ٱلسُّجُودِ
Appears 6 times in Quran
Occurrences in Quran
Found 6 verses containing "ٱلسُّجُودِ".
وَإِذْ جَعَلْنَا ٱلْبَيْتَ مَثَابَةً لِّلنَّاسِ وَأَمْنًا وَٱتَّخِذُوا۟ مِن مَّقَامِ إِبْرَٰهِۦمَ مُصَلًّى ۖ وَعَهِدْنَآ إِلَىٰٓ إِبْرَٰهِۦمَ وَإِسْمَٰعِيلَ أَن طَهِّرَا بَيْتِىَ لِلطَّآئِفِينَ وَٱلْعَٰكِفِينَ وَٱلرُّكَّعِ ٱلسُّجُودِ
3:98; 22:27.
مَثَابَةً (Mathabah) 的含意是参观者应得参观报酬的地方; 或人们常去的场所 (مُفْرَدَات)。据传说 «古兰经» 本身也暗示, 天房原来是阿丹建的 (3:97), 并一度成为他后代的礼拜中心。之后, 人们分裂成不同的团体, 选定了不同的礼拜中心。伊布拉欣 (亚伯拉罕) 于是重建了天房, 并通过他的儿子伊司马仪 (以实玛利) 把天房继续作为他后代的礼拜中心。可是随着时间的消逝, 它实际上已变成了里面有数目多达360个偶像的一所偶像之堂--------差不多同一年中的天数一样。可是在穆圣降临时, 它又成了各民族的礼拜中心, 穆圣作为被指派给全人类的使者, 使阿丹之后分离的人们团结得一如兄弟。
كَعْبَة (Ka‘bah, 天房), 而且麦加城被宣布为和平与安全的地方。有史以来, 一些强大的帝国崩溃瓦解, 大片土地荒芜了, 但麦加的安定实质上从未受到扰乱。其他宗教的宗教中心从未声称, 而事实上也从未享有这样的安宁和免于遭受危险。可是麦加一直是一个安全可靠的地方。外来征服者从来没进过城。它始终保持在尊敬它的那些人手中。
اَلْمَثَابَۃُ: اَلْمَوْضِعُ الَّذِیْ یُثَابُ اِلَیْہِ اَیْ یُرْجَعُ اِلَیْہِ مَرَّۃً بَعْدَ اُخْرٰی (تاج العروس) یعنی مَثَابَۃ وہ جگہ ہوتی ہے جس کی طرف لوگ بار بار آئیں۔
اس جگہ عَھِدْنَا کے الفاظ ہیں اور عَھِدَ اِلَیْہِ کے معنے عربی میں اَوْصَاہُ کے ہیں یعنی تاکیدی حکم دیا۔
3:98; 22:27.
Mathabah signifies, a place paying a visit to which entitles one to reward; or resort of men (Mufradat). The Ka‘bah, as some traditions say and as hinted by the Qur’an itself, was originally built by Adam (3:97) and was, for sometime, the centre of worship for his progeny. Then in the course of time people became separated into different communities and adopted different centres for worship. Abraham then rebuilt it and it continued to remain a centre of worship for his progeny through his son Ishmael. But with the lapse of time it became virtually converted into a house of idols which numbered as many as 360—almost the same as the number of days in a year. At the advent of the Holy Prophet, however, it was again made the centre of worship for all nations, the Holy Prophet having been sent as a Messenger to all mankind, to unite those, who had become separated after Adam, into one common human brotherhood.
The Ka‘bah, and, for that matter, the town of Mecca, is declared to be a place of peace and security. Mighty empires have crumbled and large tracts of land laid waste since the dawn of history, but the peace of Mecca has never been materially disturbed. The religious centres of other Faiths have never claimed, and have, in fact, never enjoyed, such peace and immunity from danger. Mecca has, however, ever remained a place of security and safety. No alien conqueror has ever entered it. It has always remained in the hands of those who have held it in reverence.
3:98; 22:27.
Important Words:
مثابة (a resort) is derived from ثاب which means, he returned. ثاب الناس means, the people gathered together. ثاب المریض means, the patient returned to state of health. المثاب means, a place where people assemble; a place of resort; a place to which a visit entitles one to ثواب or reward (Mufradat & Aqrab). See also 2:104.
طائفین (who perform the circuit) is the plural of طائف which is derived from طاف meaning, he performed a circuit, he went round (Aqrab).
عھدنا (We commanded) is derived from عھد which means, he promised. عھد الی فلان means, he enjoined upon or commanded him and made it a condition for him (Aqrab).
عاکفین (who remain for devotion) is the plural of عاکف which is derived from عکف. They say عکف فی المکان i.e. he remained confined to a place, sticking to it. الاعتکاف and العکوف are words denoting a specified form of religious service in which the worshipper stays within the precincts of a mosque for a number of days which he passes in prayer and devotion (Aqrab & Mufradat).
