مَا فِى ٱلسَّمَٰوَٰتِ
Appears 35 times in Quran
Occurrences in Quran
Found 35 verses containing "مَا فِى ٱلسَّمَٰوَٰتِ".
وَقَالُوا۟ ٱتَّخَذَ ٱللَّهُ وَلَدًا ۗ سُبْحَٰنَهُۥ ۖ بَل لَّهُۥ مَا فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۖ كُلٌّ لَّهُۥ قَٰنِتُونَ
وَلَدٌ کے معنے بیٹے کے بھی ہیں اور بیٹی کے بھی ہیں اور ایک کے لئے بھی اور دو کے لئے بھی اور زیادہ کے لئے بھی یہ لفظ بولا جاتا ہے۔ یہود اور نصاریٰ کے عقیدہ کو مدِّنظر رکھتے ہوئے اس جگہ ایک بیٹے کے معنے کیے گئے ہیں۔ ورنہ آیت کے یہ معنے ہیں کہ نہ اس کا بیٹا ہے نہ بیٹی۔ نہ ایک بیٹا بیٹی‘ نہ بہت سے بیٹے بیٹیاں۔
سُبْحٰنَ اسم مصدر ہے اور ترکیب میں مفعول مطلق کے طور پر استعمال ہوا ہے۔ اس لئے موقعہ کے لحاظ سے اس کا فعل محذوف قرار دیا جائے گا۔ کسی جگہ ’’میں اس کی پاکیزگی بیان کرتا ہوں‘‘ کے الفاظ محذوف ہوں گے اور کسی جگہ ’’اس کی پاکیزگی بیان کرو‘‘ اور کسی جگہ ’’اس کی پاکیزگی بیان کی جاتی ہے‘‘ کے الفاظ۔ اس جگہ آخری معنوں کو مدنظر رکھ کر ’’پاک ہے‘‘ ترجمہ کیا گیا ہے۔
30:27.
4:172; 6:101-102; 10:69; 17:112; 18:5; 19:36, 89-90; 21:27; 25:3; 39:5; 43:82.
The words "son of God" metaphorically used in Jewish religious literature in the sense of "a beloved servant of God" or "a Prophet" subsequently came to bear a literal connotation (Luke 20: 36; Matt. 5: 9, 45, 48; Deut. 14: 1; Exod. 4: 22; Gal. 3: 26; etc.). If God has a son, He must be subject to sexual desire and need a wife and be divisible, because the son is a part of the father’s body. Again, He must be subject to death because the procreation of species, which attribution of a son to God implies, is the characteristic of perishable things. Islam repudiates all such ideas; for according to it God is Holy and free from all defects.
4:172; 6:101, 102; 10:69; 17:112; 18:5; 19:36, 89, 90; 21:27; 25:3; 39:5; 43:82.
30:27.
Important Words:
قانتون (obedient) which is the plural of قانت is derived from قنت which means: (1) he obeyed; (2) he showed humility and submissiveness; (3) he remained silent, refraining from speech; and (4) he stood praying or he stood long in Prayer (Aqrab).
Commentary:
The verse speaks of the Christians with whom the Muslims were to come in contact in their great march as the torchbearers of Islam. Failing to get converts from among the Jews, the early Christians turned their attention to the Romans and the Greeks but succumbed to their philosophies and freely borrowed ideas from them, incorporating them into their own beliefs and doctrines. As a result of this, Jesus began to be represented as the Son of God and the dogma of Trinity became the basic doctrine of the Christian Faith. The expression "son of God" metaphorically used in Jewish religious literature in the sense of "a beloved servant of God" or "a Prophet" came to bear a literal connotation (Luke 20: 36; Matt. 5:9, 45, 48; Deut. 14:1; Exod. 4:22; Gal. 3:26; Wisd. 2:18, etc.). The Quran has exploded this doctrine and has, in the verse under comment, given several arguments to expose its falsity: (1) If God has a son, He must be subject to sexual desires and need a wife and be divisible, because the son is a part of the father’s body. Again, He must be subject to death because the procreation of species, which the attribution of a son to God implies, is the characteristic of perishable things. But Islam repudiates all such ideas; for according to it, God is Holy and free from all defects and weaknesses. (2) One sometimes needs a son or a successor to extend one’s dominion and bring into subjugation such territories as do not acknowledge one’s rule. But God has no such need; for everything in the heavens and the earth belongs to Him. (3) A son or helper is sometimes required to keep under control the turbulent or far-flung parts of one’s kingdom; but God has no such requirement, for "all are obedient to Him." Thus, from whatever angle we may view the question, God is proved to need no son, no helper or assistant to help Him in the work of controlling and managing the universe. In fact, it is blasphemy to say so. The argument is further elaborated in the next verse.
f
4:172; 6:101-102; 10:69; 17:112; 18:5; 19:36, 89-90; 21:27; 25:3; 39:5; 43:82.
g
30:27.
1
وَلَدٌ کے معنے بیٹے کے بھی ہیں اور بیٹی کے بھی ہیں اور ایک کے لئے بھی اور دو کے لئے بھی اور زیادہ کے لئے بھی یہ لفظ بولا جاتا ہے۔ یہود اور نصاریٰ کے عقیدہ کو مدِّنظر رکھتے ہوئے اس جگہ ایک بیٹے کے معنے کیے گئے ہیں۔ ورنہ آیت کے یہ معنے ہیں کہ نہ اس کا بیٹا ہے نہ بیٹی۔ نہ ایک بیٹا بیٹی‘ نہ بہت سے بیٹے بیٹیاں۔
2
سُبْحٰنَ اسم مصدر ہے اور ترکیب میں مفعول مطلق کے طور پر استعمال ہوا ہے۔ اس لئے موقعہ کے لحاظ سے اس کا فعل محذوف قرار دیا جائے گا۔ کسی جگہ ’’میں اس کی پاکیزگی بیان کرتا ہوں‘‘ کے الفاظ محذوف ہوں گے اور کسی جگہ ’’اس کی پاکیزگی بیان کرو‘‘ اور کسی جگہ ’’اس کی پاکیزگی بیان کی جاتی ہے‘‘ کے الفاظ۔ اس جگہ آخری معنوں کو مدنظر رکھ کر ’’پاک ہے‘‘ ترجمہ کیا گیا ہے۔
a
4:172; 6:101, 102; 10:69; 17:112; 18:5; 19:36, 89, 90; 21:27; 25:3; 39:5; 43:82.
b
30:27.
123
Important Words:
قانتون (obedient) which is the plural of قانت is derived from قنت which means: (1) he obeyed; (2) he showed humility and submissiveness; (3) he remained silent, refraining from speech; and (4) he stood praying or he stood long in Prayer (Aqrab).
Commentary:
The verse speaks of the Christians with whom the Muslims were to come in contact in their great march as the torchbearers of Islam. Failing to get converts from among the Jews, the early Christians turned their attention to the Romans and the Greeks but succumbed to their philosophies and freely borrowed ideas from them, incorporating them into their own beliefs and doctrines. As a result of this, Jesus began to be represented as the Son of God and the dogma of Trinity became the basic doctrine of the Christian Faith. The expression "son of God" metaphorically used in Jewish religious literature in the sense of "a beloved servant of God" or "a Prophet" came to bear a literal connotation (Luke 20: 36; Matt. 5:9, 45, 48; Deut. 14:1; Exod. 4:22; Gal. 3:26; Wisd. 2:18, etc.). The Quran has exploded this doctrine and has, in the verse under comment, given several arguments to expose its falsity: (1) If God has a son, He must be subject to sexual desires and need a wife and be divisible, because the son is a part of the father’s body. Again, He must be subject to death because the procreation of species, which the attribution of a son to God implies, is the characteristic of perishable things. But Islam repudiates all such ideas; for according to it, God is Holy and free from all defects and weaknesses. (2) One sometimes needs a son or a successor to extend one’s dominion and bring into subjugation such territories as do not acknowledge one’s rule. But God has no such need; for everything in the heavens and the earth belongs to Him. (3) A son or helper is sometimes required to keep under control the turbulent or far-flung parts of one’s kingdom; but God has no such requirement, for "all are obedient to Him." Thus, from whatever angle we may view the question, God is proved to need no son, no helper or assistant to help Him in the work of controlling and managing the universe. In fact, it is blasphemy to say so. The argument is further elaborated in the next verse.
a
30:27.
c
4:172; 6:101-102; 10:69; 17:112; 18:5; 19:36, 89-90; 21:27; 25:3; 39:5; 43:82.
139
The words "son of God" metaphorically used in Jewish religious literature in the sense of "a beloved servant of God" or "a Prophet" subsequently came to bear a literal connotation (Luke 20: 36; Matt. 5: 9, 45, 48; Deut. 14: 1; Exod. 4: 22; Gal. 3: 26; etc.). If God has a son, He must be subject to sexual desire and need a wife and be divisible, because the son is a part of the father’s body. Again, He must be subject to death because the procreation of species, which attribution of a son to God implies, is the characteristic of perishable things. Islam repudiates all such ideas; for according to it God is Holy and free from all defects.
ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَ ٱلْحَىُّ ٱلْقَيُّومُ ۚ لَا تَأْخُذُهُۥ سِنَةٌ وَلَا نَوْمٌ ۚ لَّهُۥ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۗ مَن ذَا ٱلَّذِى يَشْفَعُ عِندَهُۥٓ إِلَّا بِإِذْنِهِۦ ۚ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ ۖ وَلَا يُحِيطُونَ بِشَىْءٍ مِّنْ عِلْمِهِۦٓ إِلَّا بِمَا شَآءَ ۚ وَسِعَ كُرْسِيُّهُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ ۖ وَلَا يَـُٔودُهُۥ حِفْظُهُمَا ۚ وَهُوَ ٱلْعَلِىُّ ٱلْعَظِيمُ
3:3; 20:112; 25:59.
2:49.
20:111.
كُرْسِی (Kursiy) 的意思是, 帝位, 宝座, 椅子, 墙的支柱; 知识; 统治权和权力 (اَقْرَبْ, Aqrab)。كَرَاسِی (Karasi) 是复数, 意思是学问高深的人。这节经文优美地描写了安拉的独一性和其伟大的常德。传说穆圣曾经说过, اٰيَةُ الْكُرْسِی (Ayatul-Kursiy) 帝位节, 是 «古兰经» 中最高超的一节经文 (穆斯林)。
اَلْحَیُّ کامل حیات والا۔ اللہ تعالیٰ کے لئے جب اَلْحَیُّ آتا ہے تو الف لام کمال کے معنے دیتا ہے اور اس کے معنے یہ ہوتے ہیں کہ اللہ تعالیٰ حیات کاملہ رکھتا ہے یعنی ایسی حیات جو اپنے قیام میں کسی اور کی محتاج نہیں۔ اسے کسی اور نے زندگی نہیں بخشی بلکہ اس کی ذات ازلی اور ابدی طور پر زندہ ہے۔ اَلْقَیُّوْمُ: قَامَ سے نکلا ہے جس کے معنے کھڑے ہونے کے ہیں۔ اسی سے قَیِّمٌ نکلا ہے جس کے معنے نگران اور مُتوَلّی کے ہیں اور قَـیِّمٌ۔ مُسْتَقِیْمٌ کو بھی کہتے ہیں۔ ’’اَمْرٌقَـیِّمٌ‘‘ ایسا امر جس میں کوئی کجی نہیں بلکہ درست اور ٹھیک ہے۔ اَلْقَ
اردو میں اس موقعہ پر حرف عطف استعمال نہیں کرتے اس لئے نیند کے بعد ایک اور جملہ رکھ کر ترجمہ کو صحیح کیا گیا ہے۔
اَلْکُرْسِیُّ۔ کِرْسٌ سے نکلا ہے جس کے معنے متفرق اجزا کے اکٹھا ہونے کے ہوتے ہیں۔ کہتے ہیں کَرَسْتُ بِنَاءً میں نے عمارت بنائی۔ یعنی اینٹوں پر اینٹیں رکھیں اور کُرْسِیٌّ علم کو بھی کہتے ہیں اور حکومت کو بھی (مفردات) اس لفظ کی اصل سے معلوم ہوتا ہے کہ اصل میں اس کے معنے جمع کرنے اور اکٹھا کرنے کے ہیں اور چونکہ علم بھی پراگندہ معلومات کو جمع کر لیتا ہے اور حکومت ملک کے پراگندہ اجزا کو جمع کر لیتی ہے اس لئے اسے بھی کرسی کہتے ہیں۔
اٰدَہٗ یَئُوْدُہٗ اَوْداً کے معنے ہیں۔ اَضْنَکَہٗ وَ ثَقْلَ عَلَیْہِ (اقرب) یعنی اسے تھکا دیا اور اس پر بوجھ معلوم ہوا۔
اَلْعَلِیُّ۔ عَلِیٌّ کے معنے ہیں بلند شان والا۔ بزرگی کا مالک (اقرب) عَلِیٌّ کا مادہ عَلَا یَعْلُوْ عُلْوًا بھی ہے اور عَلِیَ یَعْلیٰ عَلَا ءً بھی ہے مگر محققین کے نزدیک عَلاَ یَعْلُوْ سے عالی کا لفظ اسم فاعل کے طور پر آتا ہے اور عَلِیَ یَعْلیٰ سے عَلِیٌّ استعمال ہوتا ہے۔ عَلَا یَعْلُوْ بُرے اور بَھلے دونوں فعلوں کے لئے آ جاتا ہے جیسے قرآن کریم میں ہے کہ اِنَّ فِرْعَوْنَ عَلَا فِی الْاَرْضِ (القصص: ۵) لیکن عَلِیَ یَعْلٰی صرف اچھے معنوں میں آتا ہے اور عَلِیٌّ جو اللہ کا نام ہے وہ اسی مادہ سے ہے پس اس کے ہمیشہ اچھے معن
3:3; 20:112; 25:59.
