مُّبِیۡنٍ
Appears 38 times in Quran
Occurrences in Quran
Found 38 verses containing "مُّبِیۡنٍ".
وَمَا مِنۡ غَآئِبَۃٍ فِی السَّمَآءِ وَالۡاَرۡضِ اِلَّا فِیۡ کِتٰبٍ مُّبِیۡنٍ
اِنَّ الَّذِیۡ فَرَضَ عَلَیۡکَ الۡقُرۡاٰنَ لَرَآدُّکَ اِلٰی مَعَادٍ ۚ قُل رَّبِّیۡۤ اَعۡلَمُ مَنۡ جَآءَ بِالۡہُدٰی وَمَنۡ ہُوَ فِیۡ ضَلٰلٍ مُّبِیۡنٍ
17:85.
اَلْمَعَادُ کے معنے اَلْمَرْجَعُ کے ہوتے ہیں یعنی جس کی طرف لوگ لوٹ لوٹ کر آتے ہیں۔ یہاں اس سے مراد مکہ ہے جہاں لوگ باربار حج اور عمرہ کے لئے جاتے تھے۔
اس میں فتح مکہ کی طرف اشارہ ہے جس کی طرف محمد رسول اللہ صلی اللہ علیہ وسلم کو واپس لانے کی پیشگوئی کی گئی ہے۔ اور قرآن کے فرض کرنے سے یہ بتایا گیا ہے کہ اگر محمد رسول اللہ صلی اللہ علیہ وسلم مکہ کی طرف لوٹ کر واپس نہ آئے تو یہ قرآن کی سچائی پر ایک حرف ہوگا‘ کیونکہ اللہ تعالیٰ نے یہ وعدہ قرآنی شریعت کے ذکر کے ساتھ اپنی قسم کھا کر کیا ہے۔ اور اللہ تعالیٰ کے فضل سے پورا ہو کر رہے گا۔
17:85.
This verse is considered by some scholars to have been revealed while the Holy Prophet was on his way from Mecca to Medina. It embodied a great prophecy, viz. that one day he will have to leave Mecca and then eventually he will come back to it as a victor and conqueror. The verse constitutes a befitting sequel to the Surah which gives a somewhat detailed life-story of Moses, the like of the Holy Prophet. Moses fled from Egypt and lived in Midian for ten years which were the years of preparation for the great task which lay ahead of him. Then he went back to Egypt with the Divine Message and succeeded in delivering the Israelites from the bondage of Pharaoh. Similarly, the Holy Prophet fled from Mecca and spent ten precious years of his life in Medina which were the years of preparation for the great object of conquering Mecca, the Centre and Citadel of his Faith. He returned to it as a conqueror and a victor and was fully successful in his life’s mission.
17:85.
Important Words:
فرض (made binding) means, He (God) made a thing obligatory or binding by a known decree. فرض له means, he appointed to him a thing. فرض اللّٰه الاحکام علی عبادہ means, God has instituted or prescribed for His servants ordinances and commandments (Lane & Aqrab).
معاد (place of return) is derived from عاد. They say عاد الیه i.e. he returned to it. معاد means, a place to which a person returns; a place, state or result to which a person or thing eventually comes; a place of destination or an ultimate state or condition (Mecca is so called because the pilgrims return to it again and again); Paradise; Pilgrimage; Hereafter (Lane & Aqrab).
Commentary:
This verse is considered by some scholars to have been revealed while the Holy Prophet was on his way from Mecca to Medina. It embodied a great prophecy, viz. that the Holy Prophet one day will have to leave Mecca and then eventually he will come back to it as a victor and conqueror, and the fulfilment of this mighty prophecy under extraordinary circumstances will show "who has brought the guidance, and who is in manifest error." The verse constitutes a befitting sequel to the Surah which gives a somewhat detailed life-story of Moses, the counterpart of the Holy Prophet. Moses fled from Egypt and lived in Midian for ten years which were years of preparation for the great task which lay ahead of him. Then he went back to Egypt with the Divine Message and succeeded in delivering the Israelites from the bondage of Pharaoh. Similarly, the Holy Prophet fled from Mecca and spent ten precious years of his life in Medina which were the years of preparation for the great object of conquering Mecca, the centre and citadel of his Faith. He returned to it as a conqueror and victor and fully succeeded in the achievement of his great object.
d
17:85.
1
اَلْمَعَادُ کے معنے اَلْمَرْجَعُ کے ہوتے ہیں یعنی جس کی طرف لوگ لوٹ لوٹ کر آتے ہیں۔ یہاں اس سے مراد مکہ ہے جہاں لوگ باربار حج اور عمرہ کے لئے جاتے تھے۔
2
اس میں فتح مکہ کی طرف اشارہ ہے جس کی طرف محمد رسول اللہ صلی اللہ علیہ وسلم کو واپس لانے کی پیشگوئی کی گئی ہے۔ اور قرآن کے فرض کرنے سے یہ بتایا گیا ہے کہ اگر محمد رسول اللہ صلی اللہ علیہ وسلم مکہ کی طرف لوٹ کر واپس نہ آئے تو یہ قرآن کی سچائی پر ایک حرف ہوگا‘ کیونکہ اللہ تعالیٰ نے یہ وعدہ قرآنی شریعت کے ذکر کے ساتھ اپنی قسم کھا کر کیا ہے۔ اور اللہ تعالیٰ کے فضل سے پورا ہو کر رہے گا۔
a
17:85.
2936
Important Words:
فرض (made binding) means, He (God) made a thing obligatory or binding by a known decree. فرض له means, he appointed to him a thing. فرض اللّٰه الاحکام علی عبادہ means, God has instituted or prescribed for His servants ordinances and commandments (Lane & Aqrab).
معاد (place of return) is derived from عاد. They say عاد الیه i.e. he returned to it. معاد means, a place to which a person returns; a place, state or result to which a person or thing eventually comes; a place of destination or an ultimate state or condition (Mecca is so called because the pilgrims return to it again and again); Paradise; Pilgrimage; Hereafter (Lane & Aqrab).
Commentary:
This verse is considered by some scholars to have been revealed while the Holy Prophet was on his way from Mecca to Medina. It embodied a great prophecy, viz. that the Holy Prophet one day will have to leave Mecca and then eventually he will come back to it as a victor and conqueror, and the fulfilment of this mighty prophecy under extraordinary circumstances will show "who has brought the guidance, and who is in manifest error." The verse constitutes a befitting sequel to the Surah which gives a somewhat detailed life-story of Moses, the counterpart of the Holy Prophet. Moses fled from Egypt and lived in Midian for ten years which were years of preparation for the great task which lay ahead of him. Then he went back to Egypt with the Divine Message and succeeded in delivering the Israelites from the bondage of Pharaoh. Similarly, the Holy Prophet fled from Mecca and spent ten precious years of his life in Medina which were the years of preparation for the great object of conquering Mecca, the centre and citadel of his Faith. He returned to it as a conqueror and victor and fully succeeded in the achievement of his great object.
a
17:85.
2235
This verse is considered by some scholars to have been revealed while the Holy Prophet was on his way from Mecca to Medina. It embodied a great prophecy, viz. that one day he will have to leave Mecca and then eventually he will come back to it as a victor and conqueror. The verse constitutes a befitting sequel to the Surah which gives a somewhat detailed life-story of Moses, the like of the Holy Prophet. Moses fled from Egypt and lived in Midian for ten years which were the years of preparation for the great task which lay ahead of him. Then he went back to Egypt with the Divine Message and succeeded in delivering the Israelites from the bondage of Pharaoh. Similarly, the Holy Prophet fled from Mecca and spent ten precious years of his life in Medina which were the years of preparation for the great object of conquering Mecca, the Centre and Citadel of his Faith. He returned to it as a conqueror and a victor and was fully successful in his life’s mission.
لَقَدۡ مَنَّ اللّٰہُ عَلَی الۡمُؤۡمِنِیۡنَ اِذۡ بَعَثَ فِیۡہِمۡ رَسُوۡلًا مِّنۡ اَنۡفُسِہِمۡ یَتۡلُوۡا عَلَیۡہِمۡ اٰیٰتِہٖ وَیُزَکِّیۡہِمۡ وَیُعَلِّمُہُمُ الۡکِتٰبَ وَالۡحِکۡمَۃَ وَاِنۡ کَانُوۡا مِنۡ قَبۡلُ لَفِیۡ ضَلٰلٍ مُّبِیۡنٍ
2:130, 152; 9:128; 63:3; 65:12.
The words are intended to awaken in the hearts of Muslims a desire to follow the example of the Holy Prophet, who was like them and was one of them.
2:130, 152; 9:128; 62:3; 65:12.
Commentary:
The expression, by raising among them a Messenger from among themselves, is intended to awaken in the hearts of Muslims a desire to follow the example of the Holy Prophet, who was like them and one of them. The Prophet was not only a man like them but was actually one of them. If he could rise to such spiritual heights, why could not they?
All Messengers of God are raised from among human beings and they possess the same faculties and are actuated by the same desires and aspirations as other human beings, and, therefore, they can serve as true models for their fellow beings. But a so-called "Son of God" does not possess the same desires and the same faculties as we have, and cannot, therefore, be a model for us. Our model should be from our own kind. He who is not of our kind, being a divine being, free from human passions and human weaknesses, cannot be held out to us as a model for imitation.
The verse also points to the fulfilment of the prayer of Abraham contained in 2:130, in which the different functions of the Promised Prophet have been mentioned just as they are mentioned here.
a
2:130, 152; 9:128; 63:3; 65:12.
289
这句话的意思是唤醒穆斯林心中以穆圣为模范的愿望, 而穆圣和他们一样, 也是他们中的一员。
a
2:130, 152; 9:128; 62:3; 65:12.
447
Commentary:
The expression, by raising among them a Messenger from among themselves, is intended to awaken in the hearts of Muslims a desire to follow the example of the Holy Prophet, who was like them and one of them. The Prophet was not only a man like them but was actually one of them. If he could rise to such spiritual heights, why could not they?
All Messengers of God are raised from among human beings and they possess the same faculties and are actuated by the same desires and aspirations as other human beings, and, therefore, they can serve as true models for their fellow beings. But a so-called "Son of God" does not possess the same desires and the same faculties as we have, and cannot, therefore, be a model for us. Our model should be from our own kind. He who is not of our kind, being a divine being, free from human passions and human weaknesses, cannot be held out to us as a model for imitation.
The verse also points to the fulfilment of the prayer of Abraham contained in 2:130, in which the different functions of the Promised Prophet have been mentioned just as they are mentioned here.
a
2:130, 152; 9:128; 63:3; 65:12.
520
The words are intended to awaken in the hearts of Muslims a desire to follow the example of the Holy Prophet, who was like them and was one of them.
۞ وَعِنۡدَہٗ مَفَاتِحُ الۡغَیۡبِ لَا یَعۡلَمُہَاۤ اِلَّا ہُوَ ۚ وَیَعۡلَمُ مَا فِی الۡبَرِّ وَالۡبَحۡرِ ۚ وَمَا تَسۡقُطُ مِنۡ وَّرَقَۃٍ اِلَّا یَعۡلَمُہَا وَلَا حَبَّۃٍ فِیۡ ظُلُمٰتِ الۡاَرۡضِ وَلَا رَطۡبٍ وَّلَا یَابِسٍ اِلَّا فِیۡ کِتٰبٍ مُّبِیۡنٍ
This and the next verse lay down the guiding principle that it has not been left in the hands of the Holy Prophet to bring down punishment on disbelievers as demanded by them. If this had been the case, they would have since long met their deserved end, and then perhaps many erstwhile enemies of Islam like ‘Umar and Khalid who later on were destined to play a leading role in extending and consolidating the power of Islam, would have died in disbelief. But God being All-Powerful is slow to punish and, being fully conversant with the inner working of the human heart, knows when and whom to punish. He alone knows how far hardships or ease can influence the actions of a man and whether or not good works done by a man are rendered null and void through the operation of other causes. He alone has knowledge of the grains of virtue that lie embedded in the heart of man and knows whether or not these grains will sprout forth and grow and thrive and bring forth fruit. He alone can tell whether a person who, to all
Commentary:
This verse gives a further reason why the work of punishment must remain in the hands of God; it is God alone with Whom are the keys of the unseen, i.e. it is He alone Who knows the unseen. None but He knows the secrets of men’s hearts and, therefore, He alone is in a position to punish.
The expressions "land", "sea", "falling of a leaf", "grain in the darkness of the earth," and "green or dry" are all descriptive of the various conditions of man. The "sea", according to the Arab conception, is typical of hardships, whereas "land" symbolizes ease and comfort. Similarly, "the falling of a leaf" represents the actions of man that are rendered vain and fruitless; whereas the "grain in the darkness of the earth," if left unprotected, may become lost just as virtue, if left uncared for, may become lost. Again "the green or the dry" is also known to God. A tree appears to us to be dry, but when it is watered by rain, it becomes green.
Similarly, a man sometimes appears to us to be devoid of all spirituality, but when he is watered with the water of Divine mercy, he becomes full of spiritual life.
The word کتاب (Book) also signifies knowledge. Other instances of this use may be seen in 30:57 and 68:48 where the words کتاب (lit. book) and یکتبون (lit. they write) respectively mean "knowledge" and "they know". The Holy Prophet is also reported to have written to the people of Yemen, saying, قد بعثت الیکم کاتبا من اصحابی "I have sent to you a writer, i.e. a man of knowledge, from among my Companions" (Bihar, iii. 193). So the Arabic words rendered as "is recorded in a clear Book" may also be translated as "is preserved in sure divine knowledge."
Thus, as God alone possesses the keys of the unseen and as all the conditions and actions of man are known to Him alone, it is He only Who can punish him. No one who is devoid of perfect knowledge is qualified to punish. Again, God alone knows how far hardship or ease influences the actions of a man. He alone knows whether or not the good works done by a man have been rendered null and void through the operation of other causes. He alone knows the grains of virtue that lie embedded in the heart of man and whether or not these grains will sprout forth and grow and thrive and bring forth fruit. He alone can tell whether a person who, to all appearances, is "dry" and devoid of all spiritual life, will turn "green" when supplied with heavenly water or whether he is dead beyond revival. In short, God alone has true knowledge of all things and all conditions and all possibilities and all potentialities, and therefore, He alone can say whether a man deserves to be punished or not.
805
Commentary:
This verse gives a further reason why the work of punishment must remain in the hands of God; it is God alone with Whom are the keys of the unseen, i.e. it is He alone Who knows the unseen. None but He knows the secrets of men’s hearts and, therefore, He alone is in a position to punish.
The expressions "land", "sea", "falling of a leaf", "grain in the darkness of the earth," and "green or dry" are all descriptive of the various conditions of man. The "sea", according to the Arab conception, is typical of hardships, whereas "land" symbolizes ease and comfort. Similarly, "the falling of a leaf" represents the actions of man that are rendered vain and fruitless; whereas the "grain in the darkness of the earth," if left unprotected, may become lost just as virtue, if left uncared for, may become lost. Again "the green or the dry" is also known to God. A tree appears to us to be dry, but when it is watered by rain, it becomes green.
Similarly, a man sometimes appears to us to be devoid of all spirituality, but when he is watered with the water of Divine mercy, he becomes full of spiritual life.
The word کتاب (Book) also signifies knowledge. Other instances of this use may be seen in 30:57 and 68:48 where the words کتاب (lit. book) and یکتبون (lit. they write) respectively mean "knowledge" and "they know". The Holy Prophet is also reported to have written to the people of Yemen, saying, قد بعثت الیکم کاتبا من اصحابی "I have sent to you a writer, i.e. a man of knowledge, from among my Companions" (Bihar, iii. 193). So the Arabic words rendered as "is recorded in a clear Book" may also be translated as "is preserved in sure divine knowledge."
Thus, as God alone possesses the keys of the unseen and as all the conditions and actions of man are known to Him alone, it is He only Who can punish him. No one who is devoid of perfect knowledge is qualified to punish. Again, God alone knows how far hardship or ease influences the actions of a man. He alone knows whether or not the good works done by a man have been rendered null and void through the operation of other causes. He alone knows the grains of virtue that lie embedded in the heart of man and whether or not these grains will sprout forth and grow and thrive and bring forth fruit. He alone can tell whether a person who, to all appearances, is "dry" and devoid of all spiritual life, will turn "green" when supplied with heavenly water or whether he is dead beyond revival. In short, God alone has true knowledge of all things and all conditions and all possibilities and all potentialities, and therefore, He alone can say whether a man deserves to be punished or not.