مقام (station) is derived from قام i.e. he stood. مقام means, a place where one stands (Aqrab). Here it means the Ka‘bah, where Abraham stood worshipping God. مقام ابراھیم is also the name of a place near the Ka‘bah where, after making circuits around it, the pilgrims perform two rak‘ats of Prayer. It appears that after completing the construction of the Ka‘bah, Abraham said a prayer there in token of his gratitude to God; and it is to commemorate this prayer of Abraham that Muslims are required to perform two rak‘ats of Prayer there whenever they make circuits round the Ka‘bah.
Commentary:
The verse means that a promise was made to Abraham that the Ka‘bah would be made a مثابة or a place of reward and a centre where people would come together for worship. The truth of the first-mentioned part of the covenant, i.e. that the Ka‘bah is a place of reward, can only be recognized by believers who irresistibly feel the ennobling influence of a visit to the Holy Shrine. But the truth of the latter part of the prophecy, i.e. that it would become a resort for men, has been established by the facts of history during the past fourteen hundred years, being testified to even by the enemies of Islam. The Ka‘bah, as some traditions say and as hinted by the Quran itself, was originally built by Adam, and was, for sometime, the centre of worship for his progeny. Then in the course of time people became separated into different communities and adopted different centres for worship. Abraham then rebuilt the Ka‘bah and it continued to remain a centre of worship for his progeny through his son Ishmael. But with the lapse of time it was virtually converted into a house of idols which numbered as many as 360—almost the same as the number of days in a year. At the advent of the Holy Prophet, however, the Ka‘bah was again appointed the centre of worship for all nations, the Holy Prophet having been sent as a Messenger for all mankind. Thus, the nations which diverged after Adam were again brought together at the Ka‘bah which was made the spiritual centre for all humanity and for all time.
Again, the Ka‘bah, and, for that matter, the town of Mecca, is declared to be a place of peace and security. The truth of this prophecy is also beyond doubt. Mighty empires have crumbled and large tracts of land laid waste since the dawn of history, but the peace of Mecca has never been disturbed. The religious centres of other faiths have never claimed, and have in fact never enjoyed, such peace and immunity from danger. Jerusalem, Hardwar, Benares, etc., have all been conquered by alien conquerors and have been the scenes of much bloodshed and violence. But Mecca has ever remained a place of peace. No alien conqueror has ever entered it. The Sacred Town has always remained in the hands of those who have held it in reverence.
The commandment to purify the House of God refers not only to the outward cleaning of the House, but also to its purification from the abomination of idol-worship. The commandment was originally addressed to Abraham and Ishmael but it was finally and fully carried out by the Holy Prophet who, after the conquest of Mecca, cleared the Ka‘bah of all the 360 idols that had been placed there by the idolatrous Quraish.
d
3:98; 22:27.
79
مَثَابَةً (Mathabah) 的含意是参观者应得参观报酬的地方; 或人们常去的场所 (مُفْرَدَات)。据传说 «古兰经» 本身也暗示, 天房原来是阿丹建的 (3:97), 并一度成为他后代的礼拜中心。之后, 人们分裂成不同的团体, 选定了不同的礼拜中心。伊布拉欣 (亚伯拉罕) 于是重建了天房, 并通过他的儿子伊司马仪 (以实玛利) 把天房继续作为他后代的礼拜中心。可是随着时间的消逝, 它实际上已变成了里面有数目多达360个偶像的一所偶像之堂--------差不多同一年中的天数一样。可是在穆圣降临时, 它又成了各民族的礼拜中心, 穆圣作为被指派给全人类的使者, 使阿丹之后分离的人们团结得一如兄弟。
80
كَعْبَة (Ka‘bah, 天房), 而且麦加城被宣布为和平与安全的地方。有史以来, 一些强大的帝国崩溃瓦解, 大片土地荒芜了, 但麦加的安定实质上从未受到扰乱。其他宗教的宗教中心从未声称, 而事实上也从未享有这样的安宁和免于遭受危险。可是麦加一直是一个安全可靠的地方。外来征服者从来没进过城。它始终保持在尊敬它的那些人手中。
1
اَلْمَثَابَۃُ: اَلْمَوْضِعُ الَّذِیْ یُثَابُ اِلَیْہِ اَیْ یُرْجَعُ اِلَیْہِ مَرَّۃً بَعْدَ اُخْرٰی (تاج العروس) یعنی مَثَابَۃ وہ جگہ ہوتی ہے جس کی طرف لوگ بار بار آئیں۔
2
اس جگہ عَھِدْنَا کے الفاظ ہیں اور عَھِدَ اِلَیْہِ کے معنے عربی میں اَوْصَاہُ کے ہیں یعنی تاکیدی حکم دیا۔
a
3:98; 22:27.
132
Important Words:
مثابة (a resort) is derived from ثاب which means, he returned. ثاب الناس means, the people gathered together. ثاب المریض means, the patient returned to state of health. المثاب means, a place where people assemble; a place of resort; a place to which a visit entitles one to ثواب or reward (Mufradat & Aqrab). See also 2:104.
طائفین (who perform the circuit) is the plural of طائف which is derived from طاف meaning, he performed a circuit, he went round (Aqrab).
عھدنا (We commanded) is derived from عھد which means, he promised. عھد الی فلان means, he enjoined upon or commanded him and made it a condition for him (Aqrab).
