الإخلاص
Al-Ikhlas
The Sincerity • makkah • 4 Verses
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بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
قُلْ هُوَ ٱللَّهُ أَحَدٌ
16:23; 22:35; 59:23.
单词 قُل (Qul, 说) 在这里包含一个永恒的命谕, 穆斯林必须不断宣称 “安拉是独一的。”
هُوَ (Huwa, 他) 用作 ضَمِيْرُ الشَّان (Damirush-Shan) 意思是 “真理是”, 它就表示, 人的天性中已深嵌着一个真理, 即安拉是存在的, 他是独一无二的。
安拉是用在 «古兰经» 中最高存在的一个有鉴别性的名称。在阿拉伯语中, 这个词从来不用来指任何其他东西或人。这是安拉真实存在的名称, 既不能作定语用, 也不能作修饰语用。另见注释3。
اَحَد (Ahad) 是只用于安拉的称号, 意思是: 一个; 唯一的一个; 空前绝后的一个; 单独的一个; 没有第二个存在者可以分享他的养主身份或他的实质 (Lane)。اَحَد (Ahad) 的含意是安拉本身的独一性--------不能想象有第二个存在--------而 وَاحِد (Wahid) 的含意是安拉的常德的唯一性。因此 اَللهُ وَاحِدٌ (Allahu Wahidun) 的含意是: 安拉是最高的存在, 他是万物生长的根源和源泉; اَللهُ اَحَدٌ (Allahu Ahadun) 的意思是: 安拉在这种意义上是独一无二的存在者: 当我们想到安拉时, 在我们心中任何其他存在和东西的观念便不复存在。他在每种意义上都是完全独一无二的。他不是任何环节的首环, 也不是末环。与安拉相似的是没有的, 安拉也不与任何东西相似。«古兰经» 中所表达和显示的就是这样的安拉。
قُلْ کا لفظ جو آخری تینوں سورتوں سے پہلے رکھا گیا ہے اس میں یہ اشارہ کیا گیا ہے کہ ہمارا یہ پیغام آگے دوسرے لوگوں تک پہنچا دو۔ اب یہ لازمی بات ہے کہ جب محمد رسول اللہ صلی اللہ علیہ وسلم خدا کا پیغام لوگوں تک پہنچا دیں گے تو چونکہ اس کے بعد دوسرے لوگ بھی قُلْ کا لفظ پڑھیں گے اس لئے ان پر بھی فرض ہو جائے گا کہ وہ اس کلام کو اور لوگوں تک پہنچائیں۔ پس قُلْ کہہ کر اس طرف توجہ دلائی گئی ہے کہ تم ہماری اس تعلیم کو اپنی ذات تک محدودنہ رکھو‘ بلکہ اسے دوسروں تک پہنچاؤ۔ اور پھر تم سے سننے والے اور لوگوں کے سامنے اسے بیان کریں اور پھر وہ آگے اور لوگوں تک پہنچائیں یہاں ت
مفرد کے لئے عربی زبان میں دو الفاظ استعمال ہوتے ہیں۔ وَاحِدٌ اور اَحَدٌ وَاحِد کے معنے ہوتے ہیں ’’ایک‘‘ لیکن اس کے بولنے سے دوسرے کی طرف ذہن جاتا ہے اور کہنے والا سمجھتا ہے کہ ایک کے بعد دو ہے اور دو کے بعد تین ہے اور تین کے بعد چار ہے۔ پس گو یہ لفظ ایک ہونے پر دلالت کرتا ہے مگر تعدد کے امکان کو ردنہیں کرتا۔ اس کے خلاف اَحَدٌ کے معنے ہوتے ہیں۔ اکیلا اور اکیلے کے بعد کوئی دوکیلا نہیں کہتا۔ پس اس لفظ کے معنے یہ ہوتے ہیں کہ اس وجود کے ساتھ کسی دوسرے ایسے ہی وجود کا کوئی امکان نہیں۔ اس سورۃ میں اللہ تعالیٰ کو اَحَد کہا گیا ہے یعنی اس کی توحید کامل کا ذکر کیا
16:23; 22:35; 59:23.
The word, Qul (say), here embodies a permanent command to Muslims to keep proclaiming, 'God is One.'
Huwa (He) used as Damirush-Sha’n and meaning, 'the truth is,' signifies that the truth is embedded in human nature that God is and that He is One and Alone.
Allah is a distinctive name used in the Qur’an for the Supreme Being. In the Arabic language the word is never used for any other thing or being. It is the substantive name of God, neither attributive nor descriptive. See also {3}.
