کَلَّمَ
Appears 6 times in Quran
📖 Lane's Lexicon
Classical definitions for root كلم
Derived Stems (56)
Derived Words (7)
Words derived from the lemma "کَلَّمَ".
- and his Lord spoke to him
- thou didst speak
- which shall wound them
- he had spoken to him
- And he shall speak
- speak to us
- can we talk
Occurrences in Quran
Found 6 verses containing "کَلَّمَ".
۞ تِلۡکَ الرُّسُلُ فَضَّلۡنَا بَعۡضَہُمۡ عَلٰی بَعۡضٍ ۘ مِّنۡہُمۡ مَّنۡ کَلَّمَ اللّٰہُ ۖ وَرَفَعَ بَعۡضَہُمۡ دَرَجٰتٍ ۚ وَاٰتَیۡنَا عِیۡسَی ابۡنَ مَرۡیَمَ الۡبَیِّنٰتِ وَاَیَّدۡنٰہُ بِرُوۡحِ الۡقُدُسِ ۗ وَلَوۡ شَآءَ اللّٰہُ مَا اقۡتَتَلَ الَّذِیۡنَ مِنۡۢ بَعۡدِہِمۡ مِّنۡۢ بَعۡدِ مَا جَآءَتۡہُمُ الۡبَیِّنٰتُ وَلٰکِنِ اخۡتَلَفُوۡا فَمِنۡہُمۡ مَّنۡ اٰمَنَ وَمِنۡہُمۡ مَّنۡ کَفَرَ ۚ وَلَوۡ شَآءَ اللّٰہُ مَا اقۡتَتَلُوۡا وَلٰکِنَّ اللّٰہَ یَفۡعَلُ مَا یُرِیۡدُ
17:56.
4:165.
4:159; 19:58.
2:88.
4:56; 10:41.
这句话的意思并不是说, 安拉没有和有些先知谈过话, 或者说有些先知的精神境界不高。它只是说有两种先知: (a) 带来一部新经典的, 他们称为مُكَلَّمْ (Mukallam) 即有经典的先知; (b) 先知品位只在于其高超的精神品位, 他们称为 غَيْرُمُكَلَّمْ (Ghairu Mukallam) 即无经典的先知。据记载穆圣曾说过, 阿丹是个 مُكَلَّمْ (Mukallam) 有经典的先知 (مُسْنَد, Musnad)。
(الف)کلام سے مراد کلام شریعت ہے یعنی بعض شرعی نبی تھے اور بعض کو ہم نے صرف فضیلت ِنبوت دی تھی شریعت نہیں دی تھی۔ یہ آیت اس بات پر شاہد ہے کہ بعض انبیاء شریعت لاتے ہیں اور بعض کو صرف اعزازی طور پر رسول کہا جاتا ہے۔ ورنہ وہ شریعت نہیں لاتے۔
(ب) دوسرے معنے اس کے یہ ہیں کہ بعض سے مراد صرف ایک نبی ہے اور ان معنے کی رو سے رَفَعَ بَعْضَھُمْ دَرَجَاتٍ کی آیت میں ہمارے نبی صلی اللہ علیہ وسلم مراد ہیں۔ جن کو ظلّی طور پر انتہائی درجہ کے کمالات الوہیت کے آثار بخشے گئے۔
آیت میں لفظ اٰ مَنَ واحد کے لئے ہے لیکن مَنْ چونکہ جمع کے لئے بھی آتا ہے اور مفرد کے لئے بھی‘ اس لئے یہاں جمع کے معنے زیادہ مناسب معلوم ہوتے ہیں۔ اس لئے جمع سے ترجمہ کیا گیا ہے۔
17:56.
4:165.
4:159; 19:58.
2:88.
4:56; 10:41.
The expression does not mean that there are some Prophets to whom Allah does not speak or that there are some who are not spiritually exalted. It only means that there are two kinds of Prophets: (a) Those who bring a new Law. They are called Mukallam Prophets. (b) Those whose Prophethood consists only in the loftiness of their spiritual ranks. They are Ghair Mukallam Prophets. The Holy Prophet is reported to have said that Adam was a Mukallam Prophet (Musnad).
17:56.
4:165.
4:159;
2:88.
4:56; 10:41.
Important Words:
اقتتلوا and اقتتل (fought with one another) are derived from قتل i.e. he killed. اقتتلوا means, they fought with, and attempted to kill, one another (Aqrab).