854
This and the next verse lay down the guiding principle that it has not been left in the hands of the Holy Prophet to bring down punishment on disbelievers as demanded by them. If this had been the case, they would have since long met their deserved end, and then perhaps many erstwhile enemies of Islam like ‘Umar and Khalid who later on were destined to play a leading role in extending and consolidating the power of Islam, would have died in disbelief. But God being All-Powerful is slow to punish and, being fully conversant with the inner working of the human heart, knows when and whom to punish. He alone knows how far hardships or ease can influence the actions of a man and whether or not good works done by a man are rendered null and void through the operation of other causes. He alone has knowledge of the grains of virtue that lie embedded in the heart of man and knows whether or not these grains will sprout forth and grow and thrive and bring forth fruit. He alone can tell whether a person who, to all
۞ وَاِذۡ قَالَ اِبۡرٰہِیۡمُ لِاَبِیۡہِ اٰزَرَ اَتَتَّخِذُ اَصۡنَامًا اٰلِہَۃً ۖ اِنِّیۡۤ اَرٰٮکَ وَقَوۡمَکَ فِیۡ ضَلٰلٍ مُّبِیۡنٍ
19:43.
«旧约全书» 中, 伊布拉欣父亲的名字叫特拉 (Terah) (创始记11:26), 而«新约全书»中, 他叫他拉 (Tharah) «路加» 3:34)。«塔尔姆德» (Talmud) 同意 «路加» 的意见。Eusebius (尤西比斯,) 基督教会历史之父, 称呼伊布拉欣的父亲的名字为阿他尔 (Athar) (Sale)。这表明, 即使在犹太教人之间, 对伊布拉欣的父亲的名字意见也不统一。尤西比斯一定有强力的理由, 才和 «创始记» 和 «路加» 的意见不同。正确的形式看来是阿他尔 (Athar), 后来才改成他拉 (Tharah) 或特拉 (Terah)。阿他尔 (Athar) 与 «古兰经» 中的阿泽尔 (Azar) 那一名字非常相似, 只是在发音上稍微有些不同, 两种形式几乎全同。基督教作家, 因此, 对 «古兰经» 中称伊布拉欣的父亲为阿泽尔这一点没有争论的理由。再者, 伊布拉欣的父亲在 «塔尔姆德» (Talmud) 中也叫泽拉 (Zarah), (Sale) 而泽拉 (Zarah) 和阿泽尔 (Azar) 两字约略相同。这表明 «古兰经» 中的译名要可靠得多。此外, 阿泽尔被称为伊布拉欣的 اَبْ (Ab, 父亲) (26:87), اَبْ (Ab, 父亲) 这一单词可用於父亲、伯 (叔) 父和祖父, 等等。在2:133节经文中, 伊司马仪是雅尔孤布的伯父, 也被称作是他的 اَبْ (Ab, 父亲), 但不是他真正的父亲。伊布拉欣答应过阿泽尔, 他的 اَبْ (Ab, 父亲), 向安拉祈求宽恕他, 但当他开始知道阿泽尔是安拉的敌人时, 他放弃了为他祈祷的诺言; 实际上他是被禁止这样做的 (9:114)。可是, 在14:42节经文中, 伊布拉欣为他的 وَالِدْ (Walid) 祈祷, 而 Walid 这个单词只用於父亲。这样说明, 阿泽尔 (آذَرْ, Azar) 被称作伊布拉欣的 اَبْ (Ab, 父亲), 但不是他父亲。很可能是他的姨父、舅父、姑父或叔伯。 «圣经» 中有几段也支持这一推断。伊布拉欣娶了特拉的女儿莎拉 (سَارَه, Sarah)。(«创始记» 20:12) 这说明特拉 (Terah) 不是他的父亲, 因为他不可能娶他的亲姐妹。这看来是, 他的父亲死了, 他由叔伯、舅父、姨父或姑父阿泽尔即阿他尔抚养长大, 后者把女儿莎拉嫁给了他。由於阿泽尔把伊布拉欣养大, 像是他的父亲, 后者看来曾经被叫过他的儿子, 这样就造成了把阿泽尔即阿他尔当作伊布拉欣的真父亲的这种错误。在 «塔尔姆德» 中也可看到, 阿泽尔迫害伊布拉欣, 为了打坏偶像的犯法行为把他带到国王那里, 假如阿泽尔是伊布拉欣的父亲, 他就不会对亲儿子采取这样极端的步骤了。
19:43.
In the Old Testament the name of Abraham’s father is given as Terah (Gen.11: 26) and in the New Testament (Luke, 3: 34) it is Tharah. The Talmud agrees with Luke. Eusebius, the father of ecclesiastical history, gives Athar as the name of Abraham’s father (Sale). This shows that even among the Jews there existed no unanimity of opinion about the name of Abraham’s father. Eusebius must have strong reasons for differing from Genesis and Luke. The correct form appears to be Athar, which later became changed into Tharah or Terah. Athar closely resembles the name given in the Qur’an (Azar), only there is a slight difference of pronunciation, the two forms being almost identical. Christian writers, therefore, have no reason to quarrel with the Qur’an for calling Abraham’s father by the name Azar. Moreover, Abraham’s father is also called Zarah in the Talmud (Sale), and Zarah is approximately the same as Azar. This shows that the Quranic version is much more reliable. Besides, Azar has been called Ab
19:43.
Important Words:
اب (father) which is originally ابو gives the following meanings: a father; an ancestor; a paternal uncle. ابوالمرأة means, the woman’s husband. ابوالمثوی means, master or owner of the dwelling (Lane). See also 4:12.
آزر (Azar). For the discussion of the word and the relationship of Azar with Abraham see under Commentary below. The word is considered by some to be of non-Arabic origin, though in Arabic too it has a root. Thus آزر النبات means, the vegetation grew thick and strong. آزر فلانا means, he strengthened such and such a person. آزرہ means, he sympathized with and helped him (Aqrab). The name, which thus appears to be attributive, was given to Azar probably because he helped his people in establishing idol-worship. According to Mujahid, آزر was originally the name of an idol (Qadir).
Commentary:
With this verse the Quran turns to an account of Abraham, which is given here for two reasons: Firstly, because it is the idolatrous Quraish that are chiefly addressed in these verses and they revered Abraham as their progenitor and patriarch. Hence, by giving an account of Abraham, God wants to tell the Quraish that their great ancestor Abraham was also, like the Holy Prophet, opposed to idolatry, which shows that idol-worship is a later innovation. Secondly, by means of this account, God wants to impress upon idolaters the hollow and unsound foundation on which stands the belief and practice of idol-worship and the absurd ideas which give rise to idolatry.
In the present verse Abraham is represented as arguing with his اب (father) on the subject of idolatry. This اب (father) is here named Azar. Now we have to see in what relation this man stood to Abraham and what his true name was. Christian writers have criticized the Quran on the, ground that it calls Abraham’s father by the name Azar while his true name was Terah. It is true that in Gen. 11:26 Abraham’s father is named Terah. But it is equally true that in Luke 3: 34 Abraham is called the son of Thara and not Terah. The reader should note the change not only in the first consonant but also in the vowel that follows. The Talmud also gives the name of Abraham’s father as Thara. Eusebius, the great Church historian, who has been rightly styled the Father of Ecclesiastical History, gives, in spite of Gen. 11:26 and Luke: 3: 34, which could not be unknown to him, Athar as the name of Abraham’s father (Sale). This clearly shows that even among the Jews there existed no unanimity as to the name of Abraham’s father. The fact that Eusebius, followed neither Gen. 11:26, nor Luke 3: 34 shows that he had strong reasons to differ from these two well-known sources. The correct form thus appears to be Athar, which later became changed into Thara or Terah. Now the form adopted by Eusebius is almost, if not exactly, the same as given by the Quran. If there is any difference, it is only that of pronunciation; otherwise both forms, i.e. Azar and Athar, are identical. Christians have, therefore, no reason to quarrel with the Quran for calling Abraham’s father by the name Azar. It may also be noted that Abraham’s father is also called Zarah in the Talmud (Sale) and Zarah is approximately the same as Azar. All this goes to prove not only that the Quran is not wrong on calling the father of Abraham by the name Azar, but also that the Quranic version is much more reliable than that of the Bible.
The next question we have to consider is that of the relationship in which Azar stood to Abraham. In the Quran, he has been called Abraham’s اب (ab), a word applied, as shown under Important Words, not only to father but also to uncle, grandfather, etc. who stand in the position of a father. From the Quran it appears that Azar, though called the (ab) of Abraham, was not really his father. In 9:114 we are told that Abraham had made a promise to Azar, his اب (ab), to pray to God for his forgiveness, but when he came to know that he was an enemy of God, he abstained from praying for him and was actually forbidden to do so (see also 26:87 where again Azar is spoken as the اب of Abraham). Elsewhere, however, the Quran itself records a prayer of Abraham which he offered in the last days of his life, after he had built the Ka‘bah in company with his son, Ishmael. In this prayer, Abraham prays for his father and is not forbidden to pray for him; but here Abraham does not use for him the word اب but والد (14:42). Now, as has already been stated, the word ابmay be applied to a person other than the real father, but the word والد (walid) which means "the begetter" is applied to none but the actual father. This clearly shows that Azar who has been called the اب (ab) of Abraham was a different person from the والد (walid) of Abraham. He was probably his uncle.
Some passages of the Bible also support this conclusion. We are told that Abraham married Sarah, the daughter of Terah (Gen. 20:12). This shows that Terah was not his real father, for in that case he could not marry Terah’s daughter, his own sister. It appears that his father being dead, he was brought up by his uncle, Azar or Athar, who gave him his daughter Sarah in marriage. As Azar brought up Abraham and was in the position of a father to him, the latter came to be ascribed to him as a son, and this led to the error of Azar or Athar being taken as the real father of Abraham. Again, from the Talmud it appears that Azar prosecuted Abraham and presented him before the king for the offence of breaking idols. If Azar had been the real father of Abraham, he would not have followed such a course against his own son.
e
19:43.
432
«旧约全书» 中, 伊布拉欣父亲的名字叫特拉 (Terah) (创始记11:26), 而«新约全书»中, 他叫他拉 (Tharah) «路加» 3:34)。«塔尔姆德» (Talmud) 同意 «路加» 的意见。Eusebius (尤西比斯,) 基督教会历史之父, 称呼伊布拉欣的父亲的名字为阿他尔 (Athar) (Sale)。这表明, 即使在犹太教人之间, 对伊布拉欣的父亲的名字意见也不统一。尤西比斯一定有强力的理由, 才和 «创始记» 和 «路加» 的意见不同。正确的形式看来是阿他尔 (Athar), 后来才改成他拉 (Tharah) 或特拉 (Terah)。阿他尔 (Athar) 与 «古兰经» 中的阿泽尔 (Azar) 那一名字非常相似, 只是在发音上稍微有些不同, 两种形式几乎全同。基督教作家, 因此, 对 «古兰经» 中称伊布拉欣的父亲为阿泽尔这一点没有争论的理由。再者, 伊布拉欣的父亲在 «塔尔姆德» (Talmud) 中也叫泽拉 (Zarah), (Sale) 而泽拉 (Zarah) 和阿泽尔 (Azar) 两字约略相同。这表明 «古兰经» 中的译名要可靠得多。此外, 阿泽尔被称为伊布拉欣的 اَبْ (Ab, 父亲) (26:87), اَبْ (Ab, 父亲) 这一单词可用於父亲、伯 (叔) 父和祖父, 等等。在2:133节经文中, 伊司马仪是雅尔孤布的伯父, 也被称作是他的 اَبْ (Ab, 父亲), 但不是他真正的父亲。伊布拉欣答应过阿泽尔, 他的 اَبْ (Ab, 父亲), 向安拉祈求宽恕他, 但当他开始知道阿泽尔是安拉的敌人时, 他放弃了为他祈祷的诺言; 实际上他是被禁止这样做的 (9:114)。可是, 在14:42节经文中, 伊布拉欣为他的 وَالِدْ (Walid) 祈祷, 而 Walid 这个单词只用於父亲。这样说明, 阿泽尔 (آذَرْ, Azar) 被称作伊布拉欣的 اَبْ (Ab, 父亲), 但不是他父亲。很可能是他的姨父、舅父、姑父或叔伯。 «圣经» 中有几段也支持这一推断。伊布拉欣娶了特拉的女儿莎拉 (سَارَه, Sarah)。(«创始记» 20:12) 这说明特拉 (Terah) 不是他的父亲, 因为他不可能娶他的亲姐妹。这看来是, 他的父亲死了, 他由叔伯、舅父、姨父或姑父阿泽尔即阿他尔抚养长大, 后者把女儿莎拉嫁给了他。由於阿泽尔把伊布拉欣养大, 像是他的父亲, 后者看来曾经被叫过他的儿子, 这样就造成了把阿泽尔即阿他尔当作伊布拉欣的真父亲的这种错误。在 «塔尔姆德» 中也可看到, 阿泽尔迫害伊布拉欣, 为了打坏偶像的犯法行为把他带到国王那里, 假如阿泽尔是伊布拉欣的父亲, 他就不会对亲儿子采取这样极端的步骤了。
a
19:43.
820
Important Words:
اب (father) which is originally ابو gives the following meanings: a father; an ancestor; a paternal uncle. ابوالمرأة means, the woman’s husband. ابوالمثوی means, master or owner of the dwelling (Lane). See also 4:12.
آزر (Azar). For the discussion of the word and the relationship of Azar with Abraham see under Commentary below. The word is considered by some to be of non-Arabic origin, though in Arabic too it has a root. Thus آزر النبات means, the vegetation grew thick and strong. آزر فلانا means, he strengthened such and such a person. آزرہ means, he sympathized with and helped him (Aqrab). The name, which thus appears to be attributive, was given to Azar probably because he helped his people in establishing idol-worship. According to Mujahid, آزر was originally the name of an idol (Qadir).
Commentary:
With this verse the Quran turns to an account of Abraham, which is given here for two reasons: Firstly, because it is the idolatrous Quraish that are chiefly addressed in these verses and they revered Abraham as their progenitor and patriarch. Hence, by giving an account of Abraham, God wants to tell the Quraish that their great ancestor Abraham was also, like the Holy Prophet, opposed to idolatry, which shows that idol-worship is a later innovation. Secondly, by means of this account, God wants to impress upon idolaters the hollow and unsound foundation on which stands the belief and practice of idol-worship and the absurd ideas which give rise to idolatry.
In the present verse Abraham is represented as arguing with his اب (father) on the subject of idolatry. This اب (father) is here named Azar. Now we have to see in what relation this man stood to Abraham and what his true name was. Christian writers have criticized the Quran on the, ground that it calls Abraham’s father by the name Azar while his true name was Terah. It is true that in Gen. 11:26 Abraham’s father is named Terah. But it is equally true that in Luke 3: 34 Abraham is called the son of Thara and not Terah. The reader should note the change not only in the first consonant but also in the vowel that follows. The Talmud also gives the name of Abraham’s father as Thara. Eusebius, the great Church historian, who has been rightly styled the Father of Ecclesiastical History, gives, in spite of Gen. 11:26 and Luke: 3: 34, which could not be unknown to him, Athar as the name of Abraham’s father (Sale). This clearly shows that even among the Jews there existed no unanimity as to the name of Abraham’s father. The fact that Eusebius, followed neither Gen. 11:26, nor Luke 3: 34 shows that he had strong reasons to differ from these two well-known sources. The correct form thus appears to be Athar, which later became changed into Thara or Terah. Now the form adopted by Eusebius is almost, if not exactly, the same as given by the Quran. If there is any difference, it is only that of pronunciation; otherwise both forms, i.e. Azar and Athar, are identical. Christians have, therefore, no reason to quarrel with the Quran for calling Abraham’s father by the name Azar. It may also be noted that Abraham’s father is also called Zarah in the Talmud (Sale) and Zarah is approximately the same as Azar. All this goes to prove not only that the Quran is not wrong on calling the father of Abraham by the name Azar, but also that the Quranic version is much more reliable than that of the Bible.