Ahad is an epithet applied to God alone and signifies, the One; the Sole; He Who has been and will ever be One and Alone; Who has no second to share in His Lordship nor in His Essence (Lane). Whereas Ahad signifies Oneness of God in His Person—the idea of a second being inconceivable— Wahid signifies uniqueness of God in His attributes. Thus the expression, Allahu Wahidun, would signify that God is that Supreme Being Who is the Source and Fountainhead from Whom all creation had emanated; and Allahu Ahadun means that Allah is that Being Who is One and Alone in the sense that when we think of Him, the very idea that there is any other being or thing is absent from our minds. He is One and Alone in every sense. He is neither the starting link of any chain, nor its last link. Nothing is like Him, nor is He like anything else. This is Allah as conceived and presented by the Qur’an.
16:23; 22:35; 59:23.
Commentary:
The word قل (say) here embodies a permanent command to all Muslims to keep proclaiming "God is One."
ھو (He) used as ضمیر الشأن and meaning, "the truth is," signifies that the truth is embedded in human nature that God is and that He is One and Alone.
الله is the distinctive name used for the Supreme Being in the Quran. In the Arabic language the word is never used for any other thing or being. It is a personal name of God, neither attributive nor descriptive. See also 1:1.
احد (the One) is an epithet applied to God alone and signifies, the One; the Sole; He Who has been and will ever be One and Alone; Who has no second to share in His Lordship, nor in His Essence (Lane).
According to Aqrab the difference between أحد and واحد when used about God is that whereas أحد signifies Oneness of God in His Person, the idea of a second being inconceivable, واحد signifies uniqueness of God in His attributes.
Commentary:
In view of the above-mentioned signification of أحد and واحد the expression الله واحد would signify that God is that Supreme Being Who is the Source and Fountainhead from Whom all creation has emanated; and الله أحد would mean that Allah is that Being Who is One and Alone in the sense that when we think of Him, the very idea that there is any other being or thing is absent from our minds. He is One and Alone in every sense. He is neither the starting link of any chain, nor its last link. Nothing is like Him nor is He like anything else. This is Allah as conceived and presented by the Quran.
b
16:23; 22:35; 59:23.
1817
单词 قُل (Qul, 说) 在这里包含一个永恒的命谕, 穆斯林必须不断宣称 “安拉是独一的。”
1818
هُوَ (Huwa, 他) 用作 ضَمِيْرُ الشَّان (Damirush-Shan) 意思是 “真理是”, 它就表示, 人的天性中已深嵌着一个真理, 即安拉是存在的, 他是独一无二的。
1819
安拉是用在 «古兰经» 中最高存在的一个有鉴别性的名称。在阿拉伯语中, 这个词从来不用来指任何其他东西或人。这是安拉真实存在的名称, 既不能作定语用, 也不能作修饰语用。另见注释3。
1820
اَحَد (Ahad) 是只用于安拉的称号, 意思是: 一个; 唯一的一个; 空前绝后的一个; 单独的一个; 没有第二个存在者可以分享他的养主身份或他的实质 (Lane)。اَحَد (Ahad) 的含意是安拉本身的独一性--------不能想象有第二个存在--------而 وَاحِد (Wahid) 的含意是安拉的常德的唯一性。因此 اَللهُ وَاحِدٌ (Allahu Wahidun) 的含意是: 安拉是最高的存在, 他是万物生长的根源和源泉; اَللهُ اَحَدٌ (Allahu Ahadun) 的意思是: 安拉在这种意义上是独一无二的存在者: 当我们想到安拉时, 在我们心中任何其他存在和东西的观念便不复存在。他在每种意义上都是完全独一无二的。他不是任何环节的首环, 也不是末环。与安拉相似的是没有的, 安拉也不与任何东西相似。«古兰经» 中所表达和显示的就是这样的安拉。
2
قُلْ کا لفظ جو آخری تینوں سورتوں سے پہلے رکھا گیا ہے اس میں یہ اشارہ کیا گیا ہے کہ ہمارا یہ پیغام آگے دوسرے لوگوں تک پہنچا دو۔ اب یہ لازمی بات ہے کہ جب محمد رسول اللہ صلی اللہ علیہ وسلم خدا کا پیغام لوگوں تک پہنچا دیں گے تو چونکہ اس کے بعد دوسرے لوگ بھی قُلْ کا لفظ پڑھیں گے اس لئے ان پر بھی فرض ہو جائے گا کہ وہ اس کلام کو اور لوگوں تک پہنچائیں۔ پس قُلْ کہہ کر اس طرف توجہ دلائی گئی ہے کہ تم ہماری اس تعلیم کو اپنی ذات تک محدودنہ رکھو‘ بلکہ اسے دوسروں تک پہنچاؤ۔ اور پھر تم سے سننے والے اور لوگوں کے سامنے اسے بیان کریں اور پھر وہ آگے اور لوگوں تک پہنچائیں یہاں ت