See 2:49.
20:111.
Kursiyy means, a throne, a chair, buttress of a wall; knowledge; dominion and power (Aqrab); Karasi is plural, meaning, men of learning. The verse beautifully describes the Unity of God and His great attributes. The Holy Prophet is reported to have said that Ayatul-Kursiyy is the loftiest verse of the Qur’an (Muslim).
3:3; 20:112; 25:59.
See 2:49.
20:111.
Important Words:
الحی (the Living), of which the verb form is حیی i.e. he lived or he had life, is an attribute of God, signifying that God is the only Being Who is deathless and lives by Himself—He needs no support, He is eternal and everlasting (Mufradat & Lane). This is "life" in the truest sense of the word, and such life is enjoyed by God alone.
القیوم (Self-Subsisting and All-Sustaining) is another attribute of God. The word is derived from قام i.e. he stood erect. القیوم means, the Being Who not only stands by Himself, requiring the support of none, but Who supports all others (Mufradat & Aqrab).
سنة (slumber) is the noun-infinitive from وسن i.e. sleep or slumber took hold of him. سنة means, heaviness of limbs and eyes preceding sleep; sleep or slumber itself; negligence or unguardedness (Aqrab)
کرسی (knowledge) is derived from کرس. They say کرس البناء i.e. he raised the walls of a house. کرسی means, a throne or a chair or a stool, in fact, anything used for sitting on; buttress of a wall; knowledge; dominion and power. Hence, الکراسیmeans, men of learning (Aqrab & Lane).
Commentary:
This verse is known as آیة الکرسی (Ayatul-Kursi) and is considered to be one of the most important verses, beautifully describing the Unity of God and His great attributes. The Holy Prophet is reported to have said that the Ayatul-Kursi is the loftiest verse in the Quran (Muslim). The verse supplies an answer to an implied question. Even if Muslims made the sacrifices required of them in 2:255, the task before them was so great that, based on worldly calculations, there appeared no hope of success for them. How then is the promised victory to come? The verse under comment provides a telling answer. The world was not without a Master. The destinies of its people were controlled by a Being Whose power was limitless, Whose knowledge knew no bounds, Who was ever vigilant, ever watchful, in Whose hands were the entire resources of the earth and the heavens. If such a Being willed the triumph of a party, who was there to thwart His way? The promised victory must come.
For a detailed treatment of the subject of intercession see note on 2:49. The reason why no one shall be allowed to intercede for any person except with the permission of God is that nobody knows what is in the minds of men and consequently none is in a position to intercede for another. God alone knows the secrets of men’s hearts and hence there can be no intercession except by His permission, for He alone knows who is deserving of it.
The clause, they encompass nothing of His knowledge, means that God’s knowledge is unlimited; while the knowledge of others, whoever they may be, is limited; even Prophets know no more than what is apparent of the spiritual condition of their followers.
The word کرسی (knowledge) may signify either knowledge or power; both give equally good meanings and are almost equally applicable. Allah’s knowledge is as extensive as His power. Knowledge and power are indeed the two great pillars on which the throne of God and, for that matter, the controlling power of everyone in authority rests.
d
3:3; 20:112; 25:59.
e
2:49.
f
20:111.
196
كُرْسِی (Kursiy) 的意思是, 帝位, 宝座, 椅子, 墙的支柱; 知识; 统治权和权力 (اَقْرَبْ, Aqrab)。كَرَاسِی (Karasi) 是复数, 意思是学问高深的人。这节经文优美地描写了安拉的独一性和其伟大的常德。传说穆圣曾经说过, اٰيَةُ الْكُرْسِی (Ayatul-Kursiy) 帝位节, 是 «古兰经» 中最高超的一节经文 (穆斯林)。
1
اَلْحَیُّ کامل حیات والا۔ اللہ تعالیٰ کے لئے جب اَلْحَیُّ آتا ہے تو الف لام کمال کے معنے دیتا ہے اور اس کے معنے یہ ہوتے ہیں کہ اللہ تعالیٰ حیات کاملہ رکھتا ہے یعنی ایسی حیات جو اپنے قیام میں کسی اور کی محتاج نہیں۔ اسے کسی اور نے زندگی نہیں بخشی بلکہ اس کی ذات ازلی اور ابدی طور پر زندہ ہے۔ اَلْقَیُّوْمُ: قَامَ سے نکلا ہے جس کے معنے کھڑے ہونے کے ہیں۔ اسی سے قَیِّمٌ نکلا ہے جس کے معنے نگران اور مُتوَلّی کے ہیں اور قَـیِّمٌ۔ مُسْتَقِیْمٌ کو بھی کہتے ہیں۔ ’’اَمْرٌقَـیِّمٌ‘‘ ایسا امر جس میں کوئی کجی نہیں بلکہ درست اور ٹھیک ہے۔ اَلْقَ
2
اردو میں اس موقعہ پر حرف عطف استعمال نہیں کرتے اس لئے نیند کے بعد ایک اور جملہ رکھ کر ترجمہ کو صحیح کیا گیا ہے۔
3
اَلْکُرْسِیُّ۔ کِرْسٌ سے نکلا ہے جس کے معنے متفرق اجزا کے اکٹھا ہونے کے ہوتے ہیں۔ کہتے ہیں کَرَسْتُ بِنَاءً میں نے عمارت بنائی۔ یعنی اینٹوں پر اینٹیں رکھیں اور کُرْسِیٌّ علم کو بھی کہتے ہیں اور حکومت کو بھی (مفردات) اس لفظ کی اصل سے معلوم ہوتا ہے کہ اصل میں اس کے معنے جمع کرنے اور اکٹھا کرنے کے ہیں اور چونکہ علم بھی پراگندہ معلومات کو جمع کر لیتا ہے اور حکومت ملک کے پراگندہ اجزا کو جمع کر لیتی ہے اس لئے اسے بھی کرسی کہتے ہیں۔
4
اٰدَہٗ یَئُوْدُہٗ اَوْداً کے معنے ہیں۔ اَضْنَکَہٗ وَ ثَقْلَ عَلَیْہِ (اقرب) یعنی اسے تھکا دیا اور اس پر بوجھ معلوم ہوا۔
5
اَلْعَلِیُّ۔ عَلِیٌّ کے معنے ہیں بلند شان والا۔ بزرگی کا مالک (اقرب) عَلِیٌّ کا مادہ عَلَا یَعْلُوْ عُلْوًا بھی ہے اور عَلِیَ یَعْلیٰ عَلَا ءً بھی ہے مگر محققین کے نزدیک عَلاَ یَعْلُوْ سے عالی کا لفظ اسم فاعل کے طور پر آتا ہے اور عَلِیَ یَعْلیٰ سے عَلِیٌّ استعمال ہوتا ہے۔ عَلَا یَعْلُوْ بُرے اور بَھلے دونوں فعلوں کے لئے آ جاتا ہے جیسے قرآن کریم میں ہے کہ اِنَّ فِرْعَوْنَ عَلَا فِی الْاَرْضِ (القصص: ۵) لیکن عَلِیَ یَعْلٰی صرف اچھے معنوں میں آتا ہے اور عَلِیٌّ جو اللہ کا نام ہے وہ اسی مادہ سے ہے پس اس کے ہمیشہ اچھے معن
a
3:3; 20:112; 25:59.
b
See 2:49.
c
20:111.
262
Important Words:
الحی (the Living), of which the verb form is حیی i.e. he lived or he had life, is an attribute of God, signifying that God is the only Being Who is deathless and lives by Himself—He needs no support, He is eternal and everlasting (Mufradat & Lane). This is "life" in the truest sense of the word, and such life is enjoyed by God alone.
القیوم (Self-Subsisting and All-Sustaining) is another attribute of God. The word is derived from قام i.e. he stood erect. القیوم means, the Being Who not only stands by Himself, requiring the support of none, but Who supports all others (Mufradat & Aqrab).
سنة (slumber) is the noun-infinitive from وسن i.e. sleep or slumber took hold of him. سنة means, heaviness of limbs and eyes preceding sleep; sleep or slumber itself; negligence or unguardedness (Aqrab)
کرسی (knowledge) is derived from کرس. They say کرس البناء i.e. he raised the walls of a house. کرسی means, a throne or a chair or a stool, in fact, anything used for sitting on; buttress of a wall; knowledge; dominion and power. Hence, الکراسیmeans, men of learning (Aqrab & Lane).
Commentary:
This verse is known as آیة الکرسی (Ayatul-Kursi) and is considered to be one of the most important verses, beautifully describing the Unity of God and His great attributes. The Holy Prophet is reported to have said that the Ayatul-Kursi is the loftiest verse in the Quran (Muslim). The verse supplies an answer to an implied question. Even if Muslims made the sacrifices required of them in 2:255, the task before them was so great that, based on worldly calculations, there appeared no hope of success for them. How then is the promised victory to come? The verse under comment provides a telling answer. The world was not without a Master. The destinies of its people were controlled by a Being Whose power was limitless, Whose knowledge knew no bounds, Who was ever vigilant, ever watchful, in Whose hands were the entire resources of the earth and the heavens. If such a Being willed the triumph of a party, who was there to thwart His way? The promised victory must come.
For a detailed treatment of the subject of intercession see note on 2:49. The reason why no one shall be allowed to intercede for any person except with the permission of God is that nobody knows what is in the minds of men and consequently none is in a position to intercede for another. God alone knows the secrets of men’s hearts and hence there can be no intercession except by His permission, for He alone knows who is deserving of it.
The clause, they encompass nothing of His knowledge, means that God’s knowledge is unlimited; while the knowledge of others, whoever they may be, is limited; even Prophets know no more than what is apparent of the spiritual condition of their followers.
The word کرسی (knowledge) may signify either knowledge or power; both give equally good meanings and are almost equally applicable. Allah’s knowledge is as extensive as His power. Knowledge and power are indeed the two great pillars on which the throne of God and, for that matter, the controlling power of everyone in authority rests.
c
3:3; 20:112; 25:59.
d
See 2:49.
e
20:111.
318
Kursiyy means, a throne, a chair, buttress of a wall; knowledge; dominion and power (Aqrab); Karasi is plural, meaning, men of learning. The verse beautifully describes the Unity of God and His great attributes. The Holy Prophet is reported to have said that Ayatul-Kursiyy is the loftiest verse of the Qur’an (Muslim).
لِّلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۗ وَإِن تُبْدُوا۟ مَا فِىٓ أَنفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُم بِهِ ٱللَّهُ ۖ فَيَغْفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُ ۗ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
21:48.
5:19, 41; 48:15.
بِهٖ (Bihi) 这个字的意思是: (a) 依靠或在…基础上; (b) 因为或由於; 这句的意思是, “ 安拉都将照它或由於它而向你们结算的,” 也就是说, 人类的思想或行动, 不论如何隐藏也不会不结算, 而且按安拉的意愿来惩罚或宽赦。
“安拉的意愿” 这一用语, 更确切地意指自然法则的存在 (7:157)。但对安拉而言, 他的意愿代表他的法则, 因此, «古兰经» 一直以这一用语来指出: (1) 安拉是宇宙的最高权威; (2) 他的意愿就是他的法则; 以及 (3) 他的意愿以公正而仁慈的形式出现, 因为他是所有完美无缺的常德的持有主 (17:111)。
تُخْفُوْہُ : میں نے تُخْفُوْہُ کا ترجمہ ’’چھپائے رکھو‘‘ کیا ہے تا ارادۂ فعل جو الفاظ قرآن سے مستنبط ہوتا ہے‘ واضح ہو جائے۔
21:48.