The next question we have to consider is that of the relationship in which Azar stood to Abraham. In the Quran, he has been called Abraham’s اب (ab), a word applied, as shown under Important Words, not only to father but also to uncle, grandfather, etc. who stand in the position of a father. From the Quran it appears that Azar, though called the (ab) of Abraham, was not really his father. In 9:114 we are told that Abraham had made a promise to Azar, his اب (ab), to pray to God for his forgiveness, but when he came to know that he was an enemy of God, he abstained from praying for him and was actually forbidden to do so (see also 26:87 where again Azar is spoken as the اب of Abraham). Elsewhere, however, the Quran itself records a prayer of Abraham which he offered in the last days of his life, after he had built the Ka‘bah in company with his son, Ishmael. In this prayer, Abraham prays for his father and is not forbidden to pray for him; but here Abraham does not use for him the word اب but والد (14:42). Now, as has already been stated, the word ابmay be applied to a person other than the real father, but the word والد (walid) which means "the begetter" is applied to none but the actual father. This clearly shows that Azar who has been called the اب (ab) of Abraham was a different person from the والد (walid) of Abraham. He was probably his uncle.
Some passages of the Bible also support this conclusion. We are told that Abraham married Sarah, the daughter of Terah (Gen. 20:12). This shows that Terah was not his real father, for in that case he could not marry Terah’s daughter, his own sister. It appears that his father being dead, he was brought up by his uncle, Azar or Athar, who gave him his daughter Sarah in marriage. As Azar brought up Abraham and was in the position of a father to him, the latter came to be ascribed to him as a son, and this led to the error of Azar or Athar being taken as the real father of Abraham. Again, from the Talmud it appears that Azar prosecuted Abraham and presented him before the king for the offence of breaking idols. If Azar had been the real father of Abraham, he would not have followed such a course against his own son.
b
19:43.
864
In the Old Testament the name of Abraham’s father is given as Terah (Gen.11: 26) and in the New Testament (Luke, 3: 34) it is Tharah. The Talmud agrees with Luke. Eusebius, the father of ecclesiastical history, gives Athar as the name of Abraham’s father (Sale). This shows that even among the Jews there existed no unanimity of opinion about the name of Abraham’s father. Eusebius must have strong reasons for differing from Genesis and Luke. The correct form appears to be Athar, which later became changed into Tharah or Terah. Athar closely resembles the name given in the Qur’an (Azar), only there is a slight difference of pronunciation, the two forms being almost identical. Christian writers, therefore, have no reason to quarrel with the Qur’an for calling Abraham’s father by the name Azar. Moreover, Abraham’s father is also called Zarah in the Talmud (Sale), and Zarah is approximately the same as Azar. This shows that the Quranic version is much more reliable. Besides, Azar has been called Ab
ہٰذَا خَلۡقُ اللّٰہِ فَاَرُوۡنِیۡ مَاذَا خَلَقَ الَّذِیۡنَ مِنۡ دُوۡنِہٖ ۚ بَلِ الظّٰلِمُوۡنَ فِیۡ ضَلٰلٍ مُّبِیۡنٍ
قَالَ الۡمَلَاُ مِنۡ قَوۡمِہٖۤ اِنَّا لَنَرٰٮکَ فِیۡ ضَلٰلٍ مُّبِیۡنٍ
11:28; 23:25-26.
11:28; 23:25-26.
11:28; 23:25-26.
Commentary:
It is worth noting that Noah’s people do not here accuse him of imposture. They attribute to him merely an error of judgement and not fabrication or deliberate falsehood. This shows that they looked upon him as an upright man. Indeed, all Prophets, before they receive their mission from God, are looked upon as upright and virtuous men. It is only after they announce their heavenly mission that they are dubbed liars.
b
11:28; 23:25-26.
a
11:28; 23:25-26.
960
Commentary:
It is worth noting that Noah’s people do not here accuse him of imposture. They attribute to him merely an error of judgement and not fabrication or deliberate falsehood. This shows that they looked upon him as an upright man. Indeed, all Prophets, before they receive their mission from God, are looked upon as upright and virtuous men. It is only after they announce their heavenly mission that they are dubbed liars.
b
11:28; 23:25-26.
وَمَا تَکُوۡنُ فِیۡ شَاۡنٍ وَّمَا تَتۡلُوۡا مِنۡہُ مِنۡ قُرۡاٰنٍ وَّلَا تَعۡمَلُوۡنَ مِنۡ عَمَلٍ اِلَّا کُنَّا عَلَیۡکُمۡ شُہُوۡدًا اِذۡ تُفِیۡضُوۡنَ فِیۡہِ ۚ وَمَا یَعۡزُبُ عَنۡ رَّبِّکَ مِنۡ مِّثۡقَالِ ذَرَّۃٍ فِی الۡاَرۡضِ وَلَا فِی السَّمَآءِ وَلَاۤ اَصۡغَرَ مِنۡ ذٰلِکَ وَلَاۤ اَکۡبَرَ اِلَّا فِیۡ کِتٰبٍ مُّبِیۡنٍ
57:5; 58:8.
34:4.
While some things remain hidden on account of their smallness, there are others parts of which remain hidden owing to their largeness. God’s vision is so sharp and penetrating that nothing, however small, can remain hidden from Him and it is so comprehensive that no part of a thing, however big, can escape His sight.
57:5; 58:8.
34:4.
Important Words:
شأن (anything) is the substantive noun from شأن. They say شأنت شأنه i.e. I pursued his way or course, doing as he did. They say ھو رجل عظیم الشان i.e. he is a man of great importance. The Arabs say من شأنه ان یفعل کذا i.e. it is his business or his way or nature to do such a thing. شأن means, a thing, an affair or a business; state, condition, quality or manner; importance attached to a person or thing (Lane & Aqrab).
یعزب (is hidden) is formed from عزب which means, he or it was or became distant or remote or absent; he or it became hidden or concealed; he or it went away or departed. They say عزبت الابل i.e. the camels went away to a distance in the pasturage not returning in the evening. عزب عن فلان حلمه means, the forbearance of such a one quitted him. عزبت الارض means, the land was or became destitute of inhabitants (Lane & Aqrab).
Commentary:
The present is one of the most remarkable verses of the Quran. It appears as if God is making His address from the Throne of His Majesty and Glory. Whereas on one side of Him are seated the Holy Prophet and his followers, on the other are the disbelievers. The words, And thou art not engaged in anything and thou recitest not from Him any portion of the Quran, refer to the Holy Prophet and Muslims, and the words, and you do no work but We are witnesses of you when you are engrossed therein, are addressed to disbelievers. The verse reminds believers that mere acceptance of truth or mere preaching of the word of God is not sufficient. It is the way in which one carries belief into practice and the motives behind actions that really count. A true believer, therefore, should always be subjecting his intentions and deeds to strict scrutiny. So let not those who have believed delude themselves with the idea that the mere profession of faith and the preaching of it would win them the pleasure of God and attract His help. They will have to show by the sincerity of their motives and the purity of their conduct that they really deserve it. The verse embodies the great lesson that unless good actions are performed with pure motives and done in the right manner, they cannot produce good results or win the pleasure of God. To the other side, also, the stern warning is issued that their denial of the truth and mocking and scoffing at it as well as their activities against the religion of God are not going unnoticed and they will meet with the fate they deserve.
The words اصغر and اکبر (smaller and greater) have been used to point out that whereas some things remain hidden on account of their smallness, there are others, parts of which remain hidden owing to their largeness. For instance, one can see only a part of a big mountain and not the whole. The Quran, therefore, rightly says that on the one hand God’s vision is so sharp and penetrating that nothing, however, small it may be, can remain hidden from Him; and on the other hand, His vision is so comprehensive that no part of a thing, however big it may be, can escape His sight.
Moreover, science has established the fact that both seeing and hearing depend on waves and vibrations and that there is a limit to perception by both eye and ear. The eye does not react to vibrations which fall short of a certain limit, nor to those which are beyond a certain limit. The same is the case with the ear. The ear cannot hear a sound which is communicated to it by vibrations which are less than thirty per second or which exceed forty per second. Thus, even scientifically, it is proved that certain things escape the comprehension of both the ear and the eye by reason of either their smallness or their bigness. But, says the Quran, it is not so with God, Who sees all things in their entirety.
e
57:5; 58:8.
f
34:4.
b
57:5; 58:8.
c
34:4.
1337
Important Words:
شأن (anything) is the substantive noun from شأن. They say شأنت شأنه i.e. I pursued his way or course, doing as he did. They say ھو رجل عظیم الشان i.e. he is a man of great importance. The Arabs say من شأنه ان یفعل کذا i.e. it is his business or his way or nature to do such a thing. شأن means, a thing, an affair or a business; state, condition, quality or manner; importance attached to a person or thing (Lane & Aqrab).
یعزب (is hidden) is formed from عزب which means, he or it was or became distant or remote or absent; he or it became hidden or concealed; he or it went away or departed. They say عزبت الابل i.e. the camels went away to a distance in the pasturage not returning in the evening. عزب عن فلان حلمه means, the forbearance of such a one quitted him. عزبت الارض means, the land was or became destitute of inhabitants (Lane & Aqrab).
Commentary:
The present is one of the most remarkable verses of the Quran. It appears as if God is making His address from the Throne of His Majesty and Glory. Whereas on one side of Him are seated the Holy Prophet and his followers, on the other are the disbelievers. The words, And thou art not engaged in anything and thou recitest not from Him any portion of the Quran, refer to the Holy Prophet and Muslims, and the words, and you do no work but We are witnesses of you when you are engrossed therein, are addressed to disbelievers. The verse reminds believers that mere acceptance of truth or mere preaching of the word of God is not sufficient. It is the way in which one carries belief into practice and the motives behind actions that really count. A true believer, therefore, should always be subjecting his intentions and deeds to strict scrutiny. So let not those who have believed delude themselves with the idea that the mere profession of faith and the preaching of it would win them the pleasure of God and attract His help. They will have to show by the sincerity of their motives and the purity of their conduct that they really deserve it. The verse embodies the great lesson that unless good actions are performed with pure motives and done in the right manner, they cannot produce good results or win the pleasure of God. To the other side, also, the stern warning is issued that their denial of the truth and mocking and scoffing at it as well as their activities against the religion of God are not going unnoticed and they will meet with the fate they deserve.
The words اصغر and اکبر (smaller and greater) have been used to point out that whereas some things remain hidden on account of their smallness, there are others, parts of which remain hidden owing to their largeness. For instance, one can see only a part of a big mountain and not the whole. The Quran, therefore, rightly says that on the one hand God’s vision is so sharp and penetrating that nothing, however, small it may be, can remain hidden from Him; and on the other hand, His vision is so comprehensive that no part of a thing, however big it may be, can escape His sight.
Moreover, science has established the fact that both seeing and hearing depend on waves and vibrations and that there is a limit to perception by both eye and ear. The eye does not react to vibrations which fall short of a certain limit, nor to those which are beyond a certain limit. The same is the case with the ear. The ear cannot hear a sound which is communicated to it by vibrations which are less than thirty per second or which exceed forty per second. Thus, even scientifically, it is proved that certain things escape the comprehension of both the ear and the eye by reason of either their smallness or their bigness. But, says the Quran, it is not so with God, Who sees all things in their entirety.
b
57:5; 58:8.
c
34:4.
1273
While some things remain hidden on account of their smallness, there are others parts of which remain hidden owing to their largeness. God’s vision is so sharp and penetrating that nothing, however small, can remain hidden from Him and it is so comprehensive that no part of a thing, however big, can escape His sight.
۞ وَمَا مِنۡ دَآبَّۃٍ فِی الۡاَرۡضِ اِلَّا عَلَی اللّٰہِ رِزۡقُہَا وَیَعۡلَمُ مُسۡتَقَرَّہَا وَمُسۡتَوۡدَعَہَا ۚ کُلٌّ فِیۡ کِتٰبٍ مُّبِیۡنٍ
11:57.
یعنی ہر جاندار کی۔
مستقر اور مستودع کی تشریح کے لئے دیکھیں سورۃ انعام آیت۹۹ نوٹ نمبر۱۔
عربی میں یَعْلَمُ کا لفظ ہے جس کے معنے ہیں ’’جانتا ہے‘‘ لیکن اردو میں اس قسم کی عبارت اس طرح ہوتی ہے کہ ’’جانتا نہ ہو‘‘ اس لئے گو ترجمہ ہم نے جانتا ہے لکھا ہے مگر اردو کے لحاظ سے یوں سمجھنا چاہیے کہ جانتا نہ ہو۔
11:57.
God has provided sustenance for all His creatures. He has even provided the means of subsistence for worms and reptiles that dwell in the bowels of the earth. Human reason is at a loss to know how and whence the worms and insects found in such unlimited numbers on and inside the earth get their food. Man who presumes to have solved the mysteries of the universe is not yet fully acquainted with all forms of life, to say nothing of the different kinds of food on which they subsist. But God has made ample provision for them all. The verse points out that God, having supplied the physical needs of the meanest of His creatures, certainly could not have neglected to make similar provision for the moral and spiritual needs of man who is the acme of His creation. The verse refers not only to the temporary and permanent abode of every living thing but also to the utmost limit to which its powers can develop.
Mustaqarr and Mustauda‘ signify not only a place of temporary settlement and of permanent abode but also final or determined limit of a thing both as regards time or place; appointed term; end of one’s course (Lane).
11:57.
Important Words:
مستقر (lodging) and مستودع (home) not only mean a place of temporary settlement and of permanent abode but also final or determined limit of a thing both as regards time or place; appointed term; end of one’s course (Lane). See also 6:99.
Commentary:
The verse declares that God has provided sustenance for all His creatures but it rests with them to make proper use of it. He has provided the means of subsistence for even the worms and reptiles that dwell in the bowels of the earth. Human reason is at a loss to know how and whence the worms and insects found in such unlimited numbers on and inside the earth get their food. There are many insects about the nature of even whose food man is in the dark, but all are getting their sustenance from nature. An interesting instance of how God makes provision for animals is furnished by the crops which men sow. While wheat makes an article of food for man, its stalk, leaves and husks provide food for animals. If God had not produced these things along with the grains of wheat, most men might have neglected their own ulterior interests and starved the dumb cattle.
God has created nothing without purpose. Even prickly shrubs form food for the camel and the goat, while the worms that grow in the human body get their food in the body itself. In fact, every species of worm, insect and animal has its particular food provided for it in nature. Even beasts of prey, which live on different kinds of animal diet seldom go hungry. Man who presumes to have solved the mysteries of the universe is not yet fully acquainted with all forms of life, to say nothing of knowing the different kinds of food on which they subsist. But God has made ample provision for them all.
What the Quran points out in this verse is that, when God has supplied the physical needs of the meanest of His creatures, He could certainly not have neglected to make provision for the moral and spiritual needs of the noblest of His creatures—man, who is the acme of His creation. It is unthinkable that when man was a mere clot of blood in the womb of his mother God supplied all his needs, but when he grew up to perfection and stood in need of guidance for the cultivation of his moral and spiritual faculties, He left him to his fate. Most assuredly God has provided both physical and spiritual sustenance for man; but it is for man to get it and make a proper use of it.
The words, He knows its lodging and its home, refer not only to the temporary and the permanent abode of every living thing but also to the utmost limit to which its powers can develop (see Important Words). The expression is thus intended to point out that only the Being Who knows the place where a thing lives and the utmost limits of its faculties can devise and provide the food best suited for it. To explain this point we may take the example of the body and the soul. We find that in teachings devised by human beings, either only the needs of the permanent abode, which relates to the human soul, have been taken into consideration, and the needs of the body, which serves as a shell for the soul and is thus man’s temporary abode, have been neglected; or the betterment of the temporary abode i.e. the body, has received the whole attention and the requirements of the soul have been lost sight of. The truth is that with the help of his intellect alone it is not possible for man to provide for both his material and spiritual needs; for he does not know what will happen after death, and his spiritual needs concern primarily his life in the Hereafter. It is only God Who does so.
b
11:57.
1
یعنی ہر جاندار کی۔
2
مستقر اور مستودع کی تشریح کے لئے دیکھیں سورۃ انعام آیت۹۹ نوٹ نمبر۱۔
3
عربی میں یَعْلَمُ کا لفظ ہے جس کے معنے ہیں ’’جانتا ہے‘‘ لیکن اردو میں اس قسم کی عبارت اس طرح ہوتی ہے کہ ’’جانتا نہ ہو‘‘ اس لئے گو ترجمہ ہم نے جانتا ہے لکھا ہے مگر اردو کے لحاظ سے یوں سمجھنا چاہیے کہ جانتا نہ ہو۔
a
11:57.
1388
Important Words:
مستقر (lodging) and مستودع (home) not only mean a place of temporary settlement and of permanent abode but also final or determined limit of a thing both as regards time or place; appointed term; end of one’s course (Lane). See also 6:99.