3
مفرد کے لئے عربی زبان میں دو الفاظ استعمال ہوتے ہیں۔ وَاحِدٌ اور اَحَدٌ وَاحِد کے معنے ہوتے ہیں ’’ایک‘‘ لیکن اس کے بولنے سے دوسرے کی طرف ذہن جاتا ہے اور کہنے والا سمجھتا ہے کہ ایک کے بعد دو ہے اور دو کے بعد تین ہے اور تین کے بعد چار ہے۔ پس گو یہ لفظ ایک ہونے پر دلالت کرتا ہے مگر تعدد کے امکان کو ردنہیں کرتا۔ اس کے خلاف اَحَدٌ کے معنے ہوتے ہیں۔ اکیلا اور اکیلے کے بعد کوئی دوکیلا نہیں کہتا۔ پس اس لفظ کے معنے یہ ہوتے ہیں کہ اس وجود کے ساتھ کسی دوسرے ایسے ہی وجود کا کوئی امکان نہیں۔ اس سورۃ میں اللہ تعالیٰ کو اَحَد کہا گیا ہے یعنی اس کی توحید کامل کا ذکر کیا
b
16:23; 22:35; 59:23.
4867
Commentary:
The word قل (say) here embodies a permanent command to all Muslims to keep proclaiming "God is One."
ھو (He) used as ضمیر الشأن and meaning, "the truth is," signifies that the truth is embedded in human nature that God is and that He is One and Alone.
الله is the distinctive name used for the Supreme Being in the Quran. In the Arabic language the word is never used for any other thing or being. It is a personal name of God, neither attributive nor descriptive. See also 1:1.
احد (the One) is an epithet applied to God alone and signifies, the One; the Sole; He Who has been and will ever be One and Alone; Who has no second to share in His Lordship, nor in His Essence (Lane).
According to Aqrab the difference between أحد and واحد when used about God is that whereas أحد signifies Oneness of God in His Person, the idea of a second being inconceivable, واحد signifies uniqueness of God in His attributes.
Commentary:
In view of the above-mentioned signification of أحد and واحد the expression الله واحد would signify that God is that Supreme Being Who is the Source and Fountainhead from Whom all creation has emanated; and الله أحد would mean that Allah is that Being Who is One and Alone in the sense that when we think of Him, the very idea that there is any other being or thing is absent from our minds. He is One and Alone in every sense. He is neither the starting link of any chain, nor its last link. Nothing is like Him nor is He like anything else. This is Allah as conceived and presented by the Quran.
b
16:23; 22:35; 59:23.
3463
The word, Qul (say), here embodies a permanent command to Muslims to keep proclaiming, 'God is One.'
3464
Huwa (He) used as Damirush-Sha’n and meaning, 'the truth is,' signifies that the truth is embedded in human nature that God is and that He is One and Alone.
3465
Allah is a distinctive name used in the Qur’an for the Supreme Being. In the Arabic language the word is never used for any other thing or being. It is the substantive name of God, neither attributive nor descriptive. See also {3}.
3466
Ahad is an epithet applied to God alone and signifies, the One; the Sole; He Who has been and will ever be One and Alone; Who has no second to share in His Lordship nor in His Essence (Lane). Whereas Ahad signifies Oneness of God in His Person—the idea of a second being inconceivable— Wahid signifies uniqueness of God in His attributes. Thus the expression, Allahu Wahidun, would signify that God is that Supreme Being Who is the Source and Fountainhead from Whom all creation had emanated; and Allahu Ahadun means that Allah is that Being Who is One and Alone in the sense that when we think of Him, the very idea that there is any other being or thing is absent from our minds. He is One and Alone in every sense. He is neither the starting link of any chain, nor its last link. Nothing is like Him, nor is He like anything else. This is Allah as conceived and presented by the Qur’an.