5:19, 41; 48:15.
The word bihi signifies; (a) by means of or on the basis of; (b) for or because of; and the clause would mean, "Allah will call you to account for it or because of it," i.e. no human thought or action will go unaccounted for, however hidden it may be, and that it will be punished or pardoned as Allah may will.
The expression, "the will or pleasure of God," rather denotes the existence of a natural law (7:157). But as in the case of Allah it is His Will which stands for His Law, therefore the Qur’an has used this expression to point out (1) that God is the final authority in the universe; and (2) that His Will is the Law, and (3) that His Will manifests itself in a just and benevolent manner, for He is the Possessor of perfect attributes (17:111).
21:48.
5:19, 41; 48:15.
Commentary:
In this and the following two verses, with which the present Surah concludes, the subject of تزکیة (tazkiyah) or purification has been dealt with as promised in the prayer of Abraham (2:130). By reminding us that to Allah belongs whatever is in the heavens and whatever is in the earth, the Quran teaches us that, since everything is God’s, we must avoid all those things which He requires us to avoid and adopt all those which He requires us to adopt. If we obey the commandments of God, which are meant for our own good, He will cause us to thrive and prosper, for He is the Controller of all causes and all effects.
The verse embodies the great secret of attaining purification. That secret is, that if you wish to become pure, you should begin with the root, i.e. you should make your hearts pure. Says the Holy Prophet: "In the body of man there is a piece of flesh; if this piece of flesh is sound, the whole body becomes sound; if it is corrupt, the whole body becomes corrupt. Behold! It is the heart" (Bukhari).
The particle با (for) in the Arabic clause rendered as, Allah will call you to account for it, means: (a) by means of or on the basis of; (b) for or because of. Following the first meaning, the verse would mean "Allah will call you to account by means of it or on the basis of it", i.e. your actions will be judged on the basis of that which is in your hearts. They will be weighed from the point of view of your motives. This is another way of saying, in the words of the Holy Prophet, انما الاعمال بالنیات i.e. Surely, the actions of men will be judged by the intention or the motive with which they are performed (Bukhari). Following the second meaning of it, the verse would mean, "Allah will call you to account for it or because of it", i.e. no human thought will be lost, however hidden it may be and that it will be requited or pardoned as Allah may will it.
In connection with the words, whether you keep it hidden, it should be remembered that God will not call man to account for passing or momentary thoughts that sometimes cross his mind, for they are beyond one’s control. In 2:287 we read, "Allah burdens not any soul beyond its capacity", and it is certainly beyond our "capacity" to check the fleeting thoughts that occasionally flash across our minds. It is only the evil thoughts that we cherish and harbour in our minds, such as malice, envy, etc., and we shall be called to account for only the evil designs that we knowingly evolve and contemplate. The Holy Prophet is reported to have said that God has commanded the angels saying: "If a servant of mine thinks of doing an evil deed, do not write it down against him; but if he carries out his intention, then write it down. And if he intends to do a good deed, but abstains from doing it, write it down as one good act; and if he actually does a good deed then let it be noted as ten acts of virtue" (Tirmidhi).
The expression, whomsoever He pleases, does not mean that God acts, as it were, arbitrarily without law or purpose. In the Quranic idiom the expression, "the will or pleasure of God," rather denotes the existence of a natural law (7:157). But as in the case of Allah it is His will which stands for His Law, therefore the Quran uses this expression to point out that (1) God is the final authority in the universe; and that (2) His will is the law; and that (3) His will manifests itself in a just and benevolent manner, for He is the possessor of perfect attributes (17:111).
a
21:48.
b
5:19, 41; 48:15.
214
بِهٖ (Bihi) 这个字的意思是: (a) 依靠或在…基础上; (b) 因为或由於; 这句的意思是, “ 安拉都将照它或由於它而向你们结算的,” 也就是说, 人类的思想或行动, 不论如何隐藏也不会不结算, 而且按安拉的意愿来惩罚或宽赦。
215
“安拉的意愿” 这一用语, 更确切地意指自然法则的存在 (7:157)。但对安拉而言, 他的意愿代表他的法则, 因此, «古兰经» 一直以这一用语来指出: (1) 安拉是宇宙的最高权威; (2) 他的意愿就是他的法则; 以及 (3) 他的意愿以公正而仁慈的形式出现, 因为他是所有完美无缺的常德的持有主 (17:111)。
1
تُخْفُوْہُ : میں نے تُخْفُوْہُ کا ترجمہ ’’چھپائے رکھو‘‘ کیا ہے تا ارادۂ فعل جو الفاظ قرآن سے مستنبط ہوتا ہے‘ واضح ہو جائے۔
a
21:48.
b
5:19, 41; 48:15.
291
Commentary:
In this and the following two verses, with which the present Surah concludes, the subject of تزکیة (tazkiyah) or purification has been dealt with as promised in the prayer of Abraham (2:130). By reminding us that to Allah belongs whatever is in the heavens and whatever is in the earth, the Quran teaches us that, since everything is God’s, we must avoid all those things which He requires us to avoid and adopt all those which He requires us to adopt. If we obey the commandments of God, which are meant for our own good, He will cause us to thrive and prosper, for He is the Controller of all causes and all effects.
The verse embodies the great secret of attaining purification. That secret is, that if you wish to become pure, you should begin with the root, i.e. you should make your hearts pure. Says the Holy Prophet: "In the body of man there is a piece of flesh; if this piece of flesh is sound, the whole body becomes sound; if it is corrupt, the whole body becomes corrupt. Behold! It is the heart" (Bukhari).
The particle با (for) in the Arabic clause rendered as, Allah will call you to account for it, means: (a) by means of or on the basis of; (b) for or because of. Following the first meaning, the verse would mean "Allah will call you to account by means of it or on the basis of it", i.e. your actions will be judged on the basis of that which is in your hearts. They will be weighed from the point of view of your motives. This is another way of saying, in the words of the Holy Prophet, انما الاعمال بالنیات i.e. Surely, the actions of men will be judged by the intention or the motive with which they are performed (Bukhari). Following the second meaning of it, the verse would mean, "Allah will call you to account for it or because of it", i.e. no human thought will be lost, however hidden it may be and that it will be requited or pardoned as Allah may will it.
In connection with the words, whether you keep it hidden, it should be remembered that God will not call man to account for passing or momentary thoughts that sometimes cross his mind, for they are beyond one’s control. In 2:287 we read, "Allah burdens not any soul beyond its capacity", and it is certainly beyond our "capacity" to check the fleeting thoughts that occasionally flash across our minds. It is only the evil thoughts that we cherish and harbour in our minds, such as malice, envy, etc., and we shall be called to account for only the evil designs that we knowingly evolve and contemplate. The Holy Prophet is reported to have said that God has commanded the angels saying: "If a servant of mine thinks of doing an evil deed, do not write it down against him; but if he carries out his intention, then write it down. And if he intends to do a good deed, but abstains from doing it, write it down as one good act; and if he actually does a good deed then let it be noted as ten acts of virtue" (Tirmidhi).
The expression, whomsoever He pleases, does not mean that God acts, as it were, arbitrarily without law or purpose. In the Quranic idiom the expression, "the will or pleasure of God," rather denotes the existence of a natural law (7:157). But as in the case of Allah it is His will which stands for His Law, therefore the Quran uses this expression to point out that (1) God is the final authority in the universe; and that (2) His will is the law; and that (3) His will manifests itself in a just and benevolent manner, for He is the possessor of perfect attributes (17:111).
b
21:48.
c
5:19, 41; 48:15.
356
The word bihi signifies; (a) by means of or on the basis of; (b) for or because of; and the clause would mean, "Allah will call you to account for it or because of it," i.e. no human thought or action will go unaccounted for, however hidden it may be, and that it will be punished or pardoned as Allah may will.
357
The expression, "the will or pleasure of God," rather denotes the existence of a natural law (7:157). But as in the case of Allah it is His Will which stands for His Law, therefore the Qur’an has used this expression to point out (1) that God is the final authority in the universe; and (2) that His Will is the Law, and (3) that His Will manifests itself in a just and benevolent manner, for He is the Possessor of perfect attributes (17:111).
وَلِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۚ وَإِلَى ٱللَّهِ تُرْجَعُ ٱلْأُمُورُ
3:130, 190; 4:132; 57:11.
3:130, 190; 4:132; 57:11.
3:130, 190; 4:132; 57:11.
Commentary:
As whatever is in the heavens and in the earth belongs to God, so it was in the fitness of things that finally a Prophet with a universal mission should have been raised. The previous system of raising separate Prophets for separate peoples and separate periods was meant only by way of preparation. Now was the time of one God and one Prophet.
a
3:130, 190; 4:132; 57:11.
a
3:130, 190; 4:132; 57:11.
395
Commentary:
As whatever is in the heavens and in the earth belongs to God, so it was in the fitness of things that finally a Prophet with a universal mission should have been raised. The previous system of raising separate Prophets for separate peoples and separate periods was meant only by way of preparation. Now was the time of one God and one Prophet.
b
3:130, 190; 4:132; 57:11.
قُلْ إِن تُخْفُوا۟ مَا فِى صُدُورِكُمْ أَوْ تُبْدُوهُ يَعْلَمْهُ ٱللَّهُ ۗ وَيَعْلَمُ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۗ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
27:75; 28:70.
علم کلام میں اللہ تعالیٰ کے علم کو دو طرح کا ظاہر کیا گیا ہے۔ ایک علم ازلی ہے جو کبھی نہیں بدلتا۔ اور ایک علم وقوعہ کا ہے یعنی جب کوئی بات واقع ہو جاتی ہے تو اسے یہ علم بھی ہو جاتا ہے کہ یہ بات ہو گئی ہے۔ اسی کی طرف اس آیت میں اشارہ ہے اور اس کا یہ مفہوم نہیں کہ پہلے اللہ تعالیٰ کو علم نہیں تھا لیکن بعد میں ان باتوں کا علم ہو گیا۔
27:75; 28:70.
27:75; 28:70.
Commentary:
This and the succeeding verse are addressed to the enemies of Islam. They are warned that all their open or secret machinations against Islam shall come to naught, for the obvious reason that the Almighty and the All-Knowing God had promised to protect it.
a
27:75; 28:70.
1
علم کلام میں اللہ تعالیٰ کے علم کو دو طرح کا ظاہر کیا گیا ہے۔ ایک علم ازلی ہے جو کبھی نہیں بدلتا۔ اور ایک علم وقوعہ کا ہے یعنی جب کوئی بات واقع ہو جاتی ہے تو اسے یہ علم بھی ہو جاتا ہے کہ یہ بات ہو گئی ہے۔ اسی کی طرف اس آیت میں اشارہ ہے اور اس کا یہ مفہوم نہیں کہ پہلے اللہ تعالیٰ کو علم نہیں تھا لیکن بعد میں ان باتوں کا علم ہو گیا۔
a
27:75; 28:70.
320
Commentary:
This and the succeeding verse are addressed to the enemies of Islam. They are warned that all their open or secret machinations against Islam shall come to naught, for the obvious reason that the Almighty and the All-Knowing God had promised to protect it.
b
27:75; 28:70.
وَلِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۚ يَغْفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُ ۚ وَٱللَّهُ غَفُورٌ رَّحِيمٌ
3:110, 190; 4:132; 57:11.
3:110, 190; 4:132; 57:11.
3:110, 190; 4:132; 24:11.
Commentary:
As Master and Owner, Allah is more inclined to forgiveness and mercy than to punishment, although He has sometimes resort to the latter for the ultimate good of mankind.
b
3:110, 190; 4:132; 57:11.
a
3:110, 190; 4:132; 24:11.
414
Commentary:
As Master and Owner, Allah is more inclined to forgiveness and mercy than to punishment, although He has sometimes resort to the latter for the ultimate good of mankind.
a
3:110, 190; 4:132; 57:11.
قُلْ كَفَىٰ بِٱللَّهِ بَيْنِى وَبَيْنَكُمْ شَهِيدًا ۖ يَعْلَمُ مَا فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۗ وَٱلَّذِينَ ءَامَنُوا۟ بِٱلْبَٰطِلِ وَكَفَرُوا۟ بِٱللَّهِ أُو۟لَٰٓئِكَ هُمُ ٱلْخَٰسِرُونَ
4:167; 6:20; 13:44; 48:29.