Commentary:
The verse declares that God has provided sustenance for all His creatures but it rests with them to make proper use of it. He has provided the means of subsistence for even the worms and reptiles that dwell in the bowels of the earth. Human reason is at a loss to know how and whence the worms and insects found in such unlimited numbers on and inside the earth get their food. There are many insects about the nature of even whose food man is in the dark, but all are getting their sustenance from nature. An interesting instance of how God makes provision for animals is furnished by the crops which men sow. While wheat makes an article of food for man, its stalk, leaves and husks provide food for animals. If God had not produced these things along with the grains of wheat, most men might have neglected their own ulterior interests and starved the dumb cattle.
God has created nothing without purpose. Even prickly shrubs form food for the camel and the goat, while the worms that grow in the human body get their food in the body itself. In fact, every species of worm, insect and animal has its particular food provided for it in nature. Even beasts of prey, which live on different kinds of animal diet seldom go hungry. Man who presumes to have solved the mysteries of the universe is not yet fully acquainted with all forms of life, to say nothing of knowing the different kinds of food on which they subsist. But God has made ample provision for them all.
What the Quran points out in this verse is that, when God has supplied the physical needs of the meanest of His creatures, He could certainly not have neglected to make provision for the moral and spiritual needs of the noblest of His creatures—man, who is the acme of His creation. It is unthinkable that when man was a mere clot of blood in the womb of his mother God supplied all his needs, but when he grew up to perfection and stood in need of guidance for the cultivation of his moral and spiritual faculties, He left him to his fate. Most assuredly God has provided both physical and spiritual sustenance for man; but it is for man to get it and make a proper use of it.
The words, He knows its lodging and its home, refer not only to the temporary and the permanent abode of every living thing but also to the utmost limit to which its powers can develop (see Important Words). The expression is thus intended to point out that only the Being Who knows the place where a thing lives and the utmost limits of its faculties can devise and provide the food best suited for it. To explain this point we may take the example of the body and the soul. We find that in teachings devised by human beings, either only the needs of the permanent abode, which relates to the human soul, have been taken into consideration, and the needs of the body, which serves as a shell for the soul and is thus man’s temporary abode, have been neglected; or the betterment of the temporary abode i.e. the body, has received the whole attention and the requirements of the soul have been lost sight of. The truth is that with the help of his intellect alone it is not possible for man to provide for both his material and spiritual needs; for he does not know what will happen after death, and his spiritual needs concern primarily his life in the Hereafter. It is only God Who does so.
c
11:57.
1297
God has provided sustenance for all His creatures. He has even provided the means of subsistence for worms and reptiles that dwell in the bowels of the earth. Human reason is at a loss to know how and whence the worms and insects found in such unlimited numbers on and inside the earth get their food. Man who presumes to have solved the mysteries of the universe is not yet fully acquainted with all forms of life, to say nothing of the different kinds of food on which they subsist. But God has made ample provision for them all. The verse points out that God, having supplied the physical needs of the meanest of His creatures, certainly could not have neglected to make similar provision for the moral and spiritual needs of man who is the acme of His creation. The verse refers not only to the temporary and permanent abode of every living thing but also to the utmost limit to which its powers can develop.
1298
Mustaqarr and Mustauda‘ signify not only a place of temporary settlement and of permanent abode but also final or determined limit of a thing both as regards time or place; appointed term; end of one’s course (Lane).
وَلَقَدۡ اَرۡسَلۡنَا مُوۡسٰی بِاٰیٰتِنَا وَسُلۡطٰنٍ مُّبِیۡنٍ
14:6; 40:24.
14:6; 40:24.
14:6; 23:46; 40:24.
Commentary:
As already stated, the present Surah discusses the history of only those Prophets whose peoples were ultimately destroyed. The present and the following few verses deal with Moses’ mission to Pharaoh and his people who rejected him and therefore met with destruction. The Surah makes no reference to the Israelites, for the obvious reason that they believed in Moses’ and became heirs to Divine blessings.
Incidentally, it may be noted here that the Biblical account of Moses as given in Exod. chapters 2, 3 & 4, differs from the Quranic description in several points:
1. According to the Bible, Moses was not cast into the river, but was concealed under a basket in the bushes by the side of the river (Exod. 2:3). According to the Quran, however, he was cast into the river (20:40). The name Moses, as explained in Exod. 2:10 supports the Quranic version, for Moses was so called because he "was saved from water." See also note under 2:54.
2. According to the Bible, the Egyptian who died at the hands of Moses was killed by him intentionally (Exod. 2:11,12), while according to the Quran, Moses did not strike the man with the intention of killing him. The man died only accidentally (28:16). Thus the Bible represents Moses as a wilful murderer, while the Quran acquits him of this heinous act.
3. According to the Bible, Moses saw two Hebrews quarrelling with each other (Exod. 2:13,14); while the Quran says that one was a Hebrew and the other an Egyptian (28:19).
4. The Quran differs from the Bible in the details of the incident at the well. The Bible says that there were as many as seven daughters of the priest of Midian at the well. (Exod. 2:16), while according to the Quran there were only two (28:24). Again, according to the Bible, the girls filled their troughs to water their father’s flock, but the shepherds came and drove them away (Exod. 2:16), while according to the Quran the girls kept themselves and their flock away owing to modesty (28:24). Again, the Bible represents Moses as standing up against the shepherds and helping the girls (Exod. 2:17), while according to the Quran, there was no standing up against the shepherds on the part of Moses; he only watered the flock of the girls (28:25).
5. According to the Bible, Moses was bidden to take his people out of Egypt without apprising Pharaoh of their flight. He is, in fact, represented as playing a trick on Pharaoh and deceiving him (Exod. 3:18). But the Quran represents him as being bidden by God to go to Pharaoh and ask him to let the children of Israel go with him (20:48).
6. According to the Bible, Moses bade the Israelite women to borrow from their Egyptian neighbours their ornaments, their gold, their silver and their raiment with a view to robbing them of their valuables (Exod. 3:22). According to the Quran, they were not bidden by God to take the ornaments from the Egyptians; they did so deceitfully and were themselves responsible for the deceit (20:88).
7. The hand of Moses, says the Bible, was white and its whiteness was due to leprosy (Exod. 4:6). According to the Quran his hand was indeed brightly white, but its whiteness was not due to any disease. It constituted a Divine sign (20:23).
8. The Bible represents Aaron not as a real brother of Moses or his brother from the side of his mother, but a brother in the sense that he was a member of the Levite family (Exod. 4:14). The Quran, however, represents him as a real brother of Moses, or at least his brother from the side of his mother (20:95).
9. According to the Bible, Aaron took part with the Israelites in taking the calf for an idol; nay, it even represents him as the very author of the calf-worship (Exod. 32:35). But the Quran exonerates him of this charge (20:91).
It is unnecessary to remark here that both reason and recent research in history agree that of the two versions the Quranic one is correct.
In fact, Christian writers themselves have admitted the inaccuracy of the Biblical account (Enc. Bri. under "Moses"). The writer of this article declares that a great part of the Hamurabi teaching has been incorporated in the Pentateuch. He also considers the Biblical account showing Aaron as having taken part in calf-worship as spurious and a later addition, and infers that there have been other similar interpolations in the Bible.
The word Harun (Aaron) has no significance in Hebrew. According to modern scholars, the name is to be found in the languages of North Arabia (Enc. Bri.). This shows that the Hebrews had, till then, some connection with Arabic, their original tongue.
e
14:6; 40:24.
b
14:6; 23:46; 40:24.
1477
Commentary:
As already stated, the present Surah discusses the history of only those Prophets whose peoples were ultimately destroyed. The present and the following few verses deal with Moses’ mission to Pharaoh and his people who rejected him and therefore met with destruction. The Surah makes no reference to the Israelites, for the obvious reason that they believed in Moses’ and became heirs to Divine blessings.
Incidentally, it may be noted here that the Biblical account of Moses as given in Exod. chapters 2, 3 & 4, differs from the Quranic description in several points:
1. According to the Bible, Moses was not cast into the river, but was concealed under a basket in the bushes by the side of the river (Exod. 2:3). According to the Quran, however, he was cast into the river (20:40). The name Moses, as explained in Exod. 2:10 supports the Quranic version, for Moses was so called because he "was saved from water." See also note under 2:54.
2. According to the Bible, the Egyptian who died at the hands of Moses was killed by him intentionally (Exod. 2:11,12), while according to the Quran, Moses did not strike the man with the intention of killing him. The man died only accidentally (28:16). Thus the Bible represents Moses as a wilful murderer, while the Quran acquits him of this heinous act.
3. According to the Bible, Moses saw two Hebrews quarrelling with each other (Exod. 2:13,14); while the Quran says that one was a Hebrew and the other an Egyptian (28:19).
4. The Quran differs from the Bible in the details of the incident at the well. The Bible says that there were as many as seven daughters of the priest of Midian at the well. (Exod. 2:16), while according to the Quran there were only two (28:24). Again, according to the Bible, the girls filled their troughs to water their father’s flock, but the shepherds came and drove them away (Exod. 2:16), while according to the Quran the girls kept themselves and their flock away owing to modesty (28:24). Again, the Bible represents Moses as standing up against the shepherds and helping the girls (Exod. 2:17), while according to the Quran, there was no standing up against the shepherds on the part of Moses; he only watered the flock of the girls (28:25).
5. According to the Bible, Moses was bidden to take his people out of Egypt without apprising Pharaoh of their flight. He is, in fact, represented as playing a trick on Pharaoh and deceiving him (Exod. 3:18). But the Quran represents him as being bidden by God to go to Pharaoh and ask him to let the children of Israel go with him (20:48).
6. According to the Bible, Moses bade the Israelite women to borrow from their Egyptian neighbours their ornaments, their gold, their silver and their raiment with a view to robbing them of their valuables (Exod. 3:22). According to the Quran, they were not bidden by God to take the ornaments from the Egyptians; they did so deceitfully and were themselves responsible for the deceit (20:88).
7. The hand of Moses, says the Bible, was white and its whiteness was due to leprosy (Exod. 4:6). According to the Quran his hand was indeed brightly white, but its whiteness was not due to any disease. It constituted a Divine sign (20:23).
8. The Bible represents Aaron not as a real brother of Moses or his brother from the side of his mother, but a brother in the sense that he was a member of the Levite family (Exod. 4:14). The Quran, however, represents him as a real brother of Moses, or at least his brother from the side of his mother (20:95).
9. According to the Bible, Aaron took part with the Israelites in taking the calf for an idol; nay, it even represents him as the very author of the calf-worship (Exod. 32:35). But the Quran exonerates him of this charge (20:91).
It is unnecessary to remark here that both reason and recent research in history agree that of the two versions the Quranic one is correct.
In fact, Christian writers themselves have admitted the inaccuracy of the Biblical account (Enc. Bri. under "Moses"). The writer of this article declares that a great part of the Hamurabi teaching has been incorporated in the Pentateuch. He also considers the Biblical account showing Aaron as having taken part in calf-worship as spurious and a later addition, and infers that there have been other similar interpolations in the Bible.
The word Harun (Aaron) has no significance in Hebrew. According to modern scholars, the name is to be found in the languages of North Arabia (Enc. Bri.). This shows that the Hebrews had, till then, some connection with Arabic, their original tongue.
d
14:6; 40:24.
اِذۡ قَالُوۡا لَیُوۡسُفُ وَاَخُوۡہُ اَحَبُّ اِلٰۤی اَبِیۡنَا مِنَّا وَنَحۡنُ عُصۡبَۃٌ اِنَّ اَبَانَا لَفِیۡ ضَلٰلٍ مُّبِیۡنٍ
12:96.
12:96.
Like Joseph’s brothers who were angry that instead of themselves, who, as they imagined, were superior to him in every respect, he had won the affection of their father and had become the centre of his attention, the Quraish leaders said that the Qur’an ought to have been revealed to one of the great men of Mecca or Ta’if (43:32). They looked upon the Holy Prophet as too small a person to be selected for the exalted office of a Prophet.
12:96.
Important Words:
عصبة (a strong party) is derived from عصب which means, he twisted a thing or wound it round or he folded it tightly; he bound or tied a thing. عصبة means, party or company of men who league together to defend one another, generally from ten to forty in number; a company of men absolutely. عصبیة (‘asabiyyat) means, zeal in the cause of one’s party; a strong attachment which holds several persons closely united by the same interests or the same opinion and which causes them to defend one another; partisanship or party spirit (Lane).
Commentary:
The verse under comment contains the fifth resemblance of the Holy Prophet with Joseph. Joseph’s brothers were annoyed that instead of them, who, as they thought, were superior to him in every respect, he had won the affection of their father and had become the centre of his attention. In the same way it is on record that when some Arab chiefs were asked what they thought of the Prophet’s claims, they answered that if God had intended to raise a Prophet it was they who deserved this honour."
The Meccans also seemed to hold the view that the Quran ought to have been revealed to one of the great men of Mecca or Ta’if (43:32). They looked upon the Holy Prophet as too small a person to be selected for the exalted office of a Prophet.
a
12:96.
a
12:96.
1513
Important Words:
عصبة (a strong party) is derived from عصب which means, he twisted a thing or wound it round or he folded it tightly; he bound or tied a thing. عصبة means, party or company of men who league together to defend one another, generally from ten to forty in number; a company of men absolutely. عصبیة (‘asabiyyat) means, zeal in the cause of one’s party; a strong attachment which holds several persons closely united by the same interests or the same opinion and which causes them to defend one another; partisanship or party spirit (Lane).
Commentary:
The verse under comment contains the fifth resemblance of the Holy Prophet with Joseph. Joseph’s brothers were annoyed that instead of them, who, as they thought, were superior to him in every respect, he had won the affection of their father and had become the centre of his attention. In the same way it is on record that when some Arab chiefs were asked what they thought of the Prophet’s claims, they answered that if God had intended to raise a Prophet it was they who deserved this honour."
The Meccans also seemed to hold the view that the Quran ought to have been revealed to one of the great men of Mecca or Ta’if (43:32). They looked upon the Holy Prophet as too small a person to be selected for the exalted office of a Prophet.
a
12:96.
1362
Like Joseph’s brothers who were angry that instead of themselves, who, as they imagined, were superior to him in every respect, he had won the affection of their father and had become the centre of his attention, the Quraish leaders said that the Qur’an ought to have been revealed to one of the great men of Mecca or Ta’if (43:32). They looked upon the Holy Prophet as too small a person to be selected for the exalted office of a Prophet.
۞ وَقَالَ نِسۡوَۃٌ فِی الۡمَدِیۡنَۃِ امۡرَاَتُ الۡعَزِیۡزِ تُرٰوِدُ فَتٰٮہَا عَنۡ نَّفۡسِہٖ ۖ قَدۡ شَغَفَہَا حُبًّا ۖ اِنَّا لَنَرٰٮہَا فِیۡ ضَلٰلٍ مُّبِیۡنٍ
اَلْعَزِيْز (Al-‘Aziz) 意为护卫长。他是埃及国王护卫的首领, 在穆圣时代, 似乎用这个称号来识别埃及的高官、显贵。
Al-‘Aziz stands for Potiphar. He was the captain of the King’s guard. It seems that at the time of the Holy Prophet the chiefs and dignitaries of Egypt were known by this title.
The Arabic expression means that the woman’s love of Joseph had entered beneath the pericardium of her heart; or, love of him had struck or smitten her or had rent the Shighaf (pericardium) of her heart (Lane).
Important Words:
العزیز (The ‘Aziz) is derived from عز which means, he was or became mighty, potent, powerful or strong; or he was or became high or elevated in rank or condition or state; عزیز means, mighty, potent, powerful or strong; high or elevated in rank or condition or state; noble, honourable, glorious or illustrious; proud, disdainful; invincible; a mighty king or a glorious king. العزیز is one of the names of God signifying the Mighty, Who overcomes everything; or He Who resists or withstands so that nothing overcomes Him; or the Incomparable or Unparalleled. It also signifies "king," because he has the mastery over the people of his dominions and the word was especially used about the ruler of Egypt i.e. the valley of the Nile together with Alexandria. It is a surname like النجاشی (Negus) applied to the King of the Abyssinians and قیصر (Kaiser) applied to the Emperor of the Romans (Lane & Aqrab).
شغفھا (he has infatuated her with love). شغفه means, he or it struck or smote the pericardium of his heart. شغف بالشیء means, he was or became vehemently desirous of the thing. شغفه المال means, the property became embellished to him so that he loved it. The expression قد شغفھا حبا means, he has affected her so that love of him has entered beneath the pericardium of her heart; or, love of him has struck or smitten or has rent the شغاف (pericardium) or the حجاب (midriff) of her heart (Lane & Aqrab).