ٱللَّهُ ٱلصَّمَدُ
صَمَد (Samad) 的意思是: 求助的对象; 服从的对象; 成全一切事物者; 无以超越的人或地方。اَلصَّمَد (As-Samad) 作为安拉的一种常德, 意思是至高存在, 有了这一常德的援助, 万物才能满足要求; 他是独立于一切而为万物所依赖者; 万物不再存在时, 他仍然继续存在; 至高无上者 (Lane)。上一节经文中说安拉是独一的, 唯一的, 独特的。这一节经文证实了这个看法。它说, 天地万物端赖安拉, 而安拉独立不依而为一切所求的。万物都需要安拉, 而安拉什么都不需要。安拉不需要借助人或物来创造宇宙。事实上, 宇宙万物一个东西也没有本身完善的, 哪怕一粒最小的原子。万物都不能自我维持; 一切都靠别的事物而存在。只有安拉是一个不依赖于人或物的存在者; 安拉是超越想象和推测的。安拉的常德无可限量。
عربی لفظ اس جگہ صَمَد ہے اور صَمَد کے معنے ہوتے ہیں جو غنی ہو یعنی کسی کا محتاج نہ ہو مگر کوئی اس سے غنی نہ ہو۔ یعنی کوئی ایسا وجودنہ ہو جو اس کی مدد کے بغیر قائم رہ سکے۔ پس اس لفظ نے بھی توحیدِ کامل کو ظاہر کیا ہے۔ اور بتایا ہے کہ تمام موجودات اس کی مدد کے بغیر گذارہ نہیں کر سکتیں۔ اور اس کو موجودات کی مدد کی کوئی ضرورت نہیں۔ صَمَد کے معنے ہمیشہ قائم رہنے والے کے بھی ہیں اور نہایت بلند شان والے کے بھی ہیں یہ دونوں معنے بھی توحید کامل پر دلالت کرتے ہیں۔ جو ہمیشہ قائم رہے گا موجودات میں سے اس کا کوئی مقابلہ نہیں کر سکتا اور جو بلندی میں بہت بڑھ جائے گا کوئی د
Samad means, one to whom recourse is had; or to whom obedience is rendered; without whom no affair is accomplished; a person or place above whom or which there is no one. As-Samad being a Divine attribute means, the Supreme Being to Whom recourse is had for the accomplishment of needs; Who is Independent of all and upon Whom all depend for their needs; Who will continue to exist for ever after all creation has ceased to exist; above Whom there is no one (Lane). In the preceding verse the claim was made that God is One, Alone, and Unique. The present verse substantiates that claim. It says that all things and beings depend upon God but He Himself is Independent and Besought of all. All have need of Him but He has need of none. He needed the help of no being or matter to create the universe. In fact, nothing in the universe is complete in itself, not even the smallest atom. Nothing is self-subsisting; everything depends on some other thing for its existence. God alone is such a Being Who depend
Important Words:
الصمد (Independent and Besought of all) is substantive noun from صمد. They say صمد الله فی الحوائج i.e. he betook himself or had recourse to Allah in needs and exigencies. صمد (samad) means, a person to whom one betakes oneself in one’s needs. سید صمد means, a chief to whom recourse is had; a lord to whom obedience is rendered; without whom no affair is accomplished. صمد also means, a person or place above whom or which there is no one. الصمد means, the Supreme Being to Whom recourse is had for the accomplishment of needs; Who is Independent of all and upon Whom all depend for their needs; Who will continue forever after all creation has ceased to exit; above Whom there is no one. (Lane & Aqrab).
Commentary:
In the preceding verse the claim was made that God is One, Alone, and Unique. The present verse substantiates that claim. It says that God is الصمد i.e. all things and beings depend upon Him and He is Independent and Besought of all. All have need of Him and He has need of none. He needed the help of no being or material to create the universe. So when all things and beings are dependent on Him and to Him we have recourse for our needs and requirements and He fulfils them, then where is the necessity of any other God?
In fact, nothing in the universe is complete in itself, not even the smallest atom. Nothing is self-subsisting; everything depends on some other thing for its existence. God alone is such a Being Who depends on no being or thing. He is above conception and conjecture. His attributes know no bound or limit. This is the meaning of الصمد.