عاکفین (who remain for devotion) is the plural of عاکف which is derived from عکف. They say عکف فی المکان i.e. he remained confined to a place, sticking to it. الاعتکاف and العکوف are words denoting a specified form of religious service in which the worshipper stays within the precincts of a mosque for a number of days which he passes in prayer and devotion (Aqrab & Mufradat).
مقام (station) is derived from قام i.e. he stood. مقام means, a place where one stands (Aqrab). Here it means the Ka‘bah, where Abraham stood worshipping God. مقام ابراھیم is also the name of a place near the Ka‘bah where, after making circuits around it, the pilgrims perform two rak‘ats of Prayer. It appears that after completing the construction of the Ka‘bah, Abraham said a prayer there in token of his gratitude to God; and it is to commemorate this prayer of Abraham that Muslims are required to perform two rak‘ats of Prayer there whenever they make circuits round the Ka‘bah.
Commentary:
The verse means that a promise was made to Abraham that the Ka‘bah would be made a مثابة or a place of reward and a centre where people would come together for worship. The truth of the first-mentioned part of the covenant, i.e. that the Ka‘bah is a place of reward, can only be recognized by believers who irresistibly feel the ennobling influence of a visit to the Holy Shrine. But the truth of the latter part of the prophecy, i.e. that it would become a resort for men, has been established by the facts of history during the past fourteen hundred years, being testified to even by the enemies of Islam. The Ka‘bah, as some traditions say and as hinted by the Quran itself, was originally built by Adam, and was, for sometime, the centre of worship for his progeny. Then in the course of time people became separated into different communities and adopted different centres for worship. Abraham then rebuilt the Ka‘bah and it continued to remain a centre of worship for his progeny through his son Ishmael. But with the lapse of time it was virtually converted into a house of idols which numbered as many as 360—almost the same as the number of days in a year. At the advent of the Holy Prophet, however, the Ka‘bah was again appointed the centre of worship for all nations, the Holy Prophet having been sent as a Messenger for all mankind. Thus, the nations which diverged after Adam were again brought together at the Ka‘bah which was made the spiritual centre for all humanity and for all time.
Again, the Ka‘bah, and, for that matter, the town of Mecca, is declared to be a place of peace and security. The truth of this prophecy is also beyond doubt. Mighty empires have crumbled and large tracts of land laid waste since the dawn of history, but the peace of Mecca has never been disturbed. The religious centres of other faiths have never claimed, and have in fact never enjoyed, such peace and immunity from danger. Jerusalem, Hardwar, Benares, etc., have all been conquered by alien conquerors and have been the scenes of much bloodshed and violence. But Mecca has ever remained a place of peace. No alien conqueror has ever entered it. The Sacred Town has always remained in the hands of those who have held it in reverence.
The commandment to purify the House of God refers not only to the outward cleaning of the House, but also to its purification from the abomination of idol-worship. The commandment was originally addressed to Abraham and Ishmael but it was finally and fully carried out by the Holy Prophet who, after the conquest of Mecca, cleared the Ka‘bah of all the 360 idols that had been placed there by the idolatrous Quraish.
a
3:98; 22:27.
144
Mathabah signifies, a place paying a visit to which entitles one to reward; or resort of men (Mufradat). The Ka‘bah, as some traditions say and as hinted by the Qur’an itself, was originally built by Adam (3:97) and was, for sometime, the centre of worship for his progeny. Then in the course of time people became separated into different communities and adopted different centres for worship. Abraham then rebuilt it and it continued to remain a centre of worship for his progeny through his son Ishmael. But with the lapse of time it became virtually converted into a house of idols which numbered as many as 360—almost the same as the number of days in a year. At the advent of the Holy Prophet, however, it was again made the centre of worship for all nations, the Holy Prophet having been sent as a Messenger to all mankind, to unite those, who had become separated after Adam, into one common human brotherhood.
145
The Ka‘bah, and, for that matter, the town of Mecca, is declared to be a place of peace and security. Mighty empires have crumbled and large tracts of land laid waste since the dawn of history, but the peace of Mecca has never been materially disturbed. The religious centres of other Faiths have never claimed, and have, in fact, never enjoyed, such peace and immunity from danger. Mecca has, however, ever remained a place of security and safety. No alien conqueror has ever entered it. It has always remained in the hands of those who have held it in reverence.
وَإِذْ بَوَّأْنَا لِإِبْرَٰهِيمَ مَكَانَ ٱلْبَيْتِ أَن لَّا تُشْرِكْ بِى شَيْـًٔا وَطَهِّرْ بَيْتِىَ لِلطَّآئِفِينَ وَٱلْقَآئِمِينَ وَٱلرُّكَّعِ ٱلسُّجُودِ
2:126.