Commentary:
Al-‘Aziz stands here for Potiphar. According to modern technicality the rulers of Egypt are known by this title. But Potiphar was only the captain of the King’s guard. It seems that at the time of the Holy Prophet the chiefs and dignitaries of Egypt were also known by this title. It is also possible that those women might have used this high title for Potiphar merely by way of flattery.
It appears that the incident of the wife of ‘Aziz having made evil approaches to Joseph became public and the womenfolk of the locality began gossiping about it as is their wont.
630
اَلْعَزِيْز (Al-‘Aziz) 意为护卫长。他是埃及国王护卫的首领, 在穆圣时代, 似乎用这个称号来识别埃及的高官、显贵。
1534
Important Words:
العزیز (The ‘Aziz) is derived from عز which means, he was or became mighty, potent, powerful or strong; or he was or became high or elevated in rank or condition or state; عزیز means, mighty, potent, powerful or strong; high or elevated in rank or condition or state; noble, honourable, glorious or illustrious; proud, disdainful; invincible; a mighty king or a glorious king. العزیز is one of the names of God signifying the Mighty, Who overcomes everything; or He Who resists or withstands so that nothing overcomes Him; or the Incomparable or Unparalleled. It also signifies "king," because he has the mastery over the people of his dominions and the word was especially used about the ruler of Egypt i.e. the valley of the Nile together with Alexandria. It is a surname like النجاشی (Negus) applied to the King of the Abyssinians and قیصر (Kaiser) applied to the Emperor of the Romans (Lane & Aqrab).
شغفھا (he has infatuated her with love). شغفه means, he or it struck or smote the pericardium of his heart. شغف بالشیء means, he was or became vehemently desirous of the thing. شغفه المال means, the property became embellished to him so that he loved it. The expression قد شغفھا حبا means, he has affected her so that love of him has entered beneath the pericardium of her heart; or, love of him has struck or smitten or has rent the شغاف (pericardium) or the حجاب (midriff) of her heart (Lane & Aqrab).
Commentary:
Al-‘Aziz stands here for Potiphar. According to modern technicality the rulers of Egypt are known by this title. But Potiphar was only the captain of the King’s guard. It seems that at the time of the Holy Prophet the chiefs and dignitaries of Egypt were also known by this title. It is also possible that those women might have used this high title for Potiphar merely by way of flattery.
It appears that the incident of the wife of ‘Aziz having made evil approaches to Joseph became public and the womenfolk of the locality began gossiping about it as is their wont.
1378
Al-‘Aziz stands for Potiphar. He was the captain of the King’s guard. It seems that at the time of the Holy Prophet the chiefs and dignitaries of Egypt were known by this title.
1379
The Arabic expression means that the woman’s love of Joseph had entered beneath the pericardium of her heart; or, love of him had struck or smitten her or had rent the Shighaf (pericardium) of her heart (Lane).
اَفَاَنۡتَ تُسۡمِعُ الصُّمَّ اَوۡ تَہۡدِی الۡعُمۡیَ وَمَنۡ کَانَ فِیۡ ضَلٰلٍ مُّبِیۡنٍ
e
10:43; 27:81.
1226
当不信者对真理的启示视若无睹、充耳不闻的时候, 就往罪恶的深渊越陷越深, 直到彻底覆灭。
c
10:43; 27:81.
3668
Commentary:
When disbelievers deliberately shut their eyes and ears to the message of truth, they sink deeper into sin till they are completely lost.
e
10:43; 27:81.
2680
When disbelievers deliberately shut their eyes and ears to the message of truth, they sink deeper and deeper into sin till they are completely lost.
۞ قَالَتۡ رُسُلُہُمۡ اَفِی اللّٰہِ شَکٌّ فَاطِرِ السَّمٰوٰتِ وَالۡاَرۡضِ ۖ یَدۡعُوۡکُمۡ لِیَغۡفِرَ لَکُمۡ مِّنۡ ذُنُوۡبِکُمۡ وَیُؤَخِّرَکُمۡ اِلٰۤی اَجَلٍ مُّسَمًّی ۚ قَالُوۡۤا اِنۡ اَنۡتُمۡ اِلَّا بَشَرٌ مِّثۡلُنَا تُرِیۡدُوۡنَ اَنۡ تَصُدُّوۡنَا عَمَّا کَانَ یَعۡبُدُ اٰبَآؤُنَا فَاۡتُوۡنَا بِسُلۡطٰنٍ مُّبِیۡنٍ
6:15; 12:102; 35:2; 39:47.
11:28; 23:25.
引用创造天地来证实赐予先知们的教诲源于安拉。由于安拉是天地的创造者, 所以没有理由认为安拉创造了人, 却不加以引导而把他遗弃。同样有理由认为以下的想法也是不合逻辑的: 安拉创造天地, 从而充裕地向人类提供物质财富使人类得以进步, 但他却不向人类提供精神财富。
بعض سے یہ مرادنہیں کہ اللہ تعالیٰ صرف چند گناہوں کو بخشتا ہے۔ باقیوں کو نہیں بخشتا۔ بلکہ مطلب یہ ہے کہ بعض گناہ جو انسانوں سے تعلق رکھنے والے ہوتے ہیں جب تک لوگ ان گناہوں کی معافی دوسرے لوگوں سے نہ مانگ لیں اس وقت تک وہ معاف نہیں ہوتے۔ ہاں جب قصور کرنے والے معافی مانگ لیں اور نادم ہو جائیں تو اللہ تعالیٰ خود اپنے بندوں کے دلوں میں تحریک کرتا ہے کہ وہ اپنے ظلم کرنے والے لوگوں کو بخش کر اللہ تعالیٰ کے مزید انعامات کے وارث ہو جائیں اور یہ اتنا سستا سودا ہے کہ وہ اسے ضرور قبول کر لیتے ہیں۔
6:15; 12:102; 35:2; 39:47.
11:28; 23:25.
The creation of the heavens and the earth has been adduced to prove the Divine origin of the teachings given to the Prophets. God being the Creator of the heavens and the earth it would be unreasonable to suppose that, having created man, He had left him without guidance. It would be equally inconsistent with reason to think that, whereas God had made ample provision for the material welfare and advancement of man by creating the heavens and the earth, He had neglected to provide for his spiritual welfare.
6:15; 12:102; 35:2; 39:47.
11:28; 23:25.
Important Words:
فاطر (Maker) is the active participle from فطر. They say فطرہ i.e. he clove, split, rent or cracked it; He (God) created it, or produced it or brought it into existence, namely, for the first time, it not having existed before; originated it; commenced or began it. فاطرالسموات means, the Originator or Creator of the heavens. Ibn ‘Abbas says, "I did not know what was the meaning of فاطرالسموات until two Arabs of the desert came to me, disputing together respecting a well, and one of them said, انا افطرتھا i.e. 'It was I who originated or began it.' " فطرالعجین; means, he made the dough into bread, or baked it, without leavening it, he kneaded the dough and made it into bread or baked it immediately (Lane & Aqrab). From the Quran it appears that there are four stages of creation: (a) the stage when nothing existed and the process of creation began for thefirst time, nothing having existed before; (b) the stage when matter had come into existence but had not yet taken a definite material form; (c) the stage when, as the result of combination, matter began to acquire diverse properties, the consummation of this process being known by the name of the law of nature; and (d) the last stage when, in accordance with the law of nature, the process of procreation or repetition in creation began, viz. man was born out of man and grain out of grain, etc. The attribute of فاطر (Maker) points to the second stage.
Commentary:
The verse gives the creation of the heavens and the earth as an argument to prove the Divine origin of the teaching given to the Prophets. The Prophets are here represented as saying to their opponents: "It is by the command of Allah that we preach. We say nothing of our own accord. How can you entertain doubt about the fact that God can send down revealed guidance? He is the Creator of heaven and earth, and it is unreasonable to think that, after having created man, He should have left him without guidance. Equally, it is inconsistent with reason to think that, whereas God has made ample provision for the material welfare and advancement of man by creating heaven and earth, He should have neglected to provide for his spiritual welfare."
The words, He calls you that He may forgive you your sins, and grant you respite till an appointed term, refute an objection of disbelievers that God was too dignified and exalted to invite humble beings like themselves to Him. They are told that it is indeed inconsistent with the dignity of God to call humble beings to His aid, but it is not at all below His dignity to come to their help. Nay, such an act is quite in keeping with His supreme dignity. God had therefore sent His Messengers that, through them, He might satisfy the moral and spiritual needs of man and grant him a new and higher life.
The expression, you are but men like ourselves;…Bring us then some clear proof, contains another objection of disbelievers that, if God at all was to have raised Messengers, they should have been beings befitting His dignity and not weak and humble men like themselves. The answer is given in the succeeding verse.
a
6:15; 12:102; 35:2; 39:47.
b
11:28; 23:25.
647
引用创造天地来证实赐予先知们的教诲源于安拉。由于安拉是天地的创造者, 所以没有理由认为安拉创造了人, 却不加以引导而把他遗弃。同样有理由认为以下的想法也是不合逻辑的: 安拉创造天地, 从而充裕地向人类提供物质财富使人类得以进步, 但他却不向人类提供精神财富。
1
بعض سے یہ مرادنہیں کہ اللہ تعالیٰ صرف چند گناہوں کو بخشتا ہے۔ باقیوں کو نہیں بخشتا۔ بلکہ مطلب یہ ہے کہ بعض گناہ جو انسانوں سے تعلق رکھنے والے ہوتے ہیں جب تک لوگ ان گناہوں کی معافی دوسرے لوگوں سے نہ مانگ لیں اس وقت تک وہ معاف نہیں ہوتے۔ ہاں جب قصور کرنے والے معافی مانگ لیں اور نادم ہو جائیں تو اللہ تعالیٰ خود اپنے بندوں کے دلوں میں تحریک کرتا ہے کہ وہ اپنے ظلم کرنے والے لوگوں کو بخش کر اللہ تعالیٰ کے مزید انعامات کے وارث ہو جائیں اور یہ اتنا سستا سودا ہے کہ وہ اسے ضرور قبول کر لیتے ہیں۔
a
6:15; 12:102; 35:2; 39:47.
b
11:28; 23:25.
1665
Important Words:
فاطر (Maker) is the active participle from فطر. They say فطرہ i.e. he clove, split, rent or cracked it; He (God) created it, or produced it or brought it into existence, namely, for the first time, it not having existed before; originated it; commenced or began it. فاطرالسموات means, the Originator or Creator of the heavens. Ibn ‘Abbas says, "I did not know what was the meaning of فاطرالسموات until two Arabs of the desert came to me, disputing together respecting a well, and one of them said, انا افطرتھا i.e. 'It was I who originated or began it.' " فطرالعجین; means, he made the dough into bread, or baked it, without leavening it, he kneaded the dough and made it into bread or baked it immediately (Lane & Aqrab). From the Quran it appears that there are four stages of creation: (a) the stage when nothing existed and the process of creation began for thefirst time, nothing having existed before; (b) the stage when matter had come into existence but had not yet taken a definite material form; (c) the stage when, as the result of combination, matter began to acquire diverse properties, the consummation of this process being known by the name of the law of nature; and (d) the last stage when, in accordance with the law of nature, the process of procreation or repetition in creation began, viz. man was born out of man and grain out of grain, etc. The attribute of فاطر (Maker) points to the second stage.
Commentary:
The verse gives the creation of the heavens and the earth as an argument to prove the Divine origin of the teaching given to the Prophets. The Prophets are here represented as saying to their opponents: "It is by the command of Allah that we preach. We say nothing of our own accord. How can you entertain doubt about the fact that God can send down revealed guidance? He is the Creator of heaven and earth, and it is unreasonable to think that, after having created man, He should have left him without guidance. Equally, it is inconsistent with reason to think that, whereas God has made ample provision for the material welfare and advancement of man by creating heaven and earth, He should have neglected to provide for his spiritual welfare."
The words, He calls you that He may forgive you your sins, and grant you respite till an appointed term, refute an objection of disbelievers that God was too dignified and exalted to invite humble beings like themselves to Him. They are told that it is indeed inconsistent with the dignity of God to call humble beings to His aid, but it is not at all below His dignity to come to their help. Nay, such an act is quite in keeping with His supreme dignity. God had therefore sent His Messengers that, through them, He might satisfy the moral and spiritual needs of man and grant him a new and higher life.
The expression, you are but men like ourselves;…Bring us then some clear proof, contains another objection of disbelievers that, if God at all was to have raised Messengers, they should have been beings befitting His dignity and not weak and humble men like themselves. The answer is given in the succeeding verse.
a
6:15; 12:102; 35:2; 39:47.
b
11:28; 23:25.
1458
The creation of the heavens and the earth has been adduced to prove the Divine origin of the teachings given to the Prophets. God being the Creator of the heavens and the earth it would be unreasonable to suppose that, having created man, He had left him without guidance. It would be equally inconsistent with reason to think that, whereas God had made ample provision for the material welfare and advancement of man by creating the heavens and the earth, He had neglected to provide for his spiritual welfare.
وَقَالَ الَّذِیۡنَ کَفَرُوۡا لَا تَاۡتِیۡنَا السَّاعَۃُ ۖ قُلۡ بَلٰی وَرَبِّیۡ لَتَاۡتِیَنَّکُمۡ عٰلِمِ الۡغَیۡبِ ۖ لَا یَعۡزُبُ عَنۡہُ مِثۡقَالُ ذَرَّۃٍ فِی السَّمٰوٰتِ وَلَا فِی الۡاَرۡضِ وَلَاۤ اَصۡغَرُ مِنۡ ذٰلِکَ وَلَاۤ اَکۡبَرُ اِلَّا فِیۡ کِتٰبٍ مُّبِیۡنٍ
10:62.
یعنی ہمارے زمانہ میں وہ دن نہیں آئے گا۔
10:62.
The subject of the preceding verse is further elaborated and developed in the present one, viz. that no action good or bad goes unrequited. The disbelievers are thus warned that their opposition to Islam and their persecution of Muslims will not go unpunished.
10:62.
Commentary:
The reference in the word "Hour" is to the hour of the triumph of Islam and the defeat and discomfiture of disbelief.
The subject of the preceding verse is further elaborated and developed in the present one, viz. that no action good or bad goes unrewarded. The disbelievers are thus warned that their opposition to Islam and their persecution of Muslims will not go unpunished.
c
10:62.
4
یعنی ہمارے زمانہ میں وہ دن نہیں آئے گا۔
a
10:62.
3133
Commentary:
The reference in the word "Hour" is to the hour of the triumph of Islam and the defeat and discomfiture of disbelief.
The subject of the preceding verse is further elaborated and developed in the present one, viz. that no action good or bad goes unrewarded. The disbelievers are thus warned that their opposition to Islam and their persecution of Muslims will not go unpunished.
a
10:62.
2377
The subject of the preceding verse is further elaborated and developed in the present one, viz. that no action good or bad goes unrequited. The disbelievers are thus warned that their opposition to Islam and their persecution of Muslims will not go unpunished.
الٓرٰ ۚ تِلۡکَ اٰیٰتُ الۡکِتٰبِ وَقُرۡاٰنٍ مُّبِیۡنٍ
الٓرٰ کے معنے ہیں ’’میں اللہ دیکھنے والا ہوں‘‘۔ تفصیل کے لئے دیکھئے سورۃ بقرہ نوٹ نمبر۱ آیت۲۔
10:2; 11:2; 12:2; 13:2; 14:2.
27:2; 31:3.
Only in 27:2 and in the verse under comment do the words, 'Book' and 'Qur’an', occur together but, whereas in the present verse the word 'Book' precedes the word 'Qur’an', in 27:2 the order has been reversed. While the word 'Book' implies a prophecy that the Holy Book of Islam will continue to be written, the word 'Qur’an' points to the prophecy that it will continue to be increasingly read and recited. Moreover, whereas the words 'illuminating Qur’an' have been used in the Qur’an only twice, the words 'illuminating Book' have been used no less than twelve times. This is to hint that a record in writing is much more useful than mere oral transmission. Muslims should, therefore, give more attention to education and to the study of written knowledge.
10:2; 11:2; 12:2; 13:2; 14:2.
27:2; 31:3.
Commentary:
For the abbreviated letters see 2:2.
The word مبین (illuminating), meaning (1) to make plain and (2) to be plain, signifies both that which makes other things plain and that which is plain itself. In 12:2, the word has been used in the first-mentioned sense, while in the verse under comment it has been used in the latter sense, which signifies that the Quran itself bears testimony to its truth.