4:167; 6:20; 13:44; 48:29.
4:167; 6:20; 13:44; 48:29.
Commentary:
This verse continues and develops the theme of the preceding verse. It purports to say that the disbelievers demand a sign to support and bear witness to the Holy Prophet’s claim as Divine Messenger while God Himself is Witness to his truth. Being All-Knowing and All-Aware, He knows best what signs He should show to help and advance the cause of the Holy Prophet. The disbelievers, surely, shall have such signs.
a
4:167; 6:20; 13:44; 48:29.
a
4:167; 6:20; 13:44; 48:29.
2977
Commentary:
This verse continues and develops the theme of the preceding verse. It purports to say that the disbelievers demand a sign to support and bear witness to the Holy Prophet’s claim as Divine Messenger while God Himself is Witness to his truth. Being All-Knowing and All-Aware, He knows best what signs He should show to help and advance the cause of the Holy Prophet. The disbelievers, surely, shall have such signs.
a
4:167; 6:20; 13:44; 48:29.
وَلِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۚ وَكَانَ ٱللَّهُ بِكُلِّ شَىْءٍ مُّحِيطًا
مُحِیْط کے معنے گھیرنے والے کے ہیں لیکن اس جگہ اس کے معنے کامل علم کے ہیں اور وہی معنے ہم نے کیے ہیں۔ اقرب الموارد میں ہے: اَحَاطَ بِہٖ عِلْمًا اَیْ اَحْدَقَ عِلْمُہٗ بِہٖ مِنْ جَمِیْعِ جِھَاتِہٖ وَعَرَفَہٗ یعنی اَحَاطَ کے معنے کسی چیز کا کامل علم رکھنے کے بھی ہوتے ہیں۔
2:285; 4:132; 10:56; 16:53; 24:65.
41:55; 85:21.
Commentary:
The word محیط (One Who encompasses) signifies two things: (1) that God encompasses everything with His knowledge; and (2) that He encompasses all with His power. There is nothing that He does not know and nothing that He does not hold in His power.
e
2:285; 4:132; 10:56; 16:53; 24:65.
f
41:55; 85:21.
2
مُحِیْط کے معنے گھیرنے والے کے ہیں لیکن اس جگہ اس کے معنے کامل علم کے ہیں اور وہی معنے ہم نے کیے ہیں۔ اقرب الموارد میں ہے: اَحَاطَ بِہٖ عِلْمًا اَیْ اَحْدَقَ عِلْمُہٗ بِہٖ مِنْ جَمِیْعِ جِھَاتِہٖ وَعَرَفَہٗ یعنی اَحَاطَ کے معنے کسی چیز کا کامل علم رکھنے کے بھی ہوتے ہیں۔
b
2:285; 4:132; 10:56; 16:53; 24:65.
c
41:55; 85:21.
592
Commentary:
The word محیط (One Who encompasses) signifies two things: (1) that God encompasses everything with His knowledge; and (2) that He encompasses all with His power. There is nothing that He does not know and nothing that He does not hold in His power.
c
2:285; 4:132; 10:56; 16:53; 24:65.
d
41:55; 85:21.
وَلِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۗ وَلَقَدْ وَصَّيْنَا ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ مِن قَبْلِكُمْ وَإِيَّاكُمْ أَنِ ٱتَّقُوا۟ ٱللَّهَ ۚ وَإِن تَكْفُرُوا۟ فَإِنَّ لِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۚ وَكَانَ ٱللَّهُ غَنِيًّا حَمِيدًا
See 4:127.
42:14.
See 4:127.
42:14.
Important Words:
حمید (Praiseworthy) is derived from حمد which means, he praised or eulogized him; or he praised him for something depending on the latter’s will. Thus the describing of a pearl as lustrous is not حمد but مدح (see also 1:2). حمید or محمود with which it is almost synonymous, means, praised, eulogized or commended; praise-worthy or laudable. الحمید which is one of the names of God, means, He Who is praised or is praiseworthy in every case (Lane).
Commentary:
See the next verse.
a
4:127.
b
42:14.
a
See 4:127.
b
42:14.
597
Important Words:
حمید (Praiseworthy) is derived from حمد which means, he praised or eulogized him; or he praised him for something depending on the latter’s will. Thus the describing of a pearl as lustrous is not حمد but مدح (see also 1:2). حمید or محمود with which it is almost synonymous, means, praised, eulogized or commended; praise-worthy or laudable. الحمید which is one of the names of God, means, He Who is praised or is praiseworthy in every case (Lane).
Commentary:
See the next verse.
c
See 4:127.
d
42:14.
وَلِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۚ وَكَفَىٰ بِٱللَّهِ وَكِيلًا
4:127.
See 4:127.
See 4:127.
Commentary:
The expression, And to Allah belongs whatever is in the heavens and whatever is in the earth, is repeated thrice in this and the preceding verse to emphasize the fact that God will amply reward and protect from all harm and loss those who sincerely obey His commandments, because He is the Lord and Master of all that is in the heavens and the earth and because He is the Guardian over everything, so that He is in a position to help and reward those who act righteously and punish those who defy and break His laws.
c
4:127.
a
See 4:127.
598
Commentary:
The expression, And to Allah belongs whatever is in the heavens and whatever is in the earth, is repeated thrice in this and the preceding verse to emphasize the fact that God will amply reward and protect from all harm and loss those who sincerely obey His commandments, because He is the Lord and Master of all that is in the heavens and the earth and because He is the Guardian over everything, so that He is in a position to help and reward those who act righteously and punish those who defy and break His laws.
a
See 4:127.
يَٰٓأَيُّهَا ٱلنَّاسُ قَدْ جَآءَكُمُ ٱلرَّسُولُ بِٱلْحَقِّ مِن رَّبِّكُمْ فَـَٔامِنُوا۟ خَيْرًا لَّكُمْ ۚ وَإِن تَكْفُرُوا۟ فَإِنَّ لِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۚ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمًا
اَلْ کا ترجمہ ’’یہ‘‘ کیا گیا ہے۔
Commentary:
The words, to Allah belongs whatever is in the heavens and in the earth, have been added to point out that in case of disbelief the disbelievers cannot harm God or His religion. It is only themselves that they would harm.
1
اَلْ کا ترجمہ ’’یہ‘‘ کیا گیا ہے۔
634
Commentary:
The words, to Allah belongs whatever is in the heavens and in the earth, have been added to point out that in case of disbelief the disbelievers cannot harm God or His religion. It is only themselves that they would harm.
يَٰٓأَهْلَ ٱلْكِتَٰبِ لَا تَغْلُوا۟ فِى دِينِكُمْ وَلَا تَقُولُوا۟ عَلَى ٱللَّهِ إِلَّا ٱلْحَقَّ ۚ إِنَّمَا ٱلْمَسِيحُ عِيسَى ٱبْنُ مَرْيَمَ رَسُولُ ٱللَّهِ وَكَلِمَتُهُۥٓ أَلْقَىٰهَآ إِلَىٰ مَرْيَمَ وَرُوحٌ مِّنْهُ ۖ فَـَٔامِنُوا۟ بِٱللَّهِ وَرُسُلِهِۦ ۖ وَلَا تَقُولُوا۟ ثَلَٰثَةٌ ۚ ٱنتَهُوا۟ خَيْرًا لَّكُمْ ۚ إِنَّمَا ٱللَّهُ إِلَٰهٌ وَٰحِدٌ ۖ سُبْحَٰنَهُۥٓ أَن يَكُونَ لَهُۥ وَلَدٌ ۘ لَّهُۥ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۗ وَكَفَىٰ بِٱللَّهِ وَكِيلًا
5:78.
58:23.
5:74.
2:117; 10:69.
17:112; 18:5; 112:4, 5.
رُوْح (Ruh) 意指灵魂或精神;充满全身的呼吸, 如果离开了身体, 人就死亡; 安拉的启示或灵感; «古兰经»; 天使; 快乐和幸福; 恩惠 (Lane)。从以上谈及关于 Ruh 和 كَلِمَةْ (Kalimah) 的各种词义, 可以清楚地看出, 伊撒并没有特别的精神地位。这些用词和相似的用语在 «古兰经» 中用于其他先知, 也用于诸如玛尔彦等其他正直的人。(15:30; 32:10; 58:23) 它们用来洗刷犹太人对伊撒和玛尔彦的污蔑; 但并不说他们有特别的精神地位。
اس جگہ اہل کتاب سے مراد عیسائی ہیں نہ کہ یہودی۔ کیونکہ یہ عقائد (جن کا ردّ کیا گیا ہے) عیسائیوں کے ہیں۔
کَلِمَۃ کے معنے بشارت کے بھی ہوتے ہیں (فتح البیان)
5:74.
2:117; 10:69.
5:78.
58:23.
17:112; 18:5; 112:4, 5.
See {414}.
Ruh means, soul or spirit; the breath which pervades the whole body after the exit of which man dies; Divine revelation or inspiration; the Qur’an; angel; joy and happiness; mercy (Lane). From the above-mentioned different meanings of Ruh and Kalimah it becomes clear that no special spiritual status attaches to Jesus. These and similar expressions have been used in the Qur’an about other Prophets and also about other righteous persons such as Mary (15:30; 32:10; 58:23). They have been used to clear Jesus and Mary of the foul charges that were brought against them by the Jews and not to assign to them any special spiritual status.
5:78.
58:23.
5:74.
2:117; 10:69; 17:112; 18:5; 112:4, 5.
Important Words:
کلمته (His word). کلمة has been used in the Quran in different senses:(1) good tiding (e.g. 37:171, 172); (2) warning of coming punishment (e.g. 39:20); (3) a thing or being created without the instrumentality of any physical means, i.e. by the Will of God expressed by saying "Be" (e.g. 3:46-48); (4) a Sign (e.g. 18:110); (5) a message (e.g. 3:65); (6) a design; (e.g.9:40); (7) a word or saying (e.g. 23:101). See also 3:46.
روح (mercy) is derived from راح i.e. it became cool and pleasant; he was brisk, lively, active, prompt or quick. روح means, soul or spirit; the subtle substance in man which is the principle of vitality and of sensation and of voluntary motion; the breath which a man breathes and which pervades the whole body, after the exit of which he ceases to breathe; Divine revelation or inspiration; the Quran; angel; joy and happiness; mercy (Lane).
Commentary:
From the above-mentioned different meanings of روح and کلمة becomes clear that no higher spiritual status can be assigned to Jesus than to the other Prophets, on account of the word روح or کلمة having been used about him in the Quran. These and similar expressions have been used in the Quran about other Prophets also and even about persons who were not Prophets, such as Mary and the children of Adam (see 58:23; 15:30; 32:10; 21:92). It may be noted here that the words روح منه (mercy from Him) do not mean that the روح formed a part of the Divine Being but that it was only a gift of God. The expression منه (from Him) has been used in the Quran in this sense in 45:14.
In fact, the Quran uses these words about Jesus because foul charges were brought against him and his mother, Mary, by the Jews. These words are thus meant to exculpate and exonerate him from those charges and not to deify him. The Quranlends no support whatsoever to the absurd and unfounded view that Jesus was anything higher than a human being. He was human and of the earth, and yet a Messenger of God (e.g. 43:60; 19:31).
The verse refers to the three alleged persons of the Trinity, i.e. the Father, the Son and the Holy Ghost, and condemns Trinity, declaring Allah alone to be the one true God, and the Messiah and the Holy Spirit as only the servants of God and in no way sharers in Godhead.
a
5:78.
b
58:23.
c
5:74.
d
2:117; 10:69.
e
17:112; 18:5; 112:4, 5.
365
رُوْح (Ruh) 意指灵魂或精神;充满全身的呼吸, 如果离开了身体, 人就死亡; 安拉的启示或灵感; «古兰经»; 天使; 快乐和幸福; 恩惠 (Lane)。从以上谈及关于 Ruh 和 كَلِمَةْ (Kalimah) 的各种词义, 可以清楚地看出, 伊撒并没有特别的精神地位。这些用词和相似的用语在 «古兰经» 中用于其他先知, 也用于诸如玛尔彦等其他正直的人。(15:30; 32:10; 58:23) 它们用来洗刷犹太人对伊撒和玛尔彦的污蔑; 但并不说他们有特别的精神地位。
1
اس جگہ اہل کتاب سے مراد عیسائی ہیں نہ کہ یہودی۔ کیونکہ یہ عقائد (جن کا ردّ کیا گیا ہے) عیسائیوں کے ہیں۔
2
کَلِمَۃ کے معنے بشارت کے بھی ہوتے ہیں (فتح البیان)
a
5:78.
b
58:23.
c
5:74.
d
2:117; 10:69; 17:112; 18:5; 112:4, 5.