1821
صَمَد (Samad) 的意思是: 求助的对象; 服从的对象; 成全一切事物者; 无以超越的人或地方。اَلصَّمَد (As-Samad) 作为安拉的一种常德, 意思是至高存在, 有了这一常德的援助, 万物才能满足要求; 他是独立于一切而为万物所依赖者; 万物不再存在时, 他仍然继续存在; 至高无上者 (Lane)。上一节经文中说安拉是独一的, 唯一的, 独特的。这一节经文证实了这个看法。它说, 天地万物端赖安拉, 而安拉独立不依而为一切所求的。万物都需要安拉, 而安拉什么都不需要。安拉不需要借助人或物来创造宇宙。事实上, 宇宙万物一个东西也没有本身完善的, 哪怕一粒最小的原子。万物都不能自我维持; 一切都靠别的事物而存在。只有安拉是一个不依赖于人或物的存在者; 安拉是超越想象和推测的。安拉的常德无可限量。
1
عربی لفظ اس جگہ صَمَد ہے اور صَمَد کے معنے ہوتے ہیں جو غنی ہو یعنی کسی کا محتاج نہ ہو مگر کوئی اس سے غنی نہ ہو۔ یعنی کوئی ایسا وجودنہ ہو جو اس کی مدد کے بغیر قائم رہ سکے۔ پس اس لفظ نے بھی توحیدِ کامل کو ظاہر کیا ہے۔ اور بتایا ہے کہ تمام موجودات اس کی مدد کے بغیر گذارہ نہیں کر سکتیں۔ اور اس کو موجودات کی مدد کی کوئی ضرورت نہیں۔ صَمَد کے معنے ہمیشہ قائم رہنے والے کے بھی ہیں اور نہایت بلند شان والے کے بھی ہیں یہ دونوں معنے بھی توحید کامل پر دلالت کرتے ہیں۔ جو ہمیشہ قائم رہے گا موجودات میں سے اس کا کوئی مقابلہ نہیں کر سکتا اور جو بلندی میں بہت بڑھ جائے گا کوئی د
4868
Important Words:
الصمد (Independent and Besought of all) is substantive noun from صمد. They say صمد الله فی الحوائج i.e. he betook himself or had recourse to Allah in needs and exigencies. صمد (samad) means, a person to whom one betakes oneself in one’s needs. سید صمد means, a chief to whom recourse is had; a lord to whom obedience is rendered; without whom no affair is accomplished. صمد also means, a person or place above whom or which there is no one. الصمد means, the Supreme Being to Whom recourse is had for the accomplishment of needs; Who is Independent of all and upon Whom all depend for their needs; Who will continue forever after all creation has ceased to exit; above Whom there is no one. (Lane & Aqrab).
Commentary:
In the preceding verse the claim was made that God is One, Alone, and Unique. The present verse substantiates that claim. It says that God is الصمد i.e. all things and beings depend upon Him and He is Independent and Besought of all. All have need of Him and He has need of none. He needed the help of no being or material to create the universe. So when all things and beings are dependent on Him and to Him we have recourse for our needs and requirements and He fulfils them, then where is the necessity of any other God?
In fact, nothing in the universe is complete in itself, not even the smallest atom. Nothing is self-subsisting; everything depends on some other thing for its existence. God alone is such a Being Who depends on no being or thing. He is above conception and conjecture. His attributes know no bound or limit. This is the meaning of الصمد.
3467
Samad means, one to whom recourse is had; or to whom obedience is rendered; without whom no affair is accomplished; a person or place above whom or which there is no one. As-Samad being a Divine attribute means, the Supreme Being to Whom recourse is had for the accomplishment of needs; Who is Independent of all and upon Whom all depend for their needs; Who will continue to exist for ever after all creation has ceased to exist; above Whom there is no one (Lane). In the preceding verse the claim was made that God is One, Alone, and Unique. The present verse substantiates that claim. It says that all things and beings depend upon God but He Himself is Independent and Besought of all. All have need of Him but He has need of none. He needed the help of no being or matter to create the universe. In fact, nothing in the universe is complete in itself, not even the smallest atom. Nothing is self-subsisting; everything depends on some other thing for its existence. God alone is such a Being Who depend
لَمْ يَلِدْ وَلَمْ يُولَدْ
17:112; 19:93; 25:3; 37:153.