这节经文说明天房的所在地早在伊布拉欣时代之前就已存在。事实上, 天房是阿丹所建立的。这是世界上所建成的第一座朝拜的天房 (3:97)。到伊布拉欣时代早已成为废墟, 由于得到启示, 伊布拉欣发现了这一所在地。他和他的儿子伊司马仪, 神圣先知的伟大祖先重建了天房。
كَعْبَة(Ka‘bah) 在 «古兰经» 里有各种不同的说法, 如 “我的房子” (2:126和22:27); “禁房” (14:38); “禁寺” (2:151); “天房” (2:128, 159; 3:98; 8:36; 22:27); “古寺” (22:30, 34) 和 “经常朝拜的房子” (52:5) 等。这些不同的名称都说明了作为人们礼拜的最伟大中心 كَعْبَة (Ka‘bah) 的显赫名声。
这节经文可作为朝觐这一课题的引论, 它是这一章的中心论题。巡游禁寺是朝觐的最重要仪式。因此, 简要地介绍天房 كَعْبَة (Ka‘bah)的神圣与重要性可以作为朝觐课题的引论。
اس میں اسلامی عبادت کا نقشہ کھینچا گیا ہے جس میں قیام رکوع اور سجود ہوتا ہے۔ یہودی اور عیسائی نمازیں ان کا مجموعہ نہیں ہوتیں۔
2:126.
The verse shows that the site of the Ka‘bah had existed long before Abraham’s time. In fact, the Ka‘bah was built by Adam. It was the first House of worship built in the world (3:97). By the time of Abraham it had fallen into ruins and its site, having been disclosed to him by revelation, he and his son Ishmael, the Holy Prophet’s great progenitor, rebuilt it. See also {146}.
The Ka‘bah is variously mentioned in the Qur’an as "My House" (2:126 & 22:27), "The Sacred House" (14:38), "The Sacred Mosque" (2:151), "The House" (2:128,159; 3:98; 8:36; 22:27), "The Ancient House" (22:30, 34), and "The Frequented House" (52:5). All these different appellations point to the eminence of the Ka‘bah as the greatest centre of worship for mankind.
The words, keep My house clean, embodied both a commandment and a prophecy. The commandment was that the Ka‘bah was not to be polluted with idol-worship as it had been built for the worship of the One True God, and the prophecy lay in the fact that this commandment would be defied and the House of God would become a house of idols but would eventually be completely cleared of them.
This verse serves as an introduction to the subject of Pilgrimage which is the central theme of this Surah. Circumambulation of the Sacred Mosque is the most important ceremony of the Pilgrimage, so a brief reference to the sanctity and importance of the Ka‘bah forms a befitting introduction to the subject of Hajj.
2:126.
Commentary:
The Ka‘bah is variously mentioned in the Quran as بیتی i.e. My House (2:126 & 22:27), as البیت المحرم i.e. the Sacred House (14:38), as المسجد الحرام i.e. the Sacred Mosque (2:151), as البیت i.e. the House (2:128, 159; 3:98; 8:36; 22:27), as البیت العتیق i.e. the Ancient House (22:30, 34), as البیت المعمور i.e. the Frequented House (52:5) and as اول بیت i.e. the First House (3:97). All these different appellations point to the eminence of the Ka‘bah as being the greatest centre of worship for mankind.
The words "We assigned to Abraham the site of the House" show that the site of the Ka‘bah had existed before Abraham’s time. In fact the Ka‘bah was built by Adam and as it appears from 3:97, it was the first House of worship built in the world. By the time of Abraham it had fallen into ruins and its site having been disclosed to him by revelation he and his son Ishmael, the Holy Prophet’s great progenitor, rebuilt it.
The words "keep My House clean" embodied both a commandment and a prophecy. The commandment was that the Ka‘bah was not to be polluted with idol worship as it had been built for the worship of the One True God and the prophecy lay in the fact that this commandment would be defied and the House of God would become the house of idols but would eventually be completely cleared of them. The prophecy was fulfilled when at the Fall of Mecca the Ka‘bah was cleared by the Holy Prophet of all the abominations and of the 360 idols that were kept in it. Thus the commandment, in a way, embodied a prophecy about the advent of the Holy Prophet; and the rebuilding of the Ka‘bah by Abraham and Ishmael was, in fact, the first step towards the fulfilment of that great prophecy. See also 2:128-130.
d
2:126.
857
这节经文说明天房的所在地早在伊布拉欣时代之前就已存在。事实上, 天房是阿丹所建立的。这是世界上所建成的第一座朝拜的天房 (3:97)。到伊布拉欣时代早已成为废墟, 由于得到启示, 伊布拉欣发现了这一所在地。他和他的儿子伊司马仪, 神圣先知的伟大祖先重建了天房。
858
كَعْبَة(Ka‘bah) 在 «古兰经» 里有各种不同的说法, 如 “我的房子” (2:126和22:27); “禁房” (14:38); “禁寺” (2:151); “天房” (2:128, 159; 3:98; 8:36; 22:27); “古寺” (22:30, 34) 和 “经常朝拜的房子” (52:5) 等。这些不同的名称都说明了作为人们礼拜的最伟大中心 كَعْبَة (Ka‘bah) 的显赫名声。
859
这节经文可作为朝觐这一课题的引论, 它是这一章的中心论题。巡游禁寺是朝觐的最重要仪式。因此, 简要地介绍天房 كَعْبَة (Ka‘bah)的神圣与重要性可以作为朝觐课题的引论。
1
اس میں اسلامی عبادت کا نقشہ کھینچا گیا ہے جس میں قیام رکوع اور سجود ہوتا ہے۔ یہودی اور عیسائی نمازیں ان کا مجموعہ نہیں ہوتیں۔
a
2:126.