It is worthy of note that the Word of God sent to the Holy Prophet is spoken of here both as کتاب (that which is written) and قرآن (that which is read), to indicate that it will be preserved both, through writing and reading. And this has in fact been so. For, of all revealed Scriptures, the Quran alone has been preserved by its verses having been committed to writing as soon as they were revealed and also by its having been committed to memory by hundreds of thousands of Muslims during the past fourteen centuries. The practice of committing the Quran to memory has continued among Muslims since the time of the Holy Prophet, and in every age there have been thousands of Muslims who could recite from memory the whole of it—a distinction shared by no other revealed Book. Even if all copies of the Quran were lost, it would not disappear from the face of the earth, for it is indelibly inscribed on the memories of hundreds of thousands of Muslims from one end of the earth to the other. Thus has the Divine promise made in v. 10 below met with wonderful fulfilment.
One more point is worthy of special note here. Only at two places in the Quran do the words کتاب (Book) and قرآن(Quran) occur together viz. in 27:2 and in the verse under comment. In the present verse the word کتاب (Book) precedes the word قرآن (Quran), while in 27:2 the order has been reversed. As stated above the word کتاب (Book), implies a prophecy that the Holy Book of Islam will continue to be written, and the word قرآن (Quran), points to the prophecy that it will continue to be increasingly read and recited. Now whereas in the present verse the word مبین (illuminating) qualifies the word قرآن (Quran), in 27:2 it qualifies the word کتاب. This shows that the subject matter of the present Surah deals more with the attribute implied in the word قرآن (Quran) than with the attribute implied in the word کتاب (Book). But in 27:2 the order has been reversed, because in that Surah greater emphasis is laid on the changes which are to be brought about by the Quran as a کتاب (A written Book).
In the present Surah, accounts of the lives of those Prophets (e.g. Adam, Abraham, Lot, Salih) have been given in whose time the art of writing either had not been invented or was not common, and knowledge was acquired and preserved mostly by oral recitation and verbal transmission; while in the 27th Surah have been given accounts of the lives of those Prophets (e.g. Moses and David) in whose time writing had come into vogue and learning, instead of being acquired by heart, was acquired by means of the written word.
It is also worthy of note that whereas the words قرآن مبین (Illuminating Quran) have been used in the Quran only twice, the words کتاب مبین(Illuminating Book) have been used no less than twelve times. This is to hint that a record in writing is much more useful than mere oral transmission. Muslims should there-fore pay more attention to education and to the study of written knowledge.
b
10:2; 11:2; 12:2; 13:2; 14:2.
c
27:2; 31:3.
1
الٓرٰ کے معنے ہیں ’’میں اللہ دیکھنے والا ہوں‘‘۔ تفصیل کے لئے دیکھئے سورۃ بقرہ نوٹ نمبر۱ آیت۲۔
b
10:2; 11:2; 12:2; 13:2; 14:2.
c
27:2; 31:3.
1709
Commentary:
For the abbreviated letters see 2:2.
The word مبین (illuminating), meaning (1) to make plain and (2) to be plain, signifies both that which makes other things plain and that which is plain itself. In 12:2, the word has been used in the first-mentioned sense, while in the verse under comment it has been used in the latter sense, which signifies that the Quran itself bears testimony to its truth.
It is worthy of note that the Word of God sent to the Holy Prophet is spoken of here both as کتاب (that which is written) and قرآن (that which is read), to indicate that it will be preserved both, through writing and reading. And this has in fact been so. For, of all revealed Scriptures, the Quran alone has been preserved by its verses having been committed to writing as soon as they were revealed and also by its having been committed to memory by hundreds of thousands of Muslims during the past fourteen centuries. The practice of committing the Quran to memory has continued among Muslims since the time of the Holy Prophet, and in every age there have been thousands of Muslims who could recite from memory the whole of it—a distinction shared by no other revealed Book. Even if all copies of the Quran were lost, it would not disappear from the face of the earth, for it is indelibly inscribed on the memories of hundreds of thousands of Muslims from one end of the earth to the other. Thus has the Divine promise made in v. 10 below met with wonderful fulfilment.
One more point is worthy of special note here. Only at two places in the Quran do the words کتاب (Book) and قرآن(Quran) occur together viz. in 27:2 and in the verse under comment. In the present verse the word کتاب (Book) precedes the word قرآن (Quran), while in 27:2 the order has been reversed. As stated above the word کتاب (Book), implies a prophecy that the Holy Book of Islam will continue to be written, and the word قرآن (Quran), points to the prophecy that it will continue to be increasingly read and recited. Now whereas in the present verse the word مبین (illuminating) qualifies the word قرآن (Quran), in 27:2 it qualifies the word کتاب. This shows that the subject matter of the present Surah deals more with the attribute implied in the word قرآن (Quran) than with the attribute implied in the word کتاب (Book). But in 27:2 the order has been reversed, because in that Surah greater emphasis is laid on the changes which are to be brought about by the Quran as a کتاب (A written Book).
In the present Surah, accounts of the lives of those Prophets (e.g. Adam, Abraham, Lot, Salih) have been given in whose time the art of writing either had not been invented or was not common, and knowledge was acquired and preserved mostly by oral recitation and verbal transmission; while in the 27th Surah have been given accounts of the lives of those Prophets (e.g. Moses and David) in whose time writing had come into vogue and learning, instead of being acquired by heart, was acquired by means of the written word.
It is also worthy of note that whereas the words قرآن مبین (Illuminating Quran) have been used in the Quran only twice, the words کتاب مبین(Illuminating Book) have been used no less than twelve times. This is to hint that a record in writing is much more useful than mere oral transmission. Muslims should there-fore pay more attention to education and to the study of written knowledge.
b
10:2; 11:2; 12:2; 13:2; 14:2.
c
27:2; 31:3.
1476
Only in 27:2 and in the verse under comment do the words, 'Book' and 'Qur’an', occur together but, whereas in the present verse the word 'Book' precedes the word 'Qur’an', in 27:2 the order has been reversed. While the word 'Book' implies a prophecy that the Holy Book of Islam will continue to be written, the word 'Qur’an' points to the prophecy that it will continue to be increasingly read and recited. Moreover, whereas the words 'illuminating Qur’an' have been used in the Qur’an only twice, the words 'illuminating Book' have been used no less than twelve times. This is to hint that a record in writing is much more useful than mere oral transmission. Muslims should, therefore, give more attention to education and to the study of written knowledge.
فَانۡتَقَمۡنَا مِنۡہُمۡ وَاِنَّہُمَا لَبِاِمَامٍ مُّبِیۡنٍ
26:190; 38:15; 50:15.
26:190; 38:15; 50:15.
In the case of the city of Lot the highway has been called 'the way that still exists' (v. 77) which implies a prophecy that it will continue to exist in the future. In the case of the habitation of 'the People of the Wood,' the road has been called 'an open highway.' The old road which connected Asia with Egypt, has now ceased to be used by caravans, though as the word "open" hints, the track still remains.
26:190; 38:15; 50:15.
Important Words:
امام (way) is derived from ام (amma). They say امه i.e. he repaired to or directed his course to him or it. امام inter alia, means, a road or way; a manifest road or way (Lane).
مبین (manifest) means, distinct from others; apparent; manifest; plain (Lane). See also 2:169.
Commentary:
Commentators differ as to the reference of the word "both" in this verse. Most of them take it as referring to the habitations of Lot and Shu‘aib, the account of the people of Lot having just preceded that of the people of Shu‘aib. But the more correct view seems to be that the word "both" refers to the habitations of "the People of the Wood" and "the People of Midian," reference to the latter being understood. The habitations of both lay on a much-frequented highway.
It may also be noted that in the case of the city of Lot the highway has been called سبیل مقیم i.e. the way that still exists (v. 77) signifying that it would continue to be used. Consequently that road has remained in constant use up to the present time. In the case of the habitation of اصحاب الایکة i.e. the People of the Wood, the road has been called امام مبین i.e. a manifest way. Consequently, the old road which connected Asia with Egypt has now ceased to be used by caravans, though, as the word مبین (manifest) hints, the track still remains.
a
26:190; 38:15; 50:15.
a
26:190; 38:15; 50:15.
1783
Important Words:
امام (way) is derived from ام (amma). They say امه i.e. he repaired to or directed his course to him or it. امام inter alia, means, a road or way; a manifest road or way (Lane).
مبین (manifest) means, distinct from others; apparent; manifest; plain (Lane). See also 2:169.
Commentary:
Commentators differ as to the reference of the word "both" in this verse. Most of them take it as referring to the habitations of Lot and Shu‘aib, the account of the people of Lot having just preceded that of the people of Shu‘aib. But the more correct view seems to be that the word "both" refers to the habitations of "the People of the Wood" and "the People of Midian," reference to the latter being understood. The habitations of both lay on a much-frequented highway.
It may also be noted that in the case of the city of Lot the highway has been called سبیل مقیم i.e. the way that still exists (v. 77) signifying that it would continue to be used. Consequently that road has remained in constant use up to the present time. In the case of the habitation of اصحاب الایکة i.e. the People of the Wood, the road has been called امام مبین i.e. a manifest way. Consequently, the old road which connected Asia with Egypt has now ceased to be used by caravans, though, as the word مبین (manifest) hints, the track still remains.
a
26:190; 38:15; 50:15.
1517
In the case of the city of Lot the highway has been called 'the way that still exists' (v. 77) which implies a prophecy that it will continue to exist in the future. In the case of the habitation of 'the People of the Wood,' the road has been called 'an open highway.' The old road which connected Asia with Egypt, has now ceased to be used by caravans, though as the word "open" hints, the track still remains.
۞ قُلۡ مَنۡ یَّرۡزُقُکُمۡ مِّنَ السَّمٰوٰتِ وَالۡاَرۡضِ ۖ قُلِ اللّٰہُ ۖ وَاِنَّاۤ اَوۡ اِیَّاکُمۡ لَعَلٰی ہُدًی اَوۡ فِیۡ ضَلٰلٍ مُّبِیۡنٍ
10:32; 27:65; 35:4.
یہ لفّ و نشر کی مثال ہے۔ یعنی دو گروہوں کا ذکر ہے اور دو جزاؤں کا۔ پہلی اور دوسری کو اکٹھا بیان کر دیا ہے ترجمہ کرتے وقت پہلی جزا کو پہلی قوم کی طرف پھیرا جائے گا اور دوسری جزا کو دوسری قوم کی طرف‘ اور مطلب یہ ہو جائے گا کہ میں تو ہدایت پر ہوں اور تم جن کا بعد میں ذکر ہے بعد میں مذکورہ جزا پاؤ گے یعنی گمراہی تمہارے حصہ میں آئے گی۔ اسے علم معانی میں لفّ و نشر کہتے ہیں۔ یعنی بولنے میں اختصار اور تشریح میں تفصیل بیان ہو جاتی ہے۔
10:32; 27:65; 35:4.
Commentary:
The fact that the Quran itself answers the question "Who gives you sustenance from the heavens and the earth?" by saying that it is Allah Who does so, shows that there could possibly be no other answer to this question except the one here given by the Quran.
The words, "Either we or you are on right guidance or in manifest error," mean that as surely we (the believers) are on the right, so surely you (the disbelievers) are in error.
b
10:32; 27:65; 35:4.
1
یہ لفّ و نشر کی مثال ہے۔ یعنی دو گروہوں کا ذکر ہے اور دو جزاؤں کا۔ پہلی اور دوسری کو اکٹھا بیان کر دیا ہے ترجمہ کرتے وقت پہلی جزا کو پہلی قوم کی طرف پھیرا جائے گا اور دوسری جزا کو دوسری قوم کی طرف‘ اور مطلب یہ ہو جائے گا کہ میں تو ہدایت پر ہوں اور تم جن کا بعد میں ذکر ہے بعد میں مذکورہ جزا پاؤ گے یعنی گمراہی تمہارے حصہ میں آئے گی۔ اسے علم معانی میں لفّ و نشر کہتے ہیں۔ یعنی بولنے میں اختصار اور تشریح میں تفصیل بیان ہو جاتی ہے۔
a
10:32; 27:65; 35:4.
3151
Commentary:
The fact that the Quran itself answers the question "Who gives you sustenance from the heavens and the earth?" by saying that it is Allah Who does so, shows that there could possibly be no other answer to this question except the one here given by the Quran.
The words, "Either we or you are on right guidance or in manifest error," mean that as surely we (the believers) are on the right, so surely you (the disbelievers) are in error.
a
10:32; 27:65; 35:4.
2393
As surely, we (the believers) are on the right, so surely, you (the disbelievers) are in error.
اَسۡمِعۡ بِہِمۡ وَاَبۡصِرۡ یَوۡمَ یَاۡتُوۡنَنَا ۖ لٰکِنِ الظّٰلِمُوۡنَ الۡیَوۡمَ فِیۡ ضَلٰلٍ مُّبِیۡنٍ
The verse means to say that the disbelievers’ faculties of seeing and hearing will become much keener and sharper on the Day of Judgment, because the veil will then be lifted from their eyes and ears and they will realize that they were in the wrong; but that realization being too late will prove to be of no avail to them.
Commentary:
The verse means to say that the faculties of seeing and hearing of disbelievers will become much more keener and sharper on the Day of Judgement, because the veil will be lifted from their eyes and ears and they will realize that they were in the wrong; but that realization being too late will prove to be of no use to them.
2182
Commentary:
The verse means to say that the faculties of seeing and hearing of disbelievers will become much more keener and sharper on the Day of Judgement, because the veil will be lifted from their eyes and ears and they will realize that they were in the wrong; but that realization being too late will prove to be of no use to them.
1771
The verse means to say that the disbelievers’ faculties of seeing and hearing will become much keener and sharper on the Day of Judgment, because the veil will then be lifted from their eyes and ears and they will realize that they were in the wrong; but that realization being too late will prove to be of no avail to them.
اَفَمَنۡ شَرَحَ اللّٰہُ صَدۡرَہٗ لِلۡاِسۡلٰمِ فَہُوَ عَلٰی نُوۡرٍ مِّنۡ رَّبِّہٖ ۚ فَوَیۡلٌ لِّلۡقٰسِیَۃِ قُلُوۡبُہُمۡ مِّنۡ ذِکۡرِ اللّٰہِ ۚ اُولٰٓئِکَ فِیۡ ضَلٰلٍ مُّبِیۡنٍ
6:126.
The teaching of Islam has such depth and vastness that it makes the hearts of believers expand and overflow with Divine knowledge and love. It certainly opens up new and endless vistas of thought, knowledge and truth.
6:126.
Commentary:
Whereas in the preceding verse reference was made to Divine revelation, in the present verse we are told that now that the Quran has been revealed those whose hearts God has opened for the acceptance of truth have accepted it but those who have chosen to grope in the darkness of disbelief have rejected it. These two classes of men cannot be equal. The verse further says that truth carries with it a strong conviction. The teaching of Islam has such depth and vastness that it makes the hearts of believers to expand and overflow with Divine knowledge and love. It certainly opens up new and endless vistas of thought, knowledge and truth.
d
6:126.
1131
伊斯兰教的教导的深度和广度是非常大的, 使信仰的人的胸襟扩大, 洋溢着来自安拉的知识和热爱。它必然在思想、知识和真理等方面开辟新的以及无穷无尽的远景。
a
6:126.
3451
Commentary:
Whereas in the preceding verse reference was made to Divine revelation, in the present verse we are told that now that the Quran has been revealed those whose hearts God has opened for the acceptance of truth have accepted it but those who have chosen to grope in the darkness of disbelief have rejected it. These two classes of men cannot be equal. The verse further says that truth carries with it a strong conviction. The teaching of Islam has such depth and vastness that it makes the hearts of believers to expand and overflow with Divine knowledge and love. It certainly opens up new and endless vistas of thought, knowledge and truth.
d
6:126.
2571
The teaching of Islam has such depth and vastness that it makes the hearts of believers expand and overflow with Divine knowledge and love. It certainly opens up new and endless vistas of thought, knowledge and truth.
قَالَ لَقَدۡ کُنۡتُمۡ اَنۡتُمۡ وَاٰبَآؤُکُمۡ فِیۡ ضَلٰلٍ مُّبِیۡنٍ
60:5.
60:5.
60:5.
b
60:5.
b
60:5.
c
60:5.