安拉的常德 (As-Samad) (独立而为万物所求) 在以上一节经文中曾被提到, 是为证实这一认识的, 即安拉是独一的、唯一的、独特的 (Ahad), 而现在在这节经文中提到常德 “他不生(子女), 也不是被生的” 是为了说明安拉他是超脱需要之外的 اَلصَّمَد (As-Samad), 因为如果他确有需要的话, 那就假定他需要某人协助他推行自己的工作, 而这个人又是他推行工作中的不可或缺者, 而且, 又须在他死后继续他的工作, 这是由于任何继承他的人, 或被他人继承者都难免一死之故。安拉既不继承人亦不被人继承。他永存、无穷、绝对, 具备一切完美的常德。
یہ آیت بھی توحید کامل پر دلالت کرتی ہے کیونکہ جس نے کسی کو جنا نہ ہو وہ یا تو بانجھ ہوتا ہے اور یا پھر ایسی ہستیوں میں سے ہوتا ہے جو کہ تغیر پذیر نہیں ہوتیں جیسے پہاڑیاں اور دریا وغیرہ۔ لیکن خداتعالیٰ کے متعلق کہا گیا ہے کہ وہ رَفِیْعٌ ہے یعنی اپنی شان میں بہت بلند ہے۔ پس پہاڑیوں اور دریاؤں کو اس سے کوئی نسبت نہیں ہو سکتی۔ اور نہ وہ جنا گیا ہے کے الفاظ بھی توحید کامل پر دلالت کرتے ہیں۔ کیونکہ خداتعالیٰ کے سوا کوئی ایسا وجود دنیا میں نظر نہیں آتا جس کو کسی نے نہیں جنا‘ خواہ وہ معبود کہلاتا ہو یا نہ کہلاتا ہو۔
17:112; 19:93; 25:3; 37:153.
The Divine attribute As-Samad (Independent and Besought of all) was mentioned in the previous verse to establish the claim that Allah is Ahad (One, Alone, Unique) and now in the present verse the Divine attribute 'He begets not, nor is He begotten' is mentioned to show that He is As-Samad (He is above need), because the presence of need in Him presupposes that He requires the assistance of someone without whom He cannot carry on His work, and who should continue His work after He is dead, inasmuch as all those beings that succeed, or are succeeded by, others are subject to death. Allah has succeeded no one and will be succeeded by no one. He is complete in all His attributes and is Eternal, Everlasting and Absolute.
17:112; 19:93; 25:3; 37:153.
Commentary:
The Divine attribute الصمد (Independent and Besought of all) was mentioned in the previous verse to establish the claim that Allah is احد (One, Alone, the Unique), and now in the verse under comment the Divine attribute لم یلد و لم یولد (He begets not, nor is He begotten) is mentioned to show that He is الصمد i.e. God is above need, because the presence of need presupposes that He requires the assistance of someone without whom He cannot carry on His work, and who should continue His work, after He is dead, inasmuch as all those beings that succeed, or are succeeded by others, are subject to death, but those things which need no successor and do not die before fulfilling the object of their creation, such as the sun, the moon, the oceans, the mountains, etc., are not subject to death or destruction. Thus Allah Who has succeeded no one and will be succeeded by no one is complete in all His attributes and is Eternal, Everlasting and Absolute.
a
17:112; 19:93; 25:3; 37:153.
1822
安拉的常德 (As-Samad) (独立而为万物所求) 在以上一节经文中曾被提到, 是为证实这一认识的, 即安拉是独一的、唯一的、独特的 (Ahad), 而现在在这节经文中提到常德 “他不生(子女), 也不是被生的” 是为了说明安拉他是超脱需要之外的 اَلصَّمَد (As-Samad), 因为如果他确有需要的话, 那就假定他需要某人协助他推行自己的工作, 而这个人又是他推行工作中的不可或缺者, 而且, 又须在他死后继续他的工作, 这是由于任何继承他的人, 或被他人继承者都难免一死之故。安拉既不继承人亦不被人继承。他永存、无穷、绝对, 具备一切完美的常德。
2
یہ آیت بھی توحید کامل پر دلالت کرتی ہے کیونکہ جس نے کسی کو جنا نہ ہو وہ یا تو بانجھ ہوتا ہے اور یا پھر ایسی ہستیوں میں سے ہوتا ہے جو کہ تغیر پذیر نہیں ہوتیں جیسے پہاڑیاں اور دریا وغیرہ۔ لیکن خداتعالیٰ کے متعلق کہا گیا ہے کہ وہ رَفِیْعٌ ہے یعنی اپنی شان میں بہت بلند ہے۔ پس پہاڑیوں اور دریاؤں کو اس سے کوئی نسبت نہیں ہو سکتی۔ اور نہ وہ جنا گیا ہے کے الفاظ بھی توحید کامل پر دلالت کرتے ہیں۔ کیونکہ خداتعالیٰ کے سوا کوئی ایسا وجود دنیا میں نظر نہیں آتا جس کو کسی نے نہیں جنا‘ خواہ وہ معبود کہلاتا ہو یا نہ کہلاتا ہو۔
a
17:112; 19:93; 25:3; 37:153.
