus the prophecy mentioned in the verse under comment applies to the Holy Prophet, but as a corollary it may also apply to the Promised Messiah, Founder of the Ahmadiyya Movement, since in his person the Second Manifestation of the Holy Prophet took place. To this Second Manifestation or Second Coming of the Holy Prophet, the third verse of the next Surah—Al-Jumu‘ah pointedly refers.
It may be mentioned here that a prophecy about the Holy Prophet is also clearly stated in Gospel of Barnabas which is treated by the Church as apocryphal but which has as much claim to be accepted as authentic as any of the four Gospels.
a
27:14; 43:31.
3037
For the prophecy of Jesus about the coming of Paraclete or the Comforter or the Spirit of Truth see John, 12:13; 14:16, 17; 15:26; 16:7, from which the following inferences are clearly deducible:—
(a) Paraclete or the Comforter or the Spirit of Truth could not come unless Jesus should have departed from the world. (b) He was to abide in the world for ever; and was to say many things which Jesus himself could not say because the world could not then bear them. (c) He would guide men unto all truth. (d) He would not speak of himself but whatever he would hear that would he speak. (e) He would glorify Jesus and testify to his truth. This description of Paraclete or the Comforter or the Spirit of Truth is in complete harmony with the status and mission of the Holy Prophet as given in the Qur’an. The Holy Prophet appeared after Jesus had departed from this world; he was the last Law-giving Prophet and the Qur’an the last revealed Divine Law for the whole of mankind till the end of time (5:4). He did
اَعَدَّ اللّٰہُ لَہُمۡ عَذَابًا شَدِیۡدًا ۖ فَاتَّقُوا اللّٰہَ یٰۤاُولِی الۡاَلۡبٰبِ الَّذِیۡنَ اٰمَنُوۡا ۚ قَدۡ اَنۡزَلَ اللّٰہُ اِلَیۡکُمۡ ذِکۡرًا
15:10; 36:70.
15:10; 36:70.
15:10; 36:70.
a
15:10; 36:70.
a
15:10; 36:70.
a
15:10; 36:70.
ذٰلِکَ اَمۡرُ اللّٰہِ اَنۡزَلَہٗۤ اِلَیۡکُمۡ ۚ وَمَنۡ یَّتَّقِ اللّٰہَ یُکَفِّرۡ عَنۡہُ سَیِّاٰتِہٖ وَیُعۡظِمۡ لَہٗۤ اَجۡرًا
在以上 5 节经文中信者一再得到嘱咐, 要敬畏安拉。这表示, 在离婚问题上男人常常会不公平地对待离了婚的妻子, 并剥夺她们的正当权利。
In the preceding five verses the believers have been repeatedly enjoined to fear God. This shows that in the matter of divorce men are generally tempted to deal unjustly with their divorced wives and to deprive them of their just rights.
Commentary:
In the brief space of five verses the believers have been enjoined to fear God. This shows that in the matter of divorce men may be generally tempted to deal unjustly with their divorced wives and thus deprive them of their just rights. It was in the fitness of things that they should have been warned against falling a victim to this temptation.
1440
在以上 5 节经文中信者一再得到嘱咐, 要敬畏安拉。这表示, 在离婚问题上男人常常会不公平地对待离了婚的妻子, 并剥夺她们的正当权利。
4272
Commentary:
In the brief space of five verses the believers have been enjoined to fear God. This shows that in the matter of divorce men may be generally tempted to deal unjustly with their divorced wives and thus deprive them of their just rights. It was in the fitness of things that they should have been warned against falling a victim to this temptation.
3068
In the preceding five verses the believers have been repeatedly enjoined to fear God. This shows that in the matter of divorce men are generally tempted to deal unjustly with their divorced wives and to deprive them of their just rights.
اِنَّاۤ اَرۡسَلۡنَاۤ اِلَیۡکُمۡ رَسُوۡلًا شٰہِدًا عَلَیۡکُمۡ کَمَاۤ اَرۡسَلۡنَاۤ اِلٰی فِرۡعَوۡنَ رَسُوۡلًا
33:46; 48:9.
The verse refers to the biblical prophecy: 'I will raise them up a Prophet from among their brethren, like unto thee, and will put My word in his mouth; and he shall speak unto them all that I shall command. And it shall come to pass, that whosoever will not hearken unto My words which he shall speak in My name, I will require it of him' (Deut. 18: 18, 19).
33:46; 48:9.
Commentary:
The reference in the verse is to the following Biblical prophecy about the appearance among the Ishmaelites of a great Prophet of God like unto Moses:
"I will raise them up a prophet from among their brethren, like unto thee, and will put My word in his mouth; and he shall speak unto them all that I shall command. And it shall come to pass, that whosoever will not hearken unto My words which he shall speak in My name, I will require it of him" (Deut. 18:18-19).
b
33:46; 48:9.
1514
这节经文指 «圣经» 申命记 18:18-19中的这项预言: “我要从他们同胞中兴起一位像你一样的先知。我要把该说的话告诉他; 他要把我的命令一一转告人民。他要作我的代言人, 谁不听从, 谁就要受到惩罚。”
b
33:46; 48:9.
4426
Commentary:
The reference in the verse is to the following Biblical prophecy about the appearance among the Ishmaelites of a great Prophet of God like unto Moses:
"I will raise them up a prophet from among their brethren, like unto thee, and will put My word in his mouth; and he shall speak unto them all that I shall command. And it shall come to pass, that whosoever will not hearken unto My words which he shall speak in My name, I will require it of him" (Deut. 18:18-19).
d
33:46; 48:9.
3154
The verse refers to the biblical prophecy: 'I will raise them up a Prophet from among their brethren, like unto thee, and will put My word in his mouth; and he shall speak unto them all that I shall command. And it shall come to pass, that whosoever will not hearken unto My words which he shall speak in My name, I will require it of him' (Deut. 18: 18, 19).