ثُمَّ اَرۡسَلۡنَا مُوۡسٰی وَاَخَاہُ ہٰرُوۡنَ بِاٰیٰتِنَا وَسُلۡطٰنٍ مُّبِیۡنٍ
20:30, 31; 43:44.
20:30, 31; 43:44.
20:43, 44.
d
20:30, 31; 43:44.
a
20:43, 44.
d
20:30, 31; 43:44.
قَالَ اَوَلَوۡ جِئۡتُکَ بِشَیۡءٍ مُّبِیۡنٍ
Commentary:
Moses remains undaunted by threats of violence on the part of Pharaoh and seems prepared to advance more arguments in support of his claims if Pharaoh would only listen to him.
2728
Commentary:
Moses remains undaunted by threats of violence on the part of Pharaoh and seems prepared to advance more arguments in support of his claims if Pharaoh would only listen to him.
تَاللّٰہِ اِنۡ کُنَّا لَفِیۡ ضَلٰلٍ مُّبِیۡنٍ
لَاُعَذِّبَنَّہٗ عَذَابًا شَدِیۡدًا اَوۡ لَاَاذۡبَحَنَّہٗۤ اَوۡ لَیَاۡتِیَنِّیۡ بِسُلۡطٰنٍ مُّبِیۡنٍ
عربی میں ذَبَحَ بمعنے قتل بھی آتا ہے۔ (تاج العروس)
Contrary to popular belief, based on fable and fiction, Hud-hud was not a bird employed by Solomon as his message-bearer since (a) it was inconsistent with Solomon’s dignity as a great monarch and a Divine Prophet to be so angry with a small bird as to be prepared to inflict severe punishment upon it or even to kill it. (b) Hud-hud seems to be well-acquainted with the rules and requirements of States and also well-versed in the knowledge about Divine Unity (vv. 25, 26) which birds are not. (c) Hud-hud, being not a migratory bird, cannot fly long distances and therefore could not have been selected for the journey to Sheba and back (v. 23). It follows from these facts that Hud-hud was not a bird but a man, even a very responsible officer of State or a general who had been entrusted with an important political mission by Solomon to the Queen of Sheba. The practice of exchange of envoys seems to have been quite popular in Solomon’s time. Moreover, it is a known fact that men are named after birds and anim
4
عربی میں ذَبَحَ بمعنے قتل بھی آتا ہے۔ (تاج العروس)
2160
Contrary to popular belief, based on fable and fiction, Hud-hud was not a bird employed by Solomon as his message-bearer since (a) it was inconsistent with Solomon’s dignity as a great monarch and a Divine Prophet to be so angry with a small bird as to be prepared to inflict severe punishment upon it or even to kill it. (b) Hud-hud seems to be well-acquainted with the rules and requirements of States and also well-versed in the knowledge about Divine Unity (vv. 25, 26) which birds are not. (c) Hud-hud, being not a migratory bird, cannot fly long distances and therefore could not have been selected for the journey to Sheba and back (v. 23). It follows from these facts that Hud-hud was not a bird but a man, even a very responsible officer of State or a general who had been entrusted with an important political mission by Solomon to the Queen of Sheba. The practice of exchange of envoys seems to have been quite popular in Solomon’s time. Moreover, it is a known fact that men are named after birds and anim
بِلِسَانٍ عَرَبِیٍّ مُّبِیۡنٍ
16:104; 41:45; 46:13.
16:104; 41:45; 46:13.
16:104; 41:45; 46:13.
Commentary:
The word عرب from which عربی is a relative noun conveys the sense of fulness, abundance and clearness and the Arabic language is so called because its roots are innumerable full of meaning and because also it is most expressive, eloquent and comprehensive. It possesses suitable words and phrases for the full expression of all sorts of ideas and shades of meaning and being complete in respect of its roots it can discuss any topic with a precision and thoroughness unmatched in any other language. It was therefore natural and quite in the fitness of things that the Arabic language should have been selected as the vehicle for the revelation of the last and most perfect Divine Message for all mankind.
The word مبین also points to the Quran being complete in itself. It needs the help of no external evidence to demonstrate the truth of its claims but contains adequate internal proofs to establish and substantiate them. The word also contains a beautiful hint to the effect that all that is essential for the attainment of nearness to God and relates to the laws of the Shari‘ah, to ethics and matters of belief, in short to all that is necessary to make a perfect code of laws has been made quite clear and manifest in the Quran.
b
16:104; 41:45; 46:13.
a
16:104; 41:45; 46:13.
2798
Commentary:
The word عرب from which عربی is a relative noun conveys the sense of fulness, abundance and clearness and the Arabic language is so called because its roots are innumerable full of meaning and because also it is most expressive, eloquent and comprehensive. It possesses suitable words and phrases for the full expression of all sorts of ideas and shades of meaning and being complete in respect of its roots it can discuss any topic with a precision and thoroughness unmatched in any other language. It was therefore natural and quite in the fitness of things that the Arabic language should have been selected as the vehicle for the revelation of the last and most perfect Divine Message for all mankind.
The word مبین also points to the Quran being complete in itself. It needs the help of no external evidence to demonstrate the truth of its claims but contains adequate internal proofs to establish and substantiate them. The word also contains a beautiful hint to the effect that all that is essential for the attainment of nearness to God and relates to the laws of the Shari‘ah, to ethics and matters of belief, in short to all that is necessary to make a perfect code of laws has been made quite clear and manifest in the Quran.
c
16:104; 41:45; 46:13.
اِنَّا نَحۡنُ نُحۡیِ الۡمَوۡتٰی وَنَکۡتُبُ مَا قَدَّمُوۡا وَاٰثٰرَہُمۡ ۚ وَکُلَّ شَیۡءٍ اَحۡصَیۡنٰہُ فِیۡۤ اِمَامٍ مُّبِیۡنٍ
18:50; 72:29.
جب ضمیر دہرائی جائے تو اس سے مراد حصر ہوتا ہے اس لئے ہم نے ترجمہ میں ’’ہی‘‘ کا لفظ بڑھا دیا ہے۔
18:50; 72:29.
Imam means, a leader of a people or army; a model or an example; the religious Scripture of any people; a road or way, etc. (Lane).
18:50; 72:29.
Important Words:
إمام (Book) is derived from أم. They say أم القوم او أم بالقوم i.e. he led the people; he took precedence of them. إمام means, a leader of a people or army; a model or an example; the religious scripture of any people; a road or way, a tract of land, etc. (Lane & Aqrab). See also 2:125; 17:72 & 25:75.
آثارھم (that which they leave behind). آثار is the plural of أثر which is infinitive noun from أثر (athara). They say أثر خف البعیرi.e. he made an incision in the foot of the camel. أثر means, a relic; a trace remaining of a thing; a sign or mark or trace; a foot-print (Lane). See also 20:97.
Commentary:
The verse means to say that with the exception of those unfortunate people who by their persistent rejection of Truth have shut upon themselves the door of God’s mercy and for whom no admonition is of any avail, the spiritually dead Arabs will be brought to life through the teachings of the Quran and they will set such a noble example of righteousness and godliness that the footprints they will leave behind for others to follow will be made to endure and will be remembered with respect and serve as a source of inspiration for generations yet unborn.
e
18:50; 72:29.
3
جب ضمیر دہرائی جائے تو اس سے مراد حصر ہوتا ہے اس لئے ہم نے ترجمہ میں ’’ہی‘‘ کا لفظ بڑھا دیا ہے۔
b
18:50; 72:29.
3221
Important Words:
إمام (Book) is derived from أم. They say أم القوم او أم بالقوم i.e. he led the people; he took precedence of them. إمام means, a leader of a people or army; a model or an example; the religious scripture of any people; a road or way, a tract of land, etc. (Lane & Aqrab). See also 2:125; 17:72 & 25:75.
آثارھم (that which they leave behind). آثار is the plural of أثر which is infinitive noun from أثر (athara). They say أثر خف البعیرi.e. he made an incision in the foot of the camel. أثر means, a relic; a trace remaining of a thing; a sign or mark or trace; a foot-print (Lane). See also 20:97.
Commentary:
The verse means to say that with the exception of those unfortunate people who by their persistent rejection of Truth have shut upon themselves the door of God’s mercy and for whom no admonition is of any avail, the spiritually dead Arabs will be brought to life through the teachings of the Quran and they will set such a noble example of righteousness and godliness that the footprints they will leave behind for others to follow will be made to endure and will be remembered with respect and serve as a source of inspiration for generations yet unborn.
a
18:50; 72:29.
2431
Imam means, a leader of a people or army; a model or an example; the religious Scripture of any people; a road or way, etc. (Lane).
طٰسٓ ۚ تِلۡکَ اٰیٰتُ الۡقُرۡاٰنِ وَکِتَابٍ مُّبِیۡنٍ
26:2; 27:2; 28:2.
15:2; 26:3; 28:3.
关于缩写字母的总的讨论, 请参见注释 16 和 792, 关于 طٰسٓ (Ta Sin), 参见注释 922。值得注意的是, 第二十六章与二十八章开始的缩写字母是 طٰسٓمّٓ (Ta Sin Mim), 并以节文 “这些是使一些事物清楚的经文” 开始; 而本章开始的字母是 Ta Sin, 并以 “这些是 «古兰经» 和照明的精典的节文” 开始。这表明前两章中 «古兰经» 暗指的是有关穆撒的经典, 而在本章中提及了 «古兰经» 的名字, 像在第7节和第 93 节经文以及现在注释的这节经文中以它本身的名义来提出。
使用 اَلْقُرْاٰن (Al-Qur’an) 和 “这本经典” 作为修饰词, 意示一个强有力的预言: 伊斯兰教的这一神圣经典将继续作为一本经典被永远保存下去, 而且它将被广泛地研究和诵读。«古兰经» 这个单词的意思是诵读的一本书。 “由于在大众祈祷、学校和其他方面, 使用 «古兰经» 比例如在大多数基督教国家阅读 «圣经» 的情况要广泛得多, 它真可以说是现有经典中诵读得最广泛的一本经典 (《大英百科全書》第9版, 卷16, 597页)。
26:2; 27:2; 28:2.
15:2; 26:3; 28:3.
For a general discussion of the abbreviated letters see {16} and {1738} and about Ta Sin, see {2094}. It is significant that whereas the 26th and 28th Chapters which have the abbreviated letters Ta Sin Mim in their beginning, open with the verse, These are verses of the Book that makes things clear, the present Surah which is prefixed with the letters Ta Sin begins with the verse, These are verses of the Qur’an, and of an illuminating Book. This shows that while in the former two Chapters the Qur’an is alluded to only with reference to Moses’s Book, in the present Surah it has been mentioned by name, in its own right as in the verse under comment as well as in vv. 7 and 93.
The use of 'Al-Qur’an' and 'the Book' as qualifying words implies a mighty prophecy that the Holy Book of Islam will continue to be preserved in the form of a book till the end of time and that it will be widely studied and read, the word Qur’an meaning a book that is read. 'Since the use of the Koran in public worship, in schools and otherwise, is much more extensive than, for example, the reading of the Bible in most Christian countries, it has been truly described as the most widely read book in existence' (Enc. Bri. 9th edit. vol. 16, p. 597).
26:2; 28:2.
15:2; 26:3; 28:3.
Commentary:
For a general discussion about abbreviated letters see 2:2 & 19:2 and about طس see 26:2.
It is significant that whereas 26th and 28th chapters which have the abbreviated letters طسم in their beginning open with the verse "These are the verses of the clear Book", the present Surah which is prefixed with طس begins with the verse, "These are verses of the Quran, and of an illuminating Book." This shows that while in the former two Surahs the Quran was alluded to only with reference to Moses’ Book, in the present Surah it has been mentioned expressly and by name, as in the verse under comment as well as in vv. 7, 93.
One more fact deserves special notice. The verse has used two descriptive words for the Quran, viz. کتاب i.e. the Book and القرآن the Quran. The use of these two words implies a mighty prophecy that the Holy Book of Islam will continue to be preserved in the form of a book till the end of time and that it will be widely studied and read, the word قرآن meaning a book that is read. This prophecy was made at a time when the very art of printing had not yet been known and it was made to a people most of whom could not even read or write. The prophecy has met with marvellous fulfilment. Even the most hostile opponent of Islam can hardly deny the fact that no other book is so widely and frequently read as the Quran. The famous German orientalist Nöldeke writes: "Since the use of the Koran in public worship, in schools and otherwise, is much more extensive than, for example, the reading of the Bible in most Christian countries, it has been truly described as the most widely read book in existence" (Enc. Bri. 9th edit. vol. 16, p.597).
b
26:2; 27:2; 28:2.
c
15:2; 26:3; 28:3.
937
关于缩写字母的总的讨论, 请参见注释 16 和 792, 关于 طٰسٓ (Ta Sin), 参见注释 922。值得注意的是, 第二十六章与二十八章开始的缩写字母是 طٰسٓمّٓ (Ta Sin Mim), 并以节文 “这些是使一些事物清楚的经文” 开始; 而本章开始的字母是 Ta Sin, 并以 “这些是 «古兰经» 和照明的精典的节文” 开始。这表明前两章中 «古兰经» 暗指的是有关穆撒的经典, 而在本章中提及了 «古兰经» 的名字, 像在第7节和第 93 节经文以及现在注释的这节经文中以它本身的名义来提出。
938
使用 اَلْقُرْاٰن (Al-Qur’an) 和 “这本经典” 作为修饰词, 意示一个强有力的预言: 伊斯兰教的这一神圣经典将继续作为一本经典被永远保存下去, 而且它将被广泛地研究和诵读。«古兰经» 这个单词的意思是诵读的一本书。 “由于在大众祈祷、学校和其他方面, 使用 «古兰经» 比例如在大多数基督教国家阅读 «圣经» 的情况要广泛得多, 它真可以说是现有经典中诵读得最广泛的一本经典 (《大英百科全書》第9版, 卷16, 597页)。
b
26:2; 28:2.
c
15:2; 26:3; 28:3.
2814A
Commentary:
For a general discussion about abbreviated letters see 2:2 & 19:2 and about طس see 26:2.
It is significant that whereas 26th and 28th chapters which have the abbreviated letters طسم in their beginning open with the verse "These are the verses of the clear Book", the present Surah which is prefixed with طس begins with the verse, "These are verses of the Quran, and of an illuminating Book." This shows that while in the former two Surahs the Quran was alluded to only with reference to Moses’ Book, in the present Surah it has been mentioned expressly and by name, as in the verse under comment as well as in vv. 7, 93.
One more fact deserves special notice. The verse has used two descriptive words for the Quran, viz. کتاب i.e. the Book and القرآن the Quran. The use of these two words implies a mighty prophecy that the Holy Book of Islam will continue to be preserved in the form of a book till the end of time and that it will be widely studied and read, the word قرآن meaning a book that is read. This prophecy was made at a time when the very art of printing had not yet been known and it was made to a people most of whom could not even read or write. The prophecy has met with marvellous fulfilment. Even the most hostile opponent of Islam can hardly deny the fact that no other book is so widely and frequently read as the Quran. The famous German orientalist Nöldeke writes: "Since the use of the Koran in public worship, in schools and otherwise, is much more extensive than, for example, the reading of the Bible in most Christian countries, it has been truly described as the most widely read book in existence" (Enc. Bri. 9th edit. vol. 16, p.597).
b
26:2; 27:2; 28:2.
c
15:2; 26:3; 28:3.
2143
For a general discussion of the abbreviated letters see {16} and {1738} and about Ta Sin, see {2094}. It is significant that whereas the 26th and 28th Chapters which have the abbreviated letters Ta Sin Mim in their beginning, open with the verse, These are verses of the Book that makes things clear, the present Surah which is prefixed with the letters Ta Sin begins with the verse, These are verses of the Qur’an, and of an illuminating Book. This shows that while in the former two Chapters the Qur’an is alluded to only with reference to Moses’s Book, in the present Surah it has been mentioned by name, in its own right as in the verse under comment as well as in vv. 7 and 93.
2144
The use of 'Al-Qur’an' and 'the Book' as qualifying words implies a mighty prophecy that the Holy Book of Islam will continue to be preserved in the form of a book till the end of time and that it will be widely studied and read, the word Qur’an meaning a book that is read. 'Since the use of the Koran in public worship, in schools and otherwise, is much more extensive than, for example, the reading of the Bible in most Christian countries, it has been truly described as the most widely read book in existence' (Enc. Bri. 9th edit. vol. 16, p. 597).