635
Important Words:
کلمته (His word). کلمة has been used in the Quran in different senses:(1) good tiding (e.g. 37:171, 172); (2) warning of coming punishment (e.g. 39:20); (3) a thing or being created without the instrumentality of any physical means, i.e. by the Will of God expressed by saying "Be" (e.g. 3:46-48); (4) a Sign (e.g. 18:110); (5) a message (e.g. 3:65); (6) a design; (e.g.9:40); (7) a word or saying (e.g. 23:101). See also 3:46.
روح (mercy) is derived from راح i.e. it became cool and pleasant; he was brisk, lively, active, prompt or quick. روح means, soul or spirit; the subtle substance in man which is the principle of vitality and of sensation and of voluntary motion; the breath which a man breathes and which pervades the whole body, after the exit of which he ceases to breathe; Divine revelation or inspiration; the Quran; angel; joy and happiness; mercy (Lane).
Commentary:
From the above-mentioned different meanings of روح and کلمة becomes clear that no higher spiritual status can be assigned to Jesus than to the other Prophets, on account of the word روح or کلمة having been used about him in the Quran. These and similar expressions have been used in the Quran about other Prophets also and even about persons who were not Prophets, such as Mary and the children of Adam (see 58:23; 15:30; 32:10; 21:92). It may be noted here that the words روح منه (mercy from Him) do not mean that the روح formed a part of the Divine Being but that it was only a gift of God. The expression منه (from Him) has been used in the Quran in this sense in 45:14.
In fact, the Quran uses these words about Jesus because foul charges were brought against him and his mother, Mary, by the Jews. These words are thus meant to exculpate and exonerate him from those charges and not to deify him. The Quranlends no support whatsoever to the absurd and unfounded view that Jesus was anything higher than a human being. He was human and of the earth, and yet a Messenger of God (e.g. 43:60; 19:31).
The verse refers to the three alleged persons of the Trinity, i.e. the Father, the Son and the Holy Ghost, and condemns Trinity, declaring Allah alone to be the one true God, and the Messiah and the Holy Spirit as only the servants of God and in no way sharers in Godhead.
a
5:74.
b
2:117; 10:69.
c
5:78.
d
58:23.
e
17:112; 18:5; 112:4, 5.
711
See {414}.
712
Ruh means, soul or spirit; the breath which pervades the whole body after the exit of which man dies; Divine revelation or inspiration; the Qur’an; angel; joy and happiness; mercy (Lane). From the above-mentioned different meanings of Ruh and Kalimah it becomes clear that no special spiritual status attaches to Jesus. These and similar expressions have been used in the Qur’an about other Prophets and also about other righteous persons such as Mary (15:30; 32:10; 58:23). They have been used to clear Jesus and Mary of the foul charges that were brought against them by the Jews and not to assign to them any special spiritual status.
۞ جَعَلَ ٱللَّهُ ٱلْكَعْبَةَ ٱلْبَيْتَ ٱلْحَرَامَ قِيَٰمًا لِّلنَّاسِ وَٱلشَّهْرَ ٱلْحَرَامَ وَٱلْهَدْىَ وَٱلْقَلَٰٓئِدَ ۚ ذَٰلِكَ لِتَعْلَمُوٓا۟ أَنَّ ٱللَّهَ يَعْلَمُ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ وَأَنَّ ٱللَّهَ بِكُلِّ شَىْءٍ عَلِيمٌ
قِـیَامًا کے معنے ہیں ایسی تعلیم جو کبھی منسوخ نہیں ہوتی (مفردات)
5:3.
2:126; 3:97, 98.
God has made Pilgrimage to the Ka‘bah a sign for the progress and prosperity of Muslims. So long as they will continue to perform Pilgrimage, God’s grace will continue to attend them. Pilgrimage is a means of support for men in a material sense also. Muslims from all parts of the world visit the Ka‘bah in hundreds of thousands every year and this serves as a potent means of support for the Meccans. But the promise is not confined to the people of Mecca but encompasses in its purview all mankind. Qiyam also signifies a teaching which is permanent and not subject to abrogation.
2:126; 3:97-98.
5:3.
Important Words:
قیاما (means of support and uplift) is the noun-infinitive from قام meaning, he stood up, or he stood still. They say: قام المرأةi.e. he (the husband) supported or maintained the woman. قام به قیاما تاما means, he managed it (an affair, etc.) perfectly. قیاماtherefore signifies, means of support and uplift (Lane, Aqrab & Zamakhshari). See also 4:6.
Commentary:
God has made Pilgrimage to the Ka‘bah a sign for the progress and prosperity of Muslims. So long as they will continue to perform Pilgrimage, God’s grace will continue to attend them. But it is regrettable that wealthy Muslims have now generally grown negligent in this respect, with the result that their glory has departed.
Pilgrimage is also a means of support for men in a material sense. Muslims from all parts of the world visit the Ka‘bah and this serves as a means of support for the people of Mecca. Abraham left his wife Hagar and his son Ishmael in the wilderness of Paran near Mecca, apparently to die from starvation. But God made provision not only for Hagar and Ishmael in that barren and bleak desert but also for their posterity for all times to come. See also ch. 106. But to say that the promise that the Pilgrimage will continue to prove a means of subsistence for Meccans only is to limit its vast scope and application. It certainly is not confined to the people of Mecca but encompasses all mankind. It is clear from the verse that not only will the Pilgrimage to Mecca with its attendant rites continue till the end of time, but that the world itself will last only so long as the Pilgrimage to the Ka‘bah continues and that it will come to an end when the Pilgrimage ceases to be performed. This is indeed a great prophecy; for there have been many places in the world which were the resorts of pilgrims in their own time but which have long ceased to be so and are now deserted and forgotten. But the Ka‘bah is meant to remain for all times "an inviolable house and a means of support and uplift for mankind".
c
2:126; 3:97, 98.
d
5:3.
1
قِـیَامًا کے معنے ہیں ایسی تعلیم جو کبھی منسوخ نہیں ہوتی (مفردات)
b
2:126; 3:97-98.
c
5:3.
725
Important Words:
قیاما (means of support and uplift) is the noun-infinitive from قام meaning, he stood up, or he stood still. They say: قام المرأةi.e. he (the husband) supported or maintained the woman. قام به قیاما تاما means, he managed it (an affair, etc.) perfectly. قیاماtherefore signifies, means of support and uplift (Lane, Aqrab & Zamakhshari). See also 4:6.
Commentary:
God has made Pilgrimage to the Ka‘bah a sign for the progress and prosperity of Muslims. So long as they will continue to perform Pilgrimage, God’s grace will continue to attend them. But it is regrettable that wealthy Muslims have now generally grown negligent in this respect, with the result that their glory has departed.
Pilgrimage is also a means of support for men in a material sense. Muslims from all parts of the world visit the Ka‘bah and this serves as a means of support for the people of Mecca. Abraham left his wife Hagar and his son Ishmael in the wilderness of Paran near Mecca, apparently to die from starvation. But God made provision not only for Hagar and Ishmael in that barren and bleak desert but also for their posterity for all times to come. See also ch. 106. But to say that the promise that the Pilgrimage will continue to prove a means of subsistence for Meccans only is to limit its vast scope and application. It certainly is not confined to the people of Mecca but encompasses all mankind. It is clear from the verse that not only will the Pilgrimage to Mecca with its attendant rites continue till the end of time, but that the world itself will last only so long as the Pilgrimage to the Ka‘bah continues and that it will come to an end when the Pilgrimage ceases to be performed. This is indeed a great prophecy; for there have been many places in the world which were the resorts of pilgrims in their own time but which have long ceased to be so and are now deserted and forgotten. But the Ka‘bah is meant to remain for all times "an inviolable house and a means of support and uplift for mankind".
a
5:3.
c
2:126; 3:97, 98.
794
God has made Pilgrimage to the Ka‘bah a sign for the progress and prosperity of Muslims. So long as they will continue to perform Pilgrimage, God’s grace will continue to attend them. Pilgrimage is a means of support for men in a material sense also. Muslims from all parts of the world visit the Ka‘bah in hundreds of thousands every year and this serves as a potent means of support for the Meccans. But the promise is not confined to the people of Mecca but encompasses in its purview all mankind. Qiyam also signifies a teaching which is permanent and not subject to abrogation.
لِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۚ إِنَّ ٱللَّهَ هُوَ ٱلْغَنِىُّ ٱلْحَمِيدُ
2:285; 10:56; 24:65.
2:285; 10:56; 24:65.
2:285; 10:56; 24:65.
e
2:285; 10:56; 24:65.
a
2:285; 10:56; 24:65.
a
2:285; 10:56; 24:65.
أَلَآ إِنَّ لِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۗ أَلَآ إِنَّ وَعْدَ ٱللَّهِ حَقٌّ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ
2:285; 10:67; 31:27.
آیت میں دو جگہ اَ لَا کا لفظ آیا ہے جس کے معنے ہوشیار کرنے کے ہیں۔ ہم نے پہلے اَ لَا کا ترجمہ ’’سنو‘‘ کر دیا ہے اور دوسرے اَلاَ کا ترجمہ ’’اور‘‘ کرکے اس کے ساتھ ملا دیا ہے اور اردو درست ہوگئی ہے۔
2:285; 10:67; 31:27.
2:285; 10:67; 31:27.
Commentary:
The verse points to a great truth. As all that is in the heavens and the earth belongs to Allah it is vain and foolish to try to please Him or His Messengers by offering them bribes (see the preceding verse). The Prophets of God cannot be prevented from carrying out their mission for the sake of bribes. The Meccans, desiring to stop the preaching of the Holy Prophet against idolatry, offered him every kind of bribe; but the only reply which all those bribes and temptations elicited from him was to the effect that even if they placed the sun on his right and the moon on his left, he would not give up his mission (Hisham & Zurqani).
The fact is that as kings and potentates need the things of this world, therefore bribes and ransoms please them, but God Himself being the Creator of all things, ransoms have no value for Him except that one should offer the sacrifice of one’s own self, which finds ready acceptance with Him, for such sacrifice is a means of self-purification.
f
2:285; 10:67; 31:27.
1
آیت میں دو جگہ اَ لَا کا لفظ آیا ہے جس کے معنے ہوشیار کرنے کے ہیں۔ ہم نے پہلے اَ لَا کا ترجمہ ’’سنو‘‘ کر دیا ہے اور دوسرے اَلاَ کا ترجمہ ’’اور‘‘ کرکے اس کے ساتھ ملا دیا ہے اور اردو درست ہوگئی ہے۔
a
2:285; 10:67; 31:27.
1331
Commentary:
The verse points to a great truth. As all that is in the heavens and the earth belongs to Allah it is vain and foolish to try to please Him or His Messengers by offering them bribes (see the preceding verse). The Prophets of God cannot be prevented from carrying out their mission for the sake of bribes. The Meccans, desiring to stop the preaching of the Holy Prophet against idolatry, offered him every kind of bribe; but the only reply which all those bribes and temptations elicited from him was to the effect that even if they placed the sun on his right and the moon on his left, he would not give up his mission (Hisham & Zurqani).
The fact is that as kings and potentates need the things of this world, therefore bribes and ransoms please them, but God Himself being the Creator of all things, ransoms have no value for Him except that one should offer the sacrifice of one’s own self, which finds ready acceptance with Him, for such sacrifice is a means of self-purification.
a
2:285; 10:67; 31:27.
قَالُوا۟ ٱتَّخَذَ ٱللَّهُ وَلَدًا ۗ سُبْحَٰنَهُۥ ۖ هُوَ ٱلْغَنِىُّ ۖ لَهُۥ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۚ إِنْ عِندَكُم مِّن سُلْطَٰنٍۭ بِهَٰذَآ ۚ أَتَقُولُونَ عَلَى ٱللَّهِ مَا لَا تَعْلَمُونَ
2:117; 4:172; 9:31; 17:112; 18:5, 6.
یعنی مسلمان۔
2:117; 4:172; 9:31; 17:112; 18:5, 6.
(a) God is immune to the laws of decay and death and therefore requires no son to continue His work. (b) Being Self-Sufficient He needs no son to help Him in conducting the affairs of the universe. (c) The doctrine is based on no sound ground and does not go beyond mere idle philosophical surmises and conjectures. This is the significance of this verse.