4869
Commentary:
The Divine attribute الصمد (Independent and Besought of all) was mentioned in the previous verse to establish the claim that Allah is احد (One, Alone, the Unique), and now in the verse under comment the Divine attribute لم یلد و لم یولد (He begets not, nor is He begotten) is mentioned to show that He is الصمد i.e. God is above need, because the presence of need presupposes that He requires the assistance of someone without whom He cannot carry on His work, and who should continue His work, after He is dead, inasmuch as all those beings that succeed, or are succeeded by others, are subject to death, but those things which need no successor and do not die before fulfilling the object of their creation, such as the sun, the moon, the oceans, the mountains, etc., are not subject to death or destruction. Thus Allah Who has succeeded no one and will be succeeded by no one is complete in all His attributes and is Eternal, Everlasting and Absolute.
a
17:112; 19:93; 25:3; 37:153.
3468
The Divine attribute As-Samad (Independent and Besought of all) was mentioned in the previous verse to establish the claim that Allah is Ahad (One, Alone, Unique) and now in the present verse the Divine attribute 'He begets not, nor is He begotten' is mentioned to show that He is As-Samad (He is above need), because the presence of need in Him presupposes that He requires the assistance of someone without whom He cannot carry on His work, and who should continue His work after He is dead, inasmuch as all those beings that succeed, or are succeeded by, others are subject to death. Allah has succeeded no one and will be succeeded by no one. He is complete in all His attributes and is Eternal, Everlasting and Absolute.
وَلَمْ يَكُن لَّهُۥ كُفُوًا أَحَدٌۢ
42:12.
这节经文解除了以上几节经文引起的可能的疑问。就算安拉是独一的, 唯一的, 绝对的, 独立于一切的, 就算他既不生子女, 也不是被生的, 但还可能另有一个像他一样也具有他所具有的一切常德。这节经文排除这个疑虑。经上说, 没有一个与他同样的。人的理性也要求全宇宙只有一个创造者和支配者。宇宙间无处不在的完美秩序导致这一必然的结论, 即全宇宙一定有一个统一的支配规律, 这个规律和设计的一致性和统一性证明并显示了造物主的一致性 (21:23)。因此这一经章连根铲除了种种形式的多神主义的信仰--------相信有两个、三个或更多个创造者, 或相信有同性质的存在与安拉共存。这是 «古兰经» 中所提出的有关最高存在的卓越解说, 其他启示经典甚至丝毫没有涉及到这样的解说的壮丽、崇高和威严。
پہلے توحید ذاتی کا ذکر کیا تھا‘ اب توحید صفاتی کو بیان کیا ہے۔ یاد رکھنا چاہیئے کہ صفات میں شریک ہونے کے یہ معنے نہیں کہ اس کے مشابہ کوئی حرکت انسان سے نہیں ہوتی۔ انسان بھی بصیر اور سمیع ہے اور خداتعالیٰ بھی بصیر اور سمیع ہے۔ پس بظاہر تو یہ ایک اشتراک نظر آتا ہے۔ لیکن خداتعالیٰ بصیر ہے مگر آنکھوں سے نہیں دیکھتا اور خدا سمیع ہے مگر کانوں سے نہیں سنتا۔ وہ اپنی ذات میں بغیر آلات کے دیکھنے والا اور بغیر آلات کے سننے والا ہے۔ پس گو انسان بصیر اور سمیع ہے مگر اس کی صفات میں شریک قرار نہیں پا سکتا۔
42:12.
This verse disposes of a possible doubt to which the previous verses might have given rise. Granted that Allah is One, Alone, Absolute and Independent of all, and granted that He neither begets nor is He begotten, but there might be in existence another being who, like Him, might also be possessing all the attributes He possesses. The verse removes this misgiving. It says that there is none like Allah. Human reason also demands that there should be only One Creator and Controller of the whole universe. The perfect order that pervades and permeates it leads to the inevitable result that one uniform law must govern it, and the unity and uniformity of the law and the design proves and proclaims the Unity of the Maker (21:23). Thus the Surah cuts at the root of all polytheistic beliefs that are to be found in one form or other in other Faiths—belief in two, three or more gods, or the belief that soul and matter coexist with Allah. This is the sublime definition of the Supreme Being as given in the Qur
Commentary:
This verse disposes of a possible doubt that the previous verses might have created: Granted that Allah is One, Alone, Absolute and Independent of all and that He neither begets nor is He begotten, but there might be in existence another being who, like Him, might also possess all the attributes He possesses. The verse effectively removes this misgiving. It says that there is none like Allah. Human reason demands, and the Quran has conceded the reasonableness of this demand, that there should be One Creator and Controller of the whole universe. The perfect order that pervades and permeates it leads to the inevitable result that one uniform law must govern it, and the unity and uniformity of the law and the design proves and proclaims the Unity of its Maker (21:23). Thus the Surah cuts at the root of all polytheistic beliefs that exist in one form or other in other faiths—belief in two, three or more gods, or the belief that soul and matter or any other thing co-exists with Allah.