2458
Commentary:
The Ka‘bah is variously mentioned in the Quran as بیتی i.e. My House (2:126 & 22:27), as البیت المحرم i.e. the Sacred House (14:38), as المسجد الحرام i.e. the Sacred Mosque (2:151), as البیت i.e. the House (2:128, 159; 3:98; 8:36; 22:27), as البیت العتیق i.e. the Ancient House (22:30, 34), as البیت المعمور i.e. the Frequented House (52:5) and as اول بیت i.e. the First House (3:97). All these different appellations point to the eminence of the Ka‘bah as being the greatest centre of worship for mankind.
The words "We assigned to Abraham the site of the House" show that the site of the Ka‘bah had existed before Abraham’s time. In fact the Ka‘bah was built by Adam and as it appears from 3:97, it was the first House of worship built in the world. By the time of Abraham it had fallen into ruins and its site having been disclosed to him by revelation he and his son Ishmael, the Holy Prophet’s great progenitor, rebuilt it.
The words "keep My House clean" embodied both a commandment and a prophecy. The commandment was that the Ka‘bah was not to be polluted with idol worship as it had been built for the worship of the One True God and the prophecy lay in the fact that this commandment would be defied and the House of God would become the house of idols but would eventually be completely cleared of them. The prophecy was fulfilled when at the Fall of Mecca the Ka‘bah was cleared by the Holy Prophet of all the abominations and of the 360 idols that were kept in it. Thus the commandment, in a way, embodied a prophecy about the advent of the Holy Prophet; and the rebuilding of the Ka‘bah by Abraham and Ishmael was, in fact, the first step towards the fulfilment of that great prophecy. See also 2:128-130.
b
2:126.
1943
The verse shows that the site of the Ka‘bah had existed long before Abraham’s time. In fact, the Ka‘bah was built by Adam. It was the first House of worship built in the world (3:97). By the time of Abraham it had fallen into ruins and its site, having been disclosed to him by revelation, he and his son Ishmael, the Holy Prophet’s great progenitor, rebuilt it. See also {146}.
1943A
The Ka‘bah is variously mentioned in the Qur’an as "My House" (2:126 & 22:27), "The Sacred House" (14:38), "The Sacred Mosque" (2:151), "The House" (2:128,159; 3:98; 8:36; 22:27), "The Ancient House" (22:30, 34), and "The Frequented House" (52:5). All these different appellations point to the eminence of the Ka‘bah as the greatest centre of worship for mankind.
1944
The words, keep My house clean, embodied both a commandment and a prophecy. The commandment was that the Ka‘bah was not to be polluted with idol-worship as it had been built for the worship of the One True God, and the prophecy lay in the fact that this commandment would be defied and the House of God would become a house of idols but would eventually be completely cleared of them.
1945
This verse serves as an introduction to the subject of Pilgrimage which is the central theme of this Surah. Circumambulation of the Sacred Mosque is the most important ceremony of the Pilgrimage, so a brief reference to the sanctity and importance of the Ka‘bah forms a befitting introduction to the subject of Hajj.
مُّحَمَّدٌ رَّسُولُ ٱللَّهِ ۚ وَٱلَّذِينَ مَعَهُۥٓ أَشِدَّآءُ عَلَى ٱلْكُفَّارِ رُحَمَآءُ بَيْنَهُمْ ۖ تَرَىٰهُمْ رُكَّعًا سُجَّدًا يَبْتَغُونَ فَضْلًا مِّنَ ٱللَّهِ وَرِضْوَٰنًا ۖ سِيمَاهُمْ فِى وُجُوهِهِم مِّنْ أَثَرِ ٱلسُّجُودِ ۚ ذَٰلِكَ مَثَلُهُمْ فِى ٱلتَّوْرَىٰةِ ۚ وَمَثَلُهُمْ فِى ٱلْإِنجِيلِ كَزَرْعٍ أَخْرَجَ شَطْـَٔهُۥ فَـَٔازَرَهُۥ فَٱسْتَغْلَظَ فَٱسْتَوَىٰ عَلَىٰ سُوقِهِۦ يُعْجِبُ ٱلزُّرَّاعَ لِيَغِيظَ بِهِمُ ٱلْكُفَّارَ ۗ وَعَدَ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ مِنْهُم مَّغْفِرَةً وَأَجْرًا عَظِيمًۢا
9:123.
59:9.