2:117; 4:172; 9:31; 17:112; 18:5, 6.
Commentary:
In v. 67, it had been hinted that in the false doctrines of disbelievers lie hidden the seeds of their destruction. In the present verse, the Quran proceeds to refute the doctrine of the plurality of gods, the most heinous of all false beliefs, and of the various forms of this doctrine it selects the belief that God has a son. This doctrine differs from other known polytheistic dogmas in that, whereas in other forms of shirk, idolaters claim only that they can attain nearness to God through the instrumentality of their gods, by this doctrine a person is believed to be an actual partner in Godhead.
Four arguments have been given here in refutation of the doctrine that a person can be a Son of God. The first is contained in the words, Holy is He, which mean that God is free from all defects and imperfections. But the belief that God has a son presupposes the presence of carnal passions in Him as well as His being subject to the laws of decay and death, for only such beings or things are perpetuated in their progeny as are subject to decay and death. The earth, the sun and the moon, for instance, have no issue because they are above the familiar law of death and decay; but animals and plants wither and die. Therefore they produce their substitutes which take their place when they are gone. Thus the existence of the progeny of a thing presupposes its mortality.
The second argument is embodied in the words, He is Self-Sufficient, which mean that in His work of running the universe God does not need anybody’s help. Progeny, besides saving a person from extinction, helps him to carry on his work. But God being Self-Sufficient needs no helper in that respect either.
The third argument is contained in the sentence, To Him belongs whatever is in the heavens and whatever is in the earth. Sometimes one can make or originate a thing but lacks the power or ability to keep it in his possession or under his control and therefore needs assistance. But God does not need anybody’s help to keep the universe in His possession or under His control.
The fourth argument is implied in the expression, You have no authority for this, which signifies that the doctrine of the plurality of gods is based on no sound or solid ground. Its whole basis lies in the fancy and caprice of men. This fact alone constitutes an argument against this foolish doctrine. All efforts to find some real evidence in support of shirk, do not go beyond mere indulgence in idle philosophical discussion, and no real basis has so far been found for it.
The argument embodied in the words, Do you say against Allah what you know not?, is given in 13:34, in the words, Would you inform Him of what He does not know in the earth? The difference in the wording is due to the fact that in the verse under comment it is pointed out that shirk springs from the ignorance of man and is not based on any sound reasoning, while in 13:34 it is said that the doctrine of shirk involves the charge of ignorance on the part of God, for it means that He failed to know and make known the existence of gods and it was left to idolaters to disclose the godhead of their deities by the force of their own knowledge.
g
2:117; 4:172; 9:31; 17:112; 18:5, 6.
1
یعنی مسلمان۔
a
2:117; 4:172; 9:31; 17:112; 18:5, 6.
1344
Commentary:
In v. 67, it had been hinted that in the false doctrines of disbelievers lie hidden the seeds of their destruction. In the present verse, the Quran proceeds to refute the doctrine of the plurality of gods, the most heinous of all false beliefs, and of the various forms of this doctrine it selects the belief that God has a son. This doctrine differs from other known polytheistic dogmas in that, whereas in other forms of shirk, idolaters claim only that they can attain nearness to God through the instrumentality of their gods, by this doctrine a person is believed to be an actual partner in Godhead.
Four arguments have been given here in refutation of the doctrine that a person can be a Son of God. The first is contained in the words, Holy is He, which mean that God is free from all defects and imperfections. But the belief that God has a son presupposes the presence of carnal passions in Him as well as His being subject to the laws of decay and death, for only such beings or things are perpetuated in their progeny as are subject to decay and death. The earth, the sun and the moon, for instance, have no issue because they are above the familiar law of death and decay; but animals and plants wither and die. Therefore they produce their substitutes which take their place when they are gone. Thus the existence of the progeny of a thing presupposes its mortality.
The second argument is embodied in the words, He is Self-Sufficient, which mean that in His work of running the universe God does not need anybody’s help. Progeny, besides saving a person from extinction, helps him to carry on his work. But God being Self-Sufficient needs no helper in that respect either.
The third argument is contained in the sentence, To Him belongs whatever is in the heavens and whatever is in the earth. Sometimes one can make or originate a thing but lacks the power or ability to keep it in his possession or under his control and therefore needs assistance. But God does not need anybody’s help to keep the universe in His possession or under His control.
The fourth argument is implied in the expression, You have no authority for this, which signifies that the doctrine of the plurality of gods is based on no sound or solid ground. Its whole basis lies in the fancy and caprice of men. This fact alone constitutes an argument against this foolish doctrine. All efforts to find some real evidence in support of shirk, do not go beyond mere indulgence in idle philosophical discussion, and no real basis has so far been found for it.
The argument embodied in the words, Do you say against Allah what you know not?, is given in 13:34, in the words, Would you inform Him of what He does not know in the earth? The difference in the wording is due to the fact that in the verse under comment it is pointed out that shirk springs from the ignorance of man and is not based on any sound reasoning, while in 13:34 it is said that the doctrine of shirk involves the charge of ignorance on the part of God, for it means that He failed to know and make known the existence of gods and it was left to idolaters to disclose the godhead of their deities by the force of their own knowledge.
a
2:117; 4:172; 9:31; 17:112; 18:5, 6.
1277
(a) God is immune to the laws of decay and death and therefore requires no son to continue His work. (b) Being Self-Sufficient He needs no son to help Him in conducting the affairs of the universe. (c) The doctrine is based on no sound ground and does not go beyond mere idle philosophical surmises and conjectures. This is the significance of this verse.
ٱللَّهِ ٱلَّذِى لَهُۥ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۗ وَوَيْلٌ لِّلْكَٰفِرِينَ مِنْ عَذَابٍ شَدِيدٍ
19:38; 38:28; 51:61.
19:38; 38:28; 51:61.
19:38; 38:28; 51:61.
Commentary:
This verse is grammatically connected with the one that precedes it, the word "Allah" used here being in apposition with the words "Mighty" and "Praiseworthy" occurring in the preceding verse. The expression, to Whom belongs whatever is in the heavens and whatever is in the earth, means that the whole universe bears witness to God’s being "the Mighty," for both heavens and earth are governed by the same law. Similarly, by the entire absence of any defect or flaw, they bear witness to His being "the Praiseworthy." So those who establish their connection with such a God will naturally experience a great inner change as a result of which they will be vouchsafed the dominion of both heaven and earth. It is noteworthy how magnificently this promise was fulfilled in the time of the Holy Prophet. So great was the temporal power of Islam that the Khalifah issued orders from his seat of government and the whole Muslim world, which practically coincided with the then known world, reverently obeyed him. Similarly, early Muslims were looked upon as models of moral integrity and spiritual eminence, and history abounds in examples of the purity of their character.
d
19:38; 38:28; 51:61.
a
19:38; 38:28; 51:61.
1657
Commentary:
This verse is grammatically connected with the one that precedes it, the word "Allah" used here being in apposition with the words "Mighty" and "Praiseworthy" occurring in the preceding verse. The expression, to Whom belongs whatever is in the heavens and whatever is in the earth, means that the whole universe bears witness to God’s being "the Mighty," for both heavens and earth are governed by the same law. Similarly, by the entire absence of any defect or flaw, they bear witness to His being "the Praiseworthy." So those who establish their connection with such a God will naturally experience a great inner change as a result of which they will be vouchsafed the dominion of both heaven and earth. It is noteworthy how magnificently this promise was fulfilled in the time of the Holy Prophet. So great was the temporal power of Islam that the Khalifah issued orders from his seat of government and the whole Muslim world, which practically coincided with the then known world, reverently obeyed him. Similarly, early Muslims were looked upon as models of moral integrity and spiritual eminence, and history abounds in examples of the purity of their character.
d
19:38; 38:28; 51:61.
ٱلْحَمْدُ لِلَّهِ ٱلَّذِى لَهُۥ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ وَلَهُ ٱلْحَمْدُ فِى ٱلْءَاخِرَةِ ۚ وَهُوَ ٱلْحَكِيمُ ٱلْخَبِيرُ
قرآن کریم میں ابتدا کا لفظ نہیں صرف آخرت کا ہے مگر عربی زبان کا قاعدہ ہے کہ جو لفظ بالمقابل ہوں ان میں سے ایک کو حذف کر دیتے ہیں اور بعد میں عبارت سے اس کو نکال لیتے ہیں۔ چونکہ یہاں آخرت کا لفظ موجود تھا ہم نے ابتدا کا لفظ نکال لیا۔
یعنی خداتعالیٰ نے کلام کے نازل کرنے میں بڑی حکمت رکھی ہے کیونکہ اس کے ذریعہ سے انسان ہدایت پاتا ہے اور اللہ تعالیٰ تک پہنچتا ہے اور وہ ہر چیز سے خبردار ہے یعنی اس کو پتہ تھا کہ انسان بغیر خدا کی ہدایت کے کمال تک نہیں پہنچ سکتا۔
Five Chapters of the Qur’an, i.e. 1st, 6th, 18th, 35th and the present one, begin with the words 'All praise is due to Allah.' All these Chapters, expressly or by implication, deal with the subject of the Lordship, Almightiness and Majesty of God.
Commentary:
Five chapters of the Quran i.e. 1st, 6th, 18th, 35th and the present one, begin with the words "All praise is due to Allah."All these chapters, expressly or by implication, deal with the subject of the Lordship, Almightiness and Majesty of God. The preceding several chapters embodied prophecies about the rise, progress and the ultimate victory of Islam over false faiths. In the present Surah, however, the Muslims are warned that they should be on their guard against falling into bad ways. God being the Lord of all the worlds, He has no relation with any particular people and so if they followed evil ways as did the Israelites in the time of Solomon, all their power and glory will vanish and like the Israelites they will fall a victim to misery, degradation and ruin.
The words "His is praise in the Hereafter" refer to the time when Islam again will become triumphant after its decline. A detailed reference to this has been made in 32:6.
1
قرآن کریم میں ابتدا کا لفظ نہیں صرف آخرت کا ہے مگر عربی زبان کا قاعدہ ہے کہ جو لفظ بالمقابل ہوں ان میں سے ایک کو حذف کر دیتے ہیں اور بعد میں عبارت سے اس کو نکال لیتے ہیں۔ چونکہ یہاں آخرت کا لفظ موجود تھا ہم نے ابتدا کا لفظ نکال لیا۔
2
یعنی خداتعالیٰ نے کلام کے نازل کرنے میں بڑی حکمت رکھی ہے کیونکہ اس کے ذریعہ سے انسان ہدایت پاتا ہے اور اللہ تعالیٰ تک پہنچتا ہے اور وہ ہر چیز سے خبردار ہے یعنی اس کو پتہ تھا کہ انسان بغیر خدا کی ہدایت کے کمال تک نہیں پہنچ سکتا۔
3131
Commentary:
Five chapters of the Quran i.e. 1st, 6th, 18th, 35th and the present one, begin with the words "All praise is due to Allah."All these chapters, expressly or by implication, deal with the subject of the Lordship, Almightiness and Majesty of God. The preceding several chapters embodied prophecies about the rise, progress and the ultimate victory of Islam over false faiths. In the present Surah, however, the Muslims are warned that they should be on their guard against falling into bad ways. God being the Lord of all the worlds, He has no relation with any particular people and so if they followed evil ways as did the Israelites in the time of Solomon, all their power and glory will vanish and like the Israelites they will fall a victim to misery, degradation and ruin.
The words "His is praise in the Hereafter" refer to the time when Islam again will become triumphant after its decline. A detailed reference to this has been made in 32:6.
2375
Five Chapters of the Qur’an, i.e. 1st, 6th, 18th, 35th and the present one, begin with the words 'All praise is due to Allah.' All these Chapters, expressly or by implication, deal with the subject of the Lordship, Almightiness and Majesty of God.
وَلِلَّهِ يَسْجُدُ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ مِن دَآبَّةٍ وَٱلْمَلَٰٓئِكَةُ وَهُمْ لَا يَسْتَكْبِرُونَ
13:16; 22:19.
13:16; 22:19.
13:16; 22:19.
Commentary:
The verse admonishes disbelievers that when God has decreed that angels in the heavens and those that live and move on the earth should serve the cause of the Holy Prophet, all their efforts against him will prove futile. His shadow will increase and theirs will decrease.
a
13:16; 22:19.
a
13:16; 22:19.
1851
Commentary:
The verse admonishes disbelievers that when God has decreed that angels in the heavens and those that live and move on the earth should serve the cause of the Holy Prophet, all their efforts against him will prove futile. His shadow will increase and theirs will decrease.
a
13:16; 22:19.