اِنِّیۡۤ اِذًا لَّفِیۡ ضَلٰلٍ مُّبِیۡنٍ
وَاِذَا قِیۡلَ لَہُمۡ اَنۡفِقُوۡا مِمَّا رَزَقَکُمُ اللّٰہُ قَالَ الَّذِیۡنَ کَفَرُوۡا لِلَّذِیۡنَ اٰمَنُوۡۤا اَنُطۡعِمُ مَنۡ لَّوۡ یَشَآءُ اللّٰہُ اَطۡعَمَہٗۤ اِنۡ اَنۡتُمۡ اِلَّا فِیۡ ضَلٰلٍ مُّبِیۡنٍ
3:182; 5:65.
3:182; 5:65.
3:182; 5:65.
Commentary:
The verse seems to imply that the Divine punishment referred to in the preceding verses which will overtake the materialistic Christian nations, will take the form of a revolt on the part of the suppressed and starved nations of the east. The eastern nations will rebel and revolt because the western nations will have mercilessly exploited them and carried all their wealth to the west and denied them even bare subsistence. It is to this exploitation of the weak eastern nations by the strong western nations that the reference is made in the words "shall we feed him whom Allah would have fed, if He had so willed."
b
3:182; 5:65.
a
3:182; 5:65.
3245
Commentary:
The verse seems to imply that the Divine punishment referred to in the preceding verses which will overtake the materialistic Christian nations, will take the form of a revolt on the part of the suppressed and starved nations of the east. The eastern nations will rebel and revolt because the western nations will have mercilessly exploited them and carried all their wealth to the west and denied them even bare subsistence. It is to this exploitation of the weak eastern nations by the strong western nations that the reference is made in the words "shall we feed him whom Allah would have fed, if He had so willed."
b
3:182; 5:65.
وَلَقَدۡ اَرۡسَلۡنَا مُوۡسٰی بِاٰیٰتِنَا وَسُلۡطٰنٍ مُّبِیۡنٍ
23:46.
23:46.
c
23:46.
c
23:46.
3511
Commentary:
A notable instance of the fact that opposition to truth has always landed the opposers into ruin is that of the opponents of Moses—the great counterpart of the Holy Prophet.
c
23:46.
فَارۡتَقِبۡ یَوۡمَ تَاۡتِی السَّمَآءُ بِدُخَانٍ مُّبِیۡنٍ
یہ الفاظ بتاتے ہیں کہ اس آیت میں ایٹم بم اور ہائیڈروجن بم کا ذکر ہے جن کے پھینکنے پر تمام جَوّ میں دھوآں پھیل جاتا ہے اور ان بموں کو اِس وقت سائنس دان قیامت کا پیش خیمہ بھی بتا رہے ہیں۔
The reference may be to the severe famine that overtook Mecca and lasted for several years till Abu Sufyan, then a great leader of disbelief, came to the Holy Prophet and begged him to pray for deliverance from that terrible scourge. The famine is said to have been so severe that the Meccans ate hides, bones and even dead bodies (Bukhari, Kitabul-Istisqa’). The famine has been described by the word Dukhan (smoke), because, as the tradition goes, the hunger was so severe that people felt a sort of smoke hanging before their eyes. Or, the word may have been used because there was no rain for a long time in Mecca, and the whole atmosphere had become dusty, for, Dukhan also means dust (Lane). The verse may also be taken as referring to the last two World Wars in which towns and cities were burnt down to rubble and the smoke that rose from their ruins filled the whole atmosphere with smoke and dust.
Important Words:
For دخان (smoke) see 41:12.
Commentary:
The reference in the verse may be to the severe famine that overtook Mecca and lasted for several years till Abu Sufyan, then a great leader of disbelief, came to the Holy Prophet and begged him to pray for deliverance from the scourge. The famine is said to have been so severe that the Meccans ate hides, bones and even dead bodies (Bukhari, Abwabul-Istisqa). The famine has been described by the word دخان (smoke) because, as the tradition goes, the hunger was so severe that people felt a sort of smoke hanging before their eyes. Or the word may have been used because there was no rain for a long time in Mecca, and the whole atmosphere had become dusty, for دخان also means dust.
The verse may also be taken as referring to the last two world wars in which towns and cities were burnt down to rubble and the smoke that rose from their ruins filled the whole atmosphere with smoke and dust.
2
یہ الفاظ بتاتے ہیں کہ اس آیت میں ایٹم بم اور ہائیڈروجن بم کا ذکر ہے جن کے پھینکنے پر تمام جَوّ میں دھوآں پھیل جاتا ہے اور ان بموں کو اِس وقت سائنس دان قیامت کا پیش خیمہ بھی بتا رہے ہیں۔
3705
Important Words:
For دخان (smoke) see 41:12.
Commentary:
The reference in the verse may be to the severe famine that overtook Mecca and lasted for several years till Abu Sufyan, then a great leader of disbelief, came to the Holy Prophet and begged him to pray for deliverance from the scourge. The famine is said to have been so severe that the Meccans ate hides, bones and even dead bodies (Bukhari, Abwabul-Istisqa). The famine has been described by the word دخان (smoke) because, as the tradition goes, the hunger was so severe that people felt a sort of smoke hanging before their eyes. Or the word may have been used because there was no rain for a long time in Mecca, and the whole atmosphere had become dusty, for دخان also means dust.
The verse may also be taken as referring to the last two world wars in which towns and cities were burnt down to rubble and the smoke that rose from their ruins filled the whole atmosphere with smoke and dust.
2694
The reference may be to the severe famine that overtook Mecca and lasted for several years till Abu Sufyan, then a great leader of disbelief, came to the Holy Prophet and begged him to pray for deliverance from that terrible scourge. The famine is said to have been so severe that the Meccans ate hides, bones and even dead bodies (Bukhari, Kitabul-Istisqa’). The famine has been described by the word Dukhan (smoke), because, as the tradition goes, the hunger was so severe that people felt a sort of smoke hanging before their eyes. Or, the word may have been used because there was no rain for a long time in Mecca, and the whole atmosphere had become dusty, for, Dukhan also means dust (Lane). The verse may also be taken as referring to the last two World Wars in which towns and cities were burnt down to rubble and the smoke that rose from their ruins filled the whole atmosphere with smoke and dust.
وَاَنۡ لَّا تَعۡلُوۡا عَلَی اللّٰہِ ۖ اِنِّیۡۤ اٰتِیۡکُمۡ بِسُلۡطٰنٍ مُّبِیۡنٍ
وَمَنۡ لَّا یُجِبۡ دَاعِیَ اللّٰہِ فَلَیۡسَ بِمُعۡجِزٍ فِی الۡاَرۡضِ وَلَیۡسَ لَہٗ مِنۡ دُوۡنِہٖۤ اَوۡلِیَآءُ ۚ اُولٰٓئِکَ فِیۡ ضَلٰلٍ مُّبِیۡنٍ
72:16.
Commentary:
Secondly, the Divine Reformer does eventually succeed in his mission as it is God’s unalterable Decree and Law that Truth must prevail and falsehood must come to an evil end. The disbelievers cannot alter this Divine decree, try as they might. The gods which they adore leave them in the lurch when they are confronted with the consequences of their wicked deeds.
c
72:16.
3786
Commentary:
Secondly, the Divine Reformer does eventually succeed in his mission as it is God’s unalterable Decree and Law that Truth must prevail and falsehood must come to an evil end. The disbelievers cannot alter this Divine decree, try as they might. The gods which they adore leave them in the lurch when they are confronted with the consequences of their wicked deeds.
وَفِیۡ مُوۡسٰۤی اِذۡ اَرۡسَلۡنٰہُ اِلٰی فِرۡعَوۡنَ بِسُلۡطٰنٍ مُّبِیۡنٍ
11:97; 23:46-47; 40:24.
Commentary:
For the story of Moses, the Divine Message he gave to Pharaoh, for his mission of the deliverance of Israelites from a most debasing and disgraceful bondage and for the causes that led to the undoing and destruction of Pharaoh and his mighty hosts see 7:104-156; 10:76-93; 20:10-55; 26:11-69 & 28:4-45.
a
11:97; 23:46-47; 40:24.
3915
Commentary:
For the story of Moses, the Divine Message he gave to Pharaoh, for his mission of the deliverance of Israelites from a most debasing and disgraceful bondage and for the causes that led to the undoing and destruction of Pharaoh and his mighty hosts see 7:104-156; 10:76-93; 20:10-55; 26:11-69 & 28:4-45.
اَمۡ لَہُمۡ سُلَّمٌ یَّسۡتَمِعُوۡنَ فِیۡہِ ۖ فَلۡیَاۡتِ مُسۡتَمِعُہُمۡ بِسُلۡطٰنٍ مُّبِیۡنٍ
If disbelievers have access to the secrets of the heavens, then let them produce proofs for the allegation that the Holy Prophet is not the appointed Messenger of God.
Commentary:
In these verses (vv. 30-44) untenability and futility of their position in rejecting the Holy Prophet has been brought home to disbelievers. The present verse further tells them that if they claim to have access to the secrets of the heavens, then let them produce authority for the allegation that the Holy Prophet is not the appointed Messenger of God.
3956
Commentary:
In these verses (vv. 30-44) untenability and futility of their position in rejecting the Holy Prophet has been brought home to disbelievers. The present verse further tells them that if they claim to have access to the secrets of the heavens, then let them produce authority for the allegation that the Holy Prophet is not the appointed Messenger of God.
2862
If disbelievers have access to the secrets of the heavens, then let them produce proofs for the allegation that the Holy Prophet is not the appointed Messenger of God.
ہُوَ الَّذِیۡ بَعَثَ فِی الۡاُمِّیّٖنَ رَسُوۡلًا مِّنۡہُمۡ یَتۡلُوۡا عَلَیۡہِمۡ اٰیٰتِہٖ وَیُزَکِّیۡہِمۡ وَیُعَلِّمُہُمُ الۡکِتٰبَ وَالۡحِکۡمَۃَ وَاِنۡ کَانُوۡا مِنۡ قَبۡلُ لَفِیۡ ضَلٰلٍ مُّبِیۡنٍ
3:165; 7:158; 9:128.
见 3:76 和 7:158。
穆圣的使命在于这节经文中所提到的四重圣职。这是托付给他的伟大而高尚的任务; 因为他出现在阿拉伯文盲中, 众圣之父伊布拉欣在几千年以前在和他的儿子伊司马仪一齐奠立天房根基时做了祈祷 (2:130)。事实上, 复兴者没法真正继承他的使命, 除非他以其高尚而纯洁的表率建立一个虔诚、笃信而正义的信徒所组成的社会, 首先教以他那启示中的理想和原则及其哲理、意义和重要性, 然后派遣他们去国外向别的宗族传播启示。他灌输给信徒们的教育, 磨砺了他们的智慧, 他的教导的哲理使他们产生了坚定的信仰, 他那高尚的表率使他们心灵纯洁。这节经文就是指这个基本的宗教事实。
3:165; 7:158; 9:128.
See 3:76 and 7:158.
The Divine mission of the Holy Prophet consisted in the performance of the fourfold sacred duty referred to in this verse. This was the great and noble task which was entrusted to him; because it was to his appearance among the unlettered Arabs that the Patriarch Abraham had prayed several thousand years ago, when in company with his son, Ishmael, he was raising the foundations of the Ka‘bah (2:130). In fact, no Reformer can truly succeed in his mission unless he prepares, by his noble and purifying example, a community of sincere, devoted and righteous followers, whom he first teaches the ideals and the principles of his Message and their philosophy, significance and importance, and then sends them abroad to preach that Message to other people. The training he imparts to his followers refines their intellect, and the philosophy of his teaching engenders in them certainty of faith, and his noble example creates in them purity of heart. It is to this basic fact of religion that the verse refers.
3:165; 7:158; 9:128.
Commentary:
For الأمیین see 3:76 & 7:158.
The divine mission of the Holy Prophet consisted in the performance of the fourfold sacred duty referred to in the verse under comment. This was the noble task which was to be entrusted to that great Prophet for whose appearance among the unlettered Arabs the Patriarch Abraham had prayed several thousand years in advance, when in company with his son, Ishmael, he was raising the foundations of the Ka‘bah (2:130).
In fact, no Reformer can truly succeed in his mission unless he prepares, by his noble and purifying example, a community of sincere, devoted and righteous followers, whom he teaches the ideals and principles of his Message and their philosophy, significance and importance, and then sends them out to preach that Message to other people. The training he imparts to them refines their intellect, and the philosophy of his teaching engenders in them certainty of faith, and his noble example creates in them purity of heart and refines character. It is to this basic fact of religion that the verse under comment refers.
c
3:165; 7:158; 9:128.
1425
见 3:76 和 7:158。
1426
穆圣的使命在于这节经文中所提到的四重圣职。这是托付给他的伟大而高尚的任务; 因为他出现在阿拉伯文盲中, 众圣之父伊布拉欣在几千年以前在和他的儿子伊司马仪一齐奠立天房根基时做了祈祷 (2:130)。事实上, 复兴者没法真正继承他的使命, 除非他以其高尚而纯洁的表率建立一个虔诚、笃信而正义的信徒所组成的社会, 首先教以他那启示中的理想和原则及其哲理、意义和重要性, 然后派遣他们去国外向别的宗族传播启示。他灌输给信徒们的教育, 磨砺了他们的智慧, 他的教导的哲理使他们产生了坚定的信仰, 他那高尚的表率使他们心灵纯洁。这节经文就是指这个基本的宗教事实。
c
3:165; 7:158; 9:128.
4235
Commentary:
For الأمیین see 3:76 & 7:158.
The divine mission of the Holy Prophet consisted in the performance of the fourfold sacred duty referred to in the verse under comment. This was the noble task which was to be entrusted to that great Prophet for whose appearance among the unlettered Arabs the Patriarch Abraham had prayed several thousand years in advance, when in company with his son, Ishmael, he was raising the foundations of the Ka‘bah (2:130).
In fact, no Reformer can truly succeed in his mission unless he prepares, by his noble and purifying example, a community of sincere, devoted and righteous followers, whom he teaches the ideals and principles of his Message and their philosophy, significance and importance, and then sends them out to preach that Message to other people. The training he imparts to them refines their intellect, and the philosophy of his teaching engenders in them certainty of faith, and his noble example creates in them purity of heart and refines character. It is to this basic fact of religion that the verse under comment refers.
c
3:165; 7:158; 9:128.
3044
See 3:76 and 7:158.
3045
The Divine mission of the Holy Prophet consisted in the performance of the fourfold sacred duty referred to in this verse. This was the great and noble task which was entrusted to him; because it was to his appearance among the unlettered Arabs that the Patriarch Abraham had prayed several thousand years ago, when in company with his son, Ishmael, he was raising the foundations of the Ka‘bah (2:130). In fact, no Reformer can truly succeed in his mission unless he prepares, by his noble and purifying example, a community of sincere, devoted and righteous followers, whom he first teaches the ideals and the principles of his Message and their philosophy, significance and importance, and then sends them abroad to preach that Message to other people. The training he imparts to his followers refines their intellect, and the philosophy of his teaching engenders in them certainty of faith, and his noble example creates in them purity of heart. It is to this basic fact of religion that the verse refers.
قُلۡ ہُوَ الرَّحۡمٰنُ اٰمَنَّا بِہٖ وَعَلَیۡہِ تَوَکَّلۡنَا ۖ فَسَتَعۡلَمُوۡنَ مَنۡ ہُوَ فِیۡ ضَلٰلٍ مُّبِیۡنٍ
The Divine attribute Ar-Rahman (the Beneficent) has been repeatedly mentioned in this Surah, as at many other places in the Qur’an, because all the Divine bounties and favours mentioned in it, whether pertaining to man’s physical sustenance or his spiritual development, are the direct result of God’s beneficence (Rahmaniyyah).
Commentary:
The Divine attribute الرحمان (the Beneficent) has been repeatedly mentioned in the Surah because all the Divine gifts and favours mentioned in it, whether pertaining to man’s physical sustenance or his spiritual development, are the direct result of God’s beneficence (رحمانیة).
4306
Commentary:
The Divine attribute الرحمان (the Beneficent) has been repeatedly mentioned in the Surah because all the Divine gifts and favours mentioned in it, whether pertaining to man’s physical sustenance or his spiritual development, are the direct result of God’s beneficence (رحمانیة).
3087
The Divine attribute Ar-Rahman (the Beneficent) has been repeatedly mentioned in this Surah, as at many other places in the Qur’an, because all the Divine bounties and favours mentioned in it, whether pertaining to man’s physical sustenance or his spiritual development, are the direct result of God’s beneficence (Rahmaniyyah).