这些是希望在世界大事的进程中遗留下自己的标志的、进步和繁荣的民族的两个重要特点。«古兰经» 中别的地方 (5:55) 把真正的虔诚的穆斯林描写成对信者仁慈而谦虚, 对不信者刚强而坚定。
“这是 «摩西五经» 中对他们的描写” 一句可以指 «圣经» 中的描写, 即 “巴兰山 (فَارَان, Paran) 上发出他的光辉, 他带来一万名圣徒” 。(«申命记» 33:2) “而 «福音书» 描写他们好像庄稼” 一句可以指 «圣经» 中的另一个比喻, 即 “看哪, 有一个播种子 者出去播种。他播的时候;……另外有些种子落在好土壤里, 长大结实, 收成有一百倍的, 有六十倍的, 也有三十倍的。”。(«马太福音» 13:3-8) 前者似适于描写穆圣的伙伴, 后者适于比喻与耶稣同位的, 主许迈喜合, 他们以微不足道之起步, 势必发展为一壮大之团体, 逐步但却是不断地把伊斯兰教义传播到天涯海角, 直到它流传并超越一切的宗教, 到时, 它的对手将会对它的力量与威望感到又惊奇, 又妒羡。
اس آیت میں انجیل والوں کے مقابل کے اسلامی حصہ کی مثال بیان کی گئی ہے جو مسیح محمدی کی جماعت ہے۔
اس آیت میں اس پیشگوئی کی طرف اشارہ کیا گیا ہے جو متی باب۱۳ آیت ۳ تا ۹ میں ان الفاظ میں بیان ہوئی ہے کہ ’’ایک بونے والا بیج بونے نکلا اور بوتے وقت کچھ دانے راہ کے کنارے گرے اور پرندوں نے آکر انہیں ُچگ لیا اور کچھ پتھریلی زمین پر گرے۔ جہاں ان کو بہت مٹی نہ ملی اور گہری مٹی نہ ملنے کے سبب سے جلد اُگ آئے اور جب سورج نکلا تو جل گئے اور جڑھ نہ ہونے کے سبب سے سوکھ گئے اور کچھ جھاڑیوں میں گرے۔ اور جھاڑیوں نے بڑھ کر ان کو دبالیا۔ اور کچھ اچھی زمین میں گرے اور پھل لائے۔ کچھ سو گنا کچھ ساٹھ گنا۔ کچھ تیس گنا۔‘‘ قرآن مجید کی اس آیت میں بتایا گیا ہے کہ امت محمدیہ میں آنے والے مسیح ک
9:123.
59:9.
These are the two essential characteristics of a progressive and prosperous people who seek to leave their mark on the course of world events. Elsewhere in the Qur’an (5:55), the true and good Muslims have been described as kind and humble towards believers and hard and firm against disbelievers.
The words, 'This is their description in the Torah,' may refer to the biblical description, viz. 'he shined forth from mount Paran and he came with ten thousands of saints' (Deut. 33:2). And the expression, And their description in the Gospel is like unto a seed-produce, may refer to another biblical parable, viz. 'Behold, a sower went forth to sow; and when he sowed seeds; some fell into good ground and brought forth fruit, some hundredfold, some sixtyfold, some thirtyfold' (Matt. 13:3-8). The former description seems to apply to the Companions of the Holy Prophet and the latter parable to the followers of Jesus’s counterpart, the Promised Messiah, who, from a very small and insignificant beginning, are destined to develop into a mighty organization and gradually but progressively to carry the Message of Islam to the ends of the earth till it will prevail and triumph over all religions, and its opponents will wonder at, and be jealous of, its power and prestige.
9:123.
59:9.
Important Words:
أشداء (hard) is the plural of شدید which is derived from شد which means, he was or became strong. شد علی عدوہ means, he attacked his enemy. شدید means, firm or firm of heart; strong; compact; powerful; robust; courageous; brave; keen or tenacious; niggardly; avaricious; exalted (Lane & Aqrab).
سیما (mark) is derived from سوم (sawwama). They say سوم الفرس i.e. he put a mark upon the horse; he put the mark with iron such as is used for branding or with something whereby he should be known. سیما or سومة means, a mark, sign or token or badge by which a thing is known or by which the good is known from the bad (Lane & Aqrab).
Commentary:
The preceding verse had made a great prophecy about the eventual triumph of Islam over all other religious systems. The verse under comment signifies that the foundation of the grand and glorious future of Islam have already been laid by "Muhammad, the Messenger of Allah and those who are with him," and mentions some of the noble qualities of good and sincere believers, through whose selfless efforts this consummation will be brought about. They are brave, firm and courageous and not susceptible to the evil influences of bad persons and environment; on the contrary, they are loving and kind towards each other. These are the two essential characteristics of a progressive and rising people who seek to leave their mark on the course of world events. Elsewhere in the Quran (5:55) the true and good Muslims have been described as أذلة علی المؤمنین أعزة علی الکافرین i.e. kind and humble towards believers and hard and firm against disbelievers.
The words, "this is their description in the Torah," may refer to the Biblical description, viz. "he shined forth from mount Paran and he came with ten thousands of saints" (Deut. 33:2). And the expression, "and their description in the Gospel is like unto a seed-produce" may refer to another Biblical parable, viz. "Behold, a sower went forth to sow; and when he sowed seeds some fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold" (Matt. 13:3-8). The former description seems to apply to the Companions of the Holy Prophet and the latter parable to the followers of Jesus’ Counterpart, the Promised Messiah, who, from very small and insignificant beginnings, are destined to develop into a mighty organization and gradually but progressively to carry the Message of Islam to the ends of the earth till it will prevail and triumph over all religions, and its opponents will wonder at, and be jealous of, its power and prestige.
c
9:123.
d
59:9.