وَلَهُۥ مَا فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَلَهُ ٱلدِّينُ وَاصِبًا ۚ أَفَغَيْرَ ٱللَّهِ تَتَّقُونَ
39:4.
39:4.
39:4.
Important Words:
واصبا (forever) is derived from وصب which means, it continued; was constant; was fixed, settled or firm. They say وصب لبن الناقة i.e. the milk of the camel continued or was constant. وصب علی الامر means, he kept, attended or applied himself constantly, perseveringly or assiduously to the thing and managed it or conducted it well. The Quranic expression, وله الدین واصبا means, to Him shall be rendered obedience perpetually or constantly, whether man be content with that which he is commanded to do or not, or whether it be easy for him or not; to Him shall be rendered obedience, even if it be attended by successive fatigue (Lane).
Commentary:
In this verse the argument in refutation of polytheism is continued. The verse means to say that if we study the working of the universe we would find a wonderful uniformity of system running through it. If there had been more gods than one, this uniformity would not have existed. Moreover, if there had been two gods one would have to be subordinate to the other to carry out the latter’s orders. In that case his existence would have been superfluous. But if both of them had been of equal status, then each of them would have his own separate sphere of influence and control. In such an event, differences would certainly have arisen between the two. But both these suppositions are absurd. Hence there must be One God, the only Creator of the entire universe.
d
39:4.
a
39:4.
1854
Important Words:
واصبا (forever) is derived from وصب which means, it continued; was constant; was fixed, settled or firm. They say وصب لبن الناقة i.e. the milk of the camel continued or was constant. وصب علی الامر means, he kept, attended or applied himself constantly, perseveringly or assiduously to the thing and managed it or conducted it well. The Quranic expression, وله الدین واصبا means, to Him shall be rendered obedience perpetually or constantly, whether man be content with that which he is commanded to do or not, or whether it be easy for him or not; to Him shall be rendered obedience, even if it be attended by successive fatigue (Lane).
Commentary:
In this verse the argument in refutation of polytheism is continued. The verse means to say that if we study the working of the universe we would find a wonderful uniformity of system running through it. If there had been more gods than one, this uniformity would not have existed. Moreover, if there had been two gods one would have to be subordinate to the other to carry out the latter’s orders. In that case his existence would have been superfluous. But if both of them had been of equal status, then each of them would have his own separate sphere of influence and control. In such an event, differences would certainly have arisen between the two. But both these suppositions are absurd. Hence there must be One God, the only Creator of the entire universe.
c
39:4.
لَهُۥ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ وَمَا بَيْنَهُمَا وَمَا تَحْتَ ٱلثَّرَىٰ
2:285; 3:130; 5:19.
2:285; 3:130; 5:19.
2:285; 3:130; 5:19.
Important Words:
الثری (moist sub-soil) is derived from ثری (thariya). They say ثریت الارض i.e. the earth or land became moist and soft after drought or dryness. ثری means moisture; humidity of the earth; moist earth. The Arabs say یبس الثری بینھم i.e. the fresh, vigorous friendship between them withered—they became enemies after they were friends. The word also means, good or anything good. They say فلان قریب الثری i.e. such a one is a person from whom good is easy of attainment. تحت الثری means, what is beneath the earth (Lane & Aqrab).
Commentary:
The verse means to say that as the Quran has been revealed by God Whose dominion and control extend to all that is in the heavens and the earth, so all the celestial and terrestrial forces will be pressed into service to further the cause of Islam.
a
2:285; 3:130; 5:19.
b
2:285; 3:130; 5:19.
2243
Important Words:
الثری (moist sub-soil) is derived from ثری (thariya). They say ثریت الارض i.e. the earth or land became moist and soft after drought or dryness. ثری means moisture; humidity of the earth; moist earth. The Arabs say یبس الثری بینھم i.e. the fresh, vigorous friendship between them withered—they became enemies after they were friends. The word also means, good or anything good. They say فلان قریب الثری i.e. such a one is a person from whom good is easy of attainment. تحت الثری means, what is beneath the earth (Lane & Aqrab).
Commentary:
The verse means to say that as the Quran has been revealed by God Whose dominion and control extend to all that is in the heavens and the earth, so all the celestial and terrestrial forces will be pressed into service to further the cause of Islam.
a
2:285; 3:130; 5:19.
لَّهُۥ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۗ وَإِنَّ ٱللَّهَ لَهُوَ ٱلْغَنِىُّ ٱلْحَمِيدُ
2:256; 10:56; 31:27.
2:256; 10:56; 31:27.
2:256; 10:56; 31:27.
Commentary:
The theme of the previous verse is continued in this verse, viz. Islam will prosper and make vast conquests because God Who is the Lord of the heavens and the earth has sent it and He is at its back. God has willed that His kingdom shall be established in the earth and His worship shall take the place of the worship of false deities. He has decreed that His glory shall be extolled and His praises sung in the world because He is worthy of all praise.
a
2:256; 10:56; 31:27.
a
2:256; 10:56; 31:27.
2494
Commentary:
The theme of the previous verse is continued in this verse, viz. Islam will prosper and make vast conquests because God Who is the Lord of the heavens and the earth has sent it and He is at its back. God has willed that His kingdom shall be established in the earth and His worship shall take the place of the worship of false deities. He has decreed that His glory shall be extolled and His praises sung in the world because He is worthy of all praise.
a
2:256; 10:56; 31:27.
أَلَآ إِنَّ لِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۖ قَدْ يَعْلَمُ مَآ أَنتُمْ عَلَيْهِ وَيَوْمَ يُرْجَعُونَ إِلَيْهِ فَيُنَبِّئُهُم بِمَا عَمِلُوا۟ ۗ وَٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمٌۢ
2:285; 10:56; 31:27.
2:285; 10:56; 31:27.
2:285; 10:56; 31:27.
Commentary:
The verse means to say that the commandments and injunctions given above are meant for the social, moral and spiritual uplift of Muslims, and, as God is the sole Master of all that is in the heavens and the earth, therefore, no real and enduring progress is possible without giving unstinted and unconditional obedience to His commandments.
The words, "Allah knows everything full well," mean that God knows full well what particular commandment is needed for a community in a certain situation. So His commandments entail no real embarrassment to Muslims and cannot be disobeyed with impunity.
b
2:285; 10:56; 31:27.
b
2:285; 10:56; 31:27.
2639
Commentary:
The verse means to say that the commandments and injunctions given above are meant for the social, moral and spiritual uplift of Muslims, and, as God is the sole Master of all that is in the heavens and the earth, therefore, no real and enduring progress is possible without giving unstinted and unconditional obedience to His commandments.
The words, "Allah knows everything full well," mean that God knows full well what particular commandment is needed for a community in a certain situation. So His commandments entail no real embarrassment to Muslims and cannot be disobeyed with impunity.
b
2:285; 10:56; 31:27.
لَهُۥ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۖ وَهُوَ ٱلْعَلِىُّ ٱلْعَظِيمُ
16:53; 22:65; 31:27.
یہ عَظِیْم کے تفسیری معنے ہیں۔
16:53; 22:65; 31:27.
16:53; 22:65; 31:27.
c
16:53; 22:65; 31:27.
2
یہ عَظِیْم کے تفسیری معنے ہیں۔
c
16:53; 22:65; 31:27.
c
16:53; 22:65; 31:27.
صِرَٰطِ ٱللَّهِ ٱلَّذِى لَهُۥ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۗ أَلَآ إِلَى ٱللَّهِ تَصِيرُ ٱلْأُمُورُ
伊斯兰教是生命、是光、是通往安拉的路、是导致人类实现安拉的创造的伟大而崇高的目的。
The beginning and the end of all things is in the hand of Allah.
Commentary:
Islam is the life and the light, and the way that leads to God and to realization by man of the great and sublime object of his creation.
The words, to Allah do all things return, mean that the beginning and the end of all things is in the hand of Allah.
1217
伊斯兰教是生命、是光、是通往安拉的路、是导致人类实现安拉的创造的伟大而崇高的目的。
3639
Commentary:
Islam is the life and the light, and the way that leads to God and to realization by man of the great and sublime object of his creation.
The words, to Allah do all things return, mean that the beginning and the end of all things is in the hand of Allah.
2668
The beginning and the end of all things is in the hand of Allah.
قُلْ أَتُعَلِّمُونَ ٱللَّهَ بِدِينِكُمْ وَٱللَّهُ يَعْلَمُ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۚ وَٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمٌ
20:8; 22:71; 27:66.
20:8; 22:71; 27:66.
b
20:8; 22:71; 27:66.
a
10:19.
b
20:8; 22:71; 27:66.
b
20:8; 22:71; 27:66.
وَلِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ لِيَجْزِىَ ٱلَّذِينَ أَسَٰٓـُٔوا۟ بِمَا عَمِلُوا۟ وَيَجْزِىَ ٱلَّذِينَ أَحْسَنُوا۟ بِٱلْحُسْنَى
4:124-125; 6:161; 41:47.
b
4:124-125; 6:161; 41:47.
سَبَّحَ لِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۖ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ
17:45; 24:42; 61:2; 62:2; 64:2.
سَبَحَ فِی حَوَائِجِه (Sabaha Fi Hawā’ijihi) 的意思是, 他忙于谋生, 忙于自己的事。سَبْح (Sabh) 表示干活, 或迅速而极其辛勤地干活, 短语 سُبْحَانَ الله (Subhanallah) 指委身安拉的迅速, 效劳或服从安拉的敏捷。由这单词的词根意思来看, 源出 سَبَّحَ (Sabbaha) 而来的不定式名词 تَسْبِيْح (Tasbih) 是指: 宣言安拉绝对完美无缺, 或立刻为安拉效劳, 迅速服从安拉, 说 ‘赞美安拉’ (Lane)。这节经文因此表示, 宇宙间每一事物都在准时而有规则地做着分内的工作, 利用安拉恩赐的才能和力量以极好的方式实现其创造的目的, 令人不由得出这样一个结论: 宇宙的设计者和建筑师真是全能全智; 全世界以及每一创造物各自在其有限的范围内都证明安拉的杰作在所有方面都绝对没有丝毫缺陷、瑕疵、绝对完美无缺。这就是 تَسْبِيْح (Tasbih) 的意义。
17:45; 24:42; 61:2; 62:2; 64:2.
Sabaha Fi Hawa’ijihi means, he busied himself in earning his subsistence or in his affairs. Sabh signifies doing one’s work or doing it with utmost effort and quickly, and the expression Subhanallah denotes quickness in betaking oneself to God and agility in serving or obeying Him. In view of the root-meaning of this word, the Infinitive Noun Tasbih from Sabbaha means, declaring God to be far from every imperfection or defect or betaking oneself quickly to God’s service and to be prompt in obeying Him saying Subhanallah (Lane). The verse thus means that everything in the universe is doing its allotted task punctually and regularly, and by making use of the faculties and powers bestowed upon it by God is fulfilling the object of its creation in such a wonderful manner that one is irresistibly drawn to the conclusion that the Designer and Architect of the universe is, indeed, Mighty and Wise and that the whole world collectively and every created thing individu
17:45; 24:42; 61:2; 62:2; 64:2.
Important Words:
سبح (glorifies) is derived from (sabaha). They say سبح فی الماء i.e. he swam in the water. سبح فی الارض means, he went or travelled far in the land. سبح فی حوائجه means, he occupied himself in the accomplishment of his needs. سبح الرجل means, the man busied himself in earning his subsistence or in his affairs. سبح (sabhun) thus would signify doing one’s task or doing it with utmost effort and quickly, and سبحان اللّٰه denotes quickness in betaking oneself to God and agility in serving or obeying Him and therefore may be rendered, "I betake myself quickly to the service of God and am prompt in obeying Him." In view of the root meaning of this word, the inf. Noun تسبیح would mean, declaring God to be far removed from every imperfection, defect and impurity, or betaking oneself quickly to God’s service and to be prompt in obeying Him (Lane & Aqrab).