God, as conceived and held out by Islam, is a personal God and not a mere philosophical conception; One, Alone, Unique, Eternal and Absolute, without beginning or end, Incomparable, above the need of being succeeded by anyone, nor ever having succeeded anyone. This is the sublime definition of the Supreme Being as given in the Quran; and nothing in any other revealed Scripture touches even the fringes of the beauty, sublimity and majesty of this definition.
b
42:12.
1823
这节经文解除了以上几节经文引起的可能的疑问。就算安拉是独一的, 唯一的, 绝对的, 独立于一切的, 就算他既不生子女, 也不是被生的, 但还可能另有一个像他一样也具有他所具有的一切常德。这节经文排除这个疑虑。经上说, 没有一个与他同样的。人的理性也要求全宇宙只有一个创造者和支配者。宇宙间无处不在的完美秩序导致这一必然的结论, 即全宇宙一定有一个统一的支配规律, 这个规律和设计的一致性和统一性证明并显示了造物主的一致性 (21:23)。因此这一经章连根铲除了种种形式的多神主义的信仰--------相信有两个、三个或更多个创造者, 或相信有同性质的存在与安拉共存。这是 «古兰经» 中所提出的有关最高存在的卓越解说, 其他启示经典甚至丝毫没有涉及到这样的解说的壮丽、崇高和威严。
3
پہلے توحید ذاتی کا ذکر کیا تھا‘ اب توحید صفاتی کو بیان کیا ہے۔ یاد رکھنا چاہیئے کہ صفات میں شریک ہونے کے یہ معنے نہیں کہ اس کے مشابہ کوئی حرکت انسان سے نہیں ہوتی۔ انسان بھی بصیر اور سمیع ہے اور خداتعالیٰ بھی بصیر اور سمیع ہے۔ پس بظاہر تو یہ ایک اشتراک نظر آتا ہے۔ لیکن خداتعالیٰ بصیر ہے مگر آنکھوں سے نہیں دیکھتا اور خدا سمیع ہے مگر کانوں سے نہیں سنتا۔ وہ اپنی ذات میں بغیر آلات کے دیکھنے والا اور بغیر آلات کے سننے والا ہے۔ پس گو انسان بصیر اور سمیع ہے مگر اس کی صفات میں شریک قرار نہیں پا سکتا۔
4870
Commentary:
This verse disposes of a possible doubt that the previous verses might have created: Granted that Allah is One, Alone, Absolute and Independent of all and that He neither begets nor is He begotten, but there might be in existence another being who, like Him, might also possess all the attributes He possesses. The verse effectively removes this misgiving. It says that there is none like Allah. Human reason demands, and the Quran has conceded the reasonableness of this demand, that there should be One Creator and Controller of the whole universe. The perfect order that pervades and permeates it leads to the inevitable result that one uniform law must govern it, and the unity and uniformity of the law and the design proves and proclaims the Unity of its Maker (21:23). Thus the Surah cuts at the root of all polytheistic beliefs that exist in one form or other in other faiths—belief in two, three or more gods, or the belief that soul and matter or any other thing co-exists with Allah.
God, as conceived and held out by Islam, is a personal God and not a mere philosophical conception; One, Alone, Unique, Eternal and Absolute, without beginning or end, Incomparable, above the need of being succeeded by anyone, nor ever having succeeded anyone. This is the sublime definition of the Supreme Being as given in the Quran; and nothing in any other revealed Scripture touches even the fringes of the beauty, sublimity and majesty of this definition.
b
42:12.
3469
This verse disposes of a possible doubt to which the previous verses might have given rise. Granted that Allah is One, Alone, Absolute and Independent of all, and granted that He neither begets nor is He begotten, but there might be in existence another being who, like Him, might also be possessing all the attributes He possesses. The verse removes this misgiving. It says that there is none like Allah. Human reason also demands that there should be only One Creator and Controller of the whole universe. The perfect order that pervades and permeates it leads to the inevitable result that one uniform law must govern it, and the unity and uniformity of the law and the design proves and proclaims the Unity of the Maker (21:23). Thus the Surah cuts at the root of all polytheistic beliefs that are to be found in one form or other in other Faiths—belief in two, three or more gods, or the belief that soul and matter coexist with Allah. This is the sublime definition of the Supreme Being as given in the Qur