1271
这些是希望在世界大事的进程中遗留下自己的标志的、进步和繁荣的民族的两个重要特点。«古兰经» 中别的地方 (5:55) 把真正的虔诚的穆斯林描写成对信者仁慈而谦虚, 对不信者刚强而坚定。
1272
“这是 «摩西五经» 中对他们的描写” 一句可以指 «圣经» 中的描写, 即 “巴兰山 (فَارَان, Paran) 上发出他的光辉, 他带来一万名圣徒” 。(«申命记» 33:2) “而 «福音书» 描写他们好像庄稼” 一句可以指 «圣经» 中的另一个比喻, 即 “看哪, 有一个播种子 者出去播种。他播的时候;……另外有些种子落在好土壤里, 长大结实, 收成有一百倍的, 有六十倍的, 也有三十倍的。”。(«马太福音» 13:3-8) 前者似适于描写穆圣的伙伴, 后者适于比喻与耶稣同位的, 主许迈喜合, 他们以微不足道之起步, 势必发展为一壮大之团体, 逐步但却是不断地把伊斯兰教义传播到天涯海角, 直到它流传并超越一切的宗教, 到时, 它的对手将会对它的力量与威望感到又惊奇, 又妒羡。
1
اس آیت میں انجیل والوں کے مقابل کے اسلامی حصہ کی مثال بیان کی گئی ہے جو مسیح محمدی کی جماعت ہے۔
2
اس آیت میں اس پیشگوئی کی طرف اشارہ کیا گیا ہے جو متی باب۱۳ آیت ۳ تا ۹ میں ان الفاظ میں بیان ہوئی ہے کہ ’’ایک بونے والا بیج بونے نکلا اور بوتے وقت کچھ دانے راہ کے کنارے گرے اور پرندوں نے آکر انہیں ُچگ لیا اور کچھ پتھریلی زمین پر گرے۔ جہاں ان کو بہت مٹی نہ ملی اور گہری مٹی نہ ملنے کے سبب سے جلد اُگ آئے اور جب سورج نکلا تو جل گئے اور جڑھ نہ ہونے کے سبب سے سوکھ گئے اور کچھ جھاڑیوں میں گرے۔ اور جھاڑیوں نے بڑھ کر ان کو دبالیا۔ اور کچھ اچھی زمین میں گرے اور پھل لائے۔ کچھ سو گنا کچھ ساٹھ گنا۔ کچھ تیس گنا۔‘‘ قرآن مجید کی اس آیت میں بتایا گیا ہے کہ امت محمدیہ میں آنے والے مسیح ک
c
9:123.
d
59:9.
3839
Important Words:
أشداء (hard) is the plural of شدید which is derived from شد which means, he was or became strong. شد علی عدوہ means, he attacked his enemy. شدید means, firm or firm of heart; strong; compact; powerful; robust; courageous; brave; keen or tenacious; niggardly; avaricious; exalted (Lane & Aqrab).
سیما (mark) is derived from سوم (sawwama). They say سوم الفرس i.e. he put a mark upon the horse; he put the mark with iron such as is used for branding or with something whereby he should be known. سیما or سومة means, a mark, sign or token or badge by which a thing is known or by which the good is known from the bad (Lane & Aqrab).
Commentary:
The preceding verse had made a great prophecy about the eventual triumph of Islam over all other religious systems. The verse under comment signifies that the foundation of the grand and glorious future of Islam have already been laid by "Muhammad, the Messenger of Allah and those who are with him," and mentions some of the noble qualities of good and sincere believers, through whose selfless efforts this consummation will be brought about. They are brave, firm and courageous and not susceptible to the evil influences of bad persons and environment; on the contrary, they are loving and kind towards each other. These are the two essential characteristics of a progressive and rising people who seek to leave their mark on the course of world events. Elsewhere in the Quran (5:55) the true and good Muslims have been described as أذلة علی المؤمنین أعزة علی الکافرین i.e. kind and humble towards believers and hard and firm against disbelievers.
The words, "this is their description in the Torah," may refer to the Biblical description, viz. "he shined forth from mount Paran and he came with ten thousands of saints" (Deut. 33:2). And the expression, "and their description in the Gospel is like unto a seed-produce" may refer to another Biblical parable, viz. "Behold, a sower went forth to sow; and when he sowed seeds some fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold" (Matt. 13:3-8). The former description seems to apply to the Companions of the Holy Prophet and the latter parable to the followers of Jesus’ Counterpart, the Promised Messiah, who, from very small and insignificant beginnings, are destined to develop into a mighty organization and gradually but progressively to carry the Message of Islam to the ends of the earth till it will prevail and triumph over all religions, and its opponents will wonder at, and be jealous of, its power and prestige.
c
9:123.
d
59:9.