Commentary:
The verse purports to say that everything in the universe is doing its allotted task punctually and regularly, and by making use of the attributes and powers bestowed upon it by God is fulfilling the object of its creation in such a wonderful manner that one is irresistibly drawn to the conclusion that the Designer and Architect of the universe is indeed Mighty, and Wise, and that the whole universe collectively, and every created thing individually and in its own limited sphere, bears testimony to the undeniable fact that God’s handiwork is absolutely free from flaw, defect or imperfection in all its multifarious and multitudinous aspects. This is the meaning and significance of تسبیح. In fact, the perfection of a work presupposes two things: (a) that its doer possesses all the necessary means for accomplishing it and (b) that he possesses complete and perfect knowledge about it. God is Mighty and Wise, says the verse, i.e. His handiwork being flawless demonstrates His wisdom and might. The verse may also signify that by the revelation of the Quran such a great change will come over Arabia that this land, reeking with superstition, ignorance and idol worship, will reverberate with the glorification of the Mighty and Wise Creator and Master of the universe.
b
17:45; 24:42; 61:2; 62:2; 64:2.
1400A
سَبَحَ فِی حَوَائِجِه (Sabaha Fi Hawā’ijihi) 的意思是, 他忙于谋生, 忙于自己的事。سَبْح (Sabh) 表示干活, 或迅速而极其辛勤地干活, 短语 سُبْحَانَ الله (Subhanallah) 指委身安拉的迅速, 效劳或服从安拉的敏捷。由这单词的词根意思来看, 源出 سَبَّحَ (Sabbaha) 而来的不定式名词 تَسْبِيْح (Tasbih) 是指: 宣言安拉绝对完美无缺, 或立刻为安拉效劳, 迅速服从安拉, 说 ‘赞美安拉’ (Lane)。这节经文因此表示, 宇宙间每一事物都在准时而有规则地做着分内的工作, 利用安拉恩赐的才能和力量以极好的方式实现其创造的目的, 令人不由得出这样一个结论: 宇宙的设计者和建筑师真是全能全智; 全世界以及每一创造物各自在其有限的范围内都证明安拉的杰作在所有方面都绝对没有丝毫缺陷、瑕疵、绝对完美无缺。这就是 تَسْبِيْح (Tasbih) 的意义。
b
17:45; 24:42; 61:2; 62:2; 64:2.
4146
Important Words:
سبح (glorifies) is derived from (sabaha). They say سبح فی الماء i.e. he swam in the water. سبح فی الارض means, he went or travelled far in the land. سبح فی حوائجه means, he occupied himself in the accomplishment of his needs. سبح الرجل means, the man busied himself in earning his subsistence or in his affairs. سبح (sabhun) thus would signify doing one’s task or doing it with utmost effort and quickly, and سبحان اللّٰه denotes quickness in betaking oneself to God and agility in serving or obeying Him and therefore may be rendered, "I betake myself quickly to the service of God and am prompt in obeying Him." In view of the root meaning of this word, the inf. Noun تسبیح would mean, declaring God to be far removed from every imperfection, defect and impurity, or betaking oneself quickly to God’s service and to be prompt in obeying Him (Lane & Aqrab).
Commentary:
The verse purports to say that everything in the universe is doing its allotted task punctually and regularly, and by making use of the attributes and powers bestowed upon it by God is fulfilling the object of its creation in such a wonderful manner that one is irresistibly drawn to the conclusion that the Designer and Architect of the universe is indeed Mighty, and Wise, and that the whole universe collectively, and every created thing individually and in its own limited sphere, bears testimony to the undeniable fact that God’s handiwork is absolutely free from flaw, defect or imperfection in all its multifarious and multitudinous aspects. This is the meaning and significance of تسبیح. In fact, the perfection of a work presupposes two things: (a) that its doer possesses all the necessary means for accomplishing it and (b) that he possesses complete and perfect knowledge about it. God is Mighty and Wise, says the verse, i.e. His handiwork being flawless demonstrates His wisdom and might. The verse may also signify that by the revelation of the Quran such a great change will come over Arabia that this land, reeking with superstition, ignorance and idol worship, will reverberate with the glorification of the Mighty and Wise Creator and Master of the universe.
b
17:45; 24:42; 61:2; 62:2; 64:2.
2981
Sabaha Fi Hawa’ijihi means, he busied himself in earning his subsistence or in his affairs. Sabh signifies doing one’s work or doing it with utmost effort and quickly, and the expression Subhanallah denotes quickness in betaking oneself to God and agility in serving or obeying Him. In view of the root-meaning of this word, the Infinitive Noun Tasbih from Sabbaha means, declaring God to be far from every imperfection or defect or betaking oneself quickly to God’s service and to be prompt in obeying Him saying Subhanallah (Lane). The verse thus means that everything in the universe is doing its allotted task punctually and regularly, and by making use of the faculties and powers bestowed upon it by God is fulfilling the object of its creation in such a wonderful manner that one is irresistibly drawn to the conclusion that the Designer and Architect of the universe is, indeed, Mighty and Wise and that the whole world collectively and every created thing individu
أَلَمْ تَرَ أَنَّ ٱللَّهَ يَعْلَمُ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۖ مَا يَكُونُ مِن نَّجْوَىٰ ثَلَٰثَةٍ إِلَّا هُوَ رَابِعُهُمْ وَلَا خَمْسَةٍ إِلَّا هُوَ سَادِسُهُمْ وَلَآ أَدْنَىٰ مِن ذَٰلِكَ وَلَآ أَكْثَرَ إِلَّا هُوَ مَعَهُمْ أَيْنَ مَا كَانُوا۟ ۖ ثُمَّ يُنَبِّئُهُم بِمَا عَمِلُوا۟ يَوْمَ ٱلْقِيَٰمَةِ ۚ إِنَّ ٱللَّهَ بِكُلِّ شَىْءٍ عَلِيمٌ
Commentary:
The subject which was only indirectly introduced in v. 6 has been elaborated in this and the next few verses. The present verse refers to the secret plots and conspiracies against Islam of the Jews and hypocrites of Medina. It condemns this evil practice and warns them that their plots are not hidden from God. He has sent the Holy Prophet and He is his Guardian and Protector, and their conspiracies would do him no harm. They are further warned that they would be punished for their wicked designs. The expulsion of the three Jewish tribes from Medina was the result of their repeated acts of defection and infidelity and of their secret plots against Islam and against the life of the Holy Prophet.
4177
Commentary:
The subject which was only indirectly introduced in v. 6 has been elaborated in this and the next few verses. The present verse refers to the secret plots and conspiracies against Islam of the Jews and hypocrites of Medina. It condemns this evil practice and warns them that their plots are not hidden from God. He has sent the Holy Prophet and He is his Guardian and Protector, and their conspiracies would do him no harm. They are further warned that they would be punished for their wicked designs. The expulsion of the three Jewish tribes from Medina was the result of their repeated acts of defection and infidelity and of their secret plots against Islam and against the life of the Holy Prophet.
سَبَّحَ لِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۖ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ
17:45; 24:42; 61:2; 62:2; 64:2.
Commentary:
For note on سبح للّٰه see 57:2. But whereas تسبیح (glorifying) is used with regard to God’s attributes, تقدیس (extolling His holiness) is used concerning His actions.
b
17:45; 24:42; 61:2; 62:2; 64:2.
1409
见注释1400A。تَسْبِيْح (Tasbih, 赞美) 用于有关安拉的常德, 而 تَقْدِيْس (Taqdis 颂美安拉的神圣) 用于有关安拉的作为。
b
17:45; 24:42; 61:2; 62:2; 64:2.
4189
Commentary:
For note on سبح للّٰه see 57:2. But whereas تسبیح (glorifying) is used with regard to God’s attributes, تقدیس (extolling His holiness) is used concerning His actions.
b
17:45; 24:42; 61:2; 62:2; 64:2.
3015
See {2981}. Whereas Tasbih (glorifying) is used with regard to God’s attributes, Taqdis (extolling His holiness) is used concerning His actions.
هُوَ ٱللَّهُ ٱلْخَٰلِقُ ٱلْبَارِئُ ٱلْمُصَوِّرُ ۖ لَهُ ٱلْأَسْمَآءُ ٱلْحُسْنَىٰ ۚ يُسَبِّحُ لَهُۥ مَا فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۖ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ
17:45; 24:42; 61:2; 62:2; 64:2.
Commentary:
God, as represented by the Quran, is the Maker of bodies, the Creator of souls, the Fashioner i.e. the Giver of final touches to things created by Him. Such is the God of Islam, the Mighty, the Wise. To Him belong all excellent titles that man can imagine. The dwellers of the heavens and the earth declare His sanctity and holiness. He is the Great, and the Powerful.
b
7:181.
c
17:45; 24:42; 61:2; 62:2; 64:2.
a
17:45; 24:42; 61:2; 62:2; 64:2.
4209
Commentary:
God, as represented by the Quran, is the Maker of bodies, the Creator of souls, the Fashioner i.e. the Giver of final touches to things created by Him. Such is the God of Islam, the Mighty, the Wise. To Him belong all excellent titles that man can imagine. The dwellers of the heavens and the earth declare His sanctity and holiness. He is the Great, and the Powerful.
a
7:181.
b
17:45; 24:42; 61:2; 62:2; 64:2.
سَبَّحَ لِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۖ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ
17:45; 24:42; 57:2; 62:2; 64:2.
17:45; 24:42; 57:2; 62:2; 64:2.
b
17:45; 24:42; 57:2; 62:2; 64:2.
b
17:45; 24:42; 57:2; 62:2; 64:2.
4222
Commentary:
See 57:2.
b
17:45; 24:42; 57:2; 62:2; 64:2.
يُسَبِّحُ لِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ٱلْمَلِكِ ٱلْقُدُّوسِ ٱلْعَزِيزِ ٱلْحَكِيمِ
b
61:2.
1424
安拉的四个常德涉及下述经文所提到的穆圣的四重使命。
b
See 61:2.
4234
Commentary:
The verse speaks of four Divine attributes which specially concern the fourfold mission of the Holy Prophet, mentioned in the next verse.
b
61:2.
3043
The four Divine attributes concern the fourfold mission of the Holy Prophet, mentioned in the next verse.
يُسَبِّحُ لِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۖ لَهُ ٱلْمُلْكُ وَلَهُ ٱلْحَمْدُ ۖ وَهُوَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
17:45; 24:42; 59:25; 61:2; 62:2.
Every creature, by discharging its allotted task punctually and regularly and thus by fulfilling the object for which it has been created, declares God to be free from every defect, imperfection or impurity and to be its Master, Creator and Controller. This is the real significance of Tasbih.
17:45; 24:42; 59:25; 61:2; 62:2.
Commentary:
Every creature by discharging its allotted task punctually and regularly and thus fulfilling the object for which it has been created, declares God to be free from every defect, imperfection or impurity and to be its Master, Creator and Controller. See also 57:2.
b
17:45; 24:42; 59:25; 61:2; 62:2.
1432
创造物准时而经常地履行了所分配到的任务, 并达到了创造自己的目的, 它宣称安拉完美无缺, 白璧无瑕, 毫无错误, 是自己的主, 创造者和支配者。这就是 تَسْبِيْح (Tasbih) 的真义。
b
17:45; 24:42; 59:25; 61:2; 62:2.
4254
Commentary:
Every creature by discharging its allotted task punctually and regularly and thus fulfilling the object for which it has been created, declares God to be free from every defect, imperfection or impurity and to be its Master, Creator and Controller. See also 57:2.
b
17:45; 24:42; 59:25; 61:2; 62:2.
3055
Every creature, by discharging its allotted task punctually and regularly and thus by fulfilling the object for which it has been created, declares God to be free from every defect, imperfection or impurity and to be its Master, Creator and Controller. This is the real significance of Tasbih.
يَعْلَمُ مَا فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَيَعْلَمُ مَا تُسِرُّونَ وَمَا تُعْلِنُونَ ۚ وَٱللَّهُ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ
2:78; 16:20; 27:26.
2:78; 16:20; 27:26.
God being the Creator and Controller of the universe, nothing is hidden from Him or can escape His notice. It is, therefore, futile on man’s part to think that he can avoid or escape responsibility for his actions.
2:78; 16:20; 27:26.
Commentary:
As man has to render an account of his actions to God, he must realise that God being the Creator and Controller of the universe, nothing is hidden from Him or can escape His notice. It is therefore futile on man’s part to think that he can avoid or escape responsibility for his actions.
d
2:78; 16:20; 27:26.
a
2:78; 16:20; 27:26.
4257
Commentary:
As man has to render an account of his actions to God, he must realise that God being the Creator and Controller of the universe, nothing is hidden from Him or can escape His notice. It is therefore futile on man’s part to think that he can avoid or escape responsibility for his actions.
a
2:78; 16:20; 27:26.
3058
God being the Creator and Controller of the universe, nothing is hidden from Him or can escape His notice. It is, therefore, futile on man’s part to think that he can avoid or escape responsibility for his actions.