2785
These are the two essential characteristics of a progressive and prosperous people who seek to leave their mark on the course of world events. Elsewhere in the Qur’an (5:55), the true and good Muslims have been described as kind and humble towards believers and hard and firm against disbelievers.
2786
The words, 'This is their description in the Torah,' may refer to the biblical description, viz. 'he shined forth from mount Paran and he came with ten thousands of saints' (Deut. 33:2). And the expression, And their description in the Gospel is like unto a seed-produce, may refer to another biblical parable, viz. 'Behold, a sower went forth to sow; and when he sowed seeds; some fell into good ground and brought forth fruit, some hundredfold, some sixtyfold, some thirtyfold' (Matt. 13:3-8). The former description seems to apply to the Companions of the Holy Prophet and the latter parable to the followers of Jesus’s counterpart, the Promised Messiah, who, from a very small and insignificant beginning, are destined to develop into a mighty organization and gradually but progressively to carry the Message of Islam to the ends of the earth till it will prevail and triumph over all religions, and its opponents will wonder at, and be jealous of, its power and prestige.
وَمِنَ ٱلَّيْلِ فَسَبِّحْهُ وَأَدْبَٰرَ ٱلسُّجُودِ
17:80; 52:50; 73:3-5.
a
17:80; 52:50; 73:3-5.
يَوْمَ يُكْشَفُ عَن سَاقٍ وَيُدْعَوْنَ إِلَى ٱلسُّجُودِ فَلَا يَسْتَطِيعُونَ
这节经文可以指复活日的艰难和严厉, 或指在最后审判日揭示一切奥秘和透露种种神秘。
The verse may refer to the hardness and severity of the Day of Resurrection, or to the lifting of the veil from all mysteries and coming to light of all secrets on the Judgment Day. See {2177}.
Important Words:
یکشف عن ساق (truth shall be laid bare). They say قامت القوم علی ساق i.e. the people were or became in a state of distress. The Arabic idiom کشفت الحرب عن ساق means, the fight became vehement. ساق meaning i.e. severity or hardness, the expression کشف الامر عن ساق is explained as meaning, when the affair became distressful or when the truth of the matter was laid bare (Lane, Kashshaf and Baidawi). See also 27:45.
Commentary:
The verse may refer to the hardness and severity of the Day of Resurrection or to the lifting of the veil from all mysteries and coming to light of all secrets on that Day.
The words, "They will not be able to do so," signify that the guilty will not be able to make amends for their sins of omission or commission, the time for repentance having passed long ago.
1467
这节经文可以指复活日的艰难和严厉, 或指在最后审判日揭示一切奥秘和透露种种神秘。
4330
Important Words:
یکشف عن ساق (truth shall be laid bare). They say قامت القوم علی ساق i.e. the people were or became in a state of distress. The Arabic idiom کشفت الحرب عن ساق means, the fight became vehement. ساق meaning i.e. severity or hardness, the expression کشف الامر عن ساق is explained as meaning, when the affair became distressful or when the truth of the matter was laid bare (Lane, Kashshaf and Baidawi). See also 27:45.
Commentary:
The verse may refer to the hardness and severity of the Day of Resurrection or to the lifting of the veil from all mysteries and coming to light of all secrets on that Day.
The words, "They will not be able to do so," signify that the guilty will not be able to make amends for their sins of omission or commission, the time for repentance having passed long ago.
3103
The verse may refer to the hardness and severity of the Day of Resurrection, or to the lifting of the veil from all mysteries and coming to light of all secrets on the Judgment Day. See {2177}.
خَٰشِعَةً أَبْصَٰرُهُمْ تَرْهَقُهُمْ ذِلَّةٌ ۖ وَقَدْ كَانُوا۟ يُدْعَوْنَ إِلَى ٱلسُّجُودِ وَهُمْ سَٰلِمُونَ
75:25; 88:3, 4.
75:25; 88:3, 4.
75:25-26; 88:3-4.
Important Words:
ترھقھم (will cover them). رھقه means, it reached or overtook him or it; he followed him and was about to overtake him; it covered him or it. رھقت اثما means, I committed a sin. رھقه الدین means, debt covered him. أرھقه عسرا means, he constrained him to do a difficult thing (Lane and Aqrab).
Commentary:
When disbelievers were in full possession of all their faculties and were enjoying peace, prosperity and security, they defied and violated Divine laws, but when, on the Judgement Day, punishment will stare them in the face, they will beg to be allowed to repent and make amends, but then it will be too late.
a
75:25; 88:3, 4.
a
75:25-26; 88:3-4.
4331
Important Words:
ترھقھم (will cover them). رھقه means, it reached or overtook him or it; he followed him and was about to overtake him; it covered him or it. رھقت اثما means, I committed a sin. رھقه الدین means, debt covered him. أرھقه عسرا means, he constrained him to do a difficult thing (Lane and Aqrab).
Commentary:
When disbelievers were in full possession of all their faculties and were enjoying peace, prosperity and security, they defied and violated Divine laws, but when, on the Judgement Day, punishment will stare them in the face, they will beg to be allowed to repent and make amends, but then it will be too late.
a
75:25; 88:3, 4.