Commentary:
This verse supplies an answer to an implied question that naturally arises from the preceding verse. The Prophets that had been raised previous to Islam were sent to particular peoples and their missions were confined to specified periods, but the Holy Prophet was sent to all nations and for all times. Hence it may be argued that the case of David or similar other Leaders who had to deal with certain hostile tribes could not apply to him. God answers this implied question by saying that the previous Prophets also were not all alike, for some of them were greater in rank and had to perform more difficult tasks than others. David, for instance, whose name has just been mentioned as the final link in the chain of the Israelite Prophets and kings who had to contend with their enemies, performed a much greater work than many of his predecessors. So the final victory promised to the Holy Prophet should not appear doubtful in the eyes of the people.
The clause, among them there are those to whom Allah spoke and some of them He exalted by degrees of rank, does not mean that there are some Prophets to whom Allah does not speak or that among them there are those who are not raised in rank. The expression has been used to point out that there are two kinds of Prophets: (1) those who bring a new Law, i.e. those who receive revelation bearing new and direct commandments from God; and (2) those who are not Lawgivers, i.e. those whose prophethood consists only in the loftiness of their spiritual rank. By the word "speaking" therefore is here meant a special kind of speaking, i.e. a revelation which brings a new Law. Thus those Messengers who are represented here as having been "spoken to" by God are the Law-giving Prophets, while those who are spoken of here as having been simply raised in rank are those Messengers of God who are raised to the rank of Prophets without being given any new Law. Of Moses who was a Law-giving Prophet the Quran says: And Allah conversed with Moses particularly and freely (4:165). That there are two kinds of Prophets, (1) مکلم (to whom God speaks particularly), i.e. Lawgivers, and (2) غیر مکلم (to whom God does not speak in that particular manner), i.e. Non-Lawgivers; is also clear from the sayings of the Holy Prophet. For instance, when asked by Abu Dharr whether Adam was a Prophet, the Holy Prophet is reported to have answered, "Yes, he was a مکلم (Mukallam) Prophet" (Musnad). The addition of the word Mukallam to the word Prophet clearly shows that Prophets are of two classes, Mukallam (Lawgivers) and Ghair Mukallam (Non-Lawgivers). Adam was a Lawgiver because it was he who brought the elementary Law.
The Arabic clause منھم من کلم الله و رفع بعضھم درجات may also be rendered as, "Among them there is he to whom Allah spoke and one of them He exalted by degrees of rank." In this case the clause would signify that by the Prophet to whom Allah spoke is meant Moses and by the Prophet whom He exalted by degrees of rank is meant the Holy Prophet to whom God did not only speak, as He speaks to all Prophets, but whom He raised above all others by so many degrees.
The clause, And We gave Jesus, son of Mary, clear proofs, does not mean that other Prophets were not granted such proofs. As a matter of fact, all Prophets are given clear proofs and all are strengthened with the Spirit of Holiness; but here God makes particular mention of Jesus in order to refute the objections of the Jews who declared that he had shown no Sign and that he was possessed with an Evil Spirit (Luke 11:15, 16). The Quran declares that Jesus was not an impostor, as the Jews believe, but a true Prophet, and that he was not possessed with the Devil but, like all other holy men, was aided with the Spirit of Holiness. In this connection see also note on 2:88.
The Arabic clause translated as, if Allah had so willed, those that came after them would not have fought with one another, does not mean, as some may wrongly think, that God is the originator of differences. The expression like لوشاء according to the Quranic idiom, does not simply mean "if Allah had willed" but "if Allah had acted according to His will", i.e. if He had enforced His will. In fact, Allah has, in His infinite wisdom, made man free to choose or reject a thing as he likes. That being so, differences are sure to arise among men. But God does not remain a placid on-looker; for whenever differences become vast and acute, He raises a new Reformer. This is why when discord and disagreements began to rend the ranks of the followers of the previous Prophets, God, in accordance with His old law, raised the Holy Prophet of Islam.
The words, Allah does what He desires, further indicate that the infinite wisdom of God demanded that man should be made a free agent. So God does not compel anyone to adopt this course or that. He has given man the power to choose the good or the evil course as he may like and God rewards him accordingly; He does not force anyone to accept the truth; nor should the Faithful.
b
17:56.
c
4:165.
d
4:159; 19:58.
e
2:88.
f
4:56; 10:41.
195
这句话的意思并不是说, 安拉没有和有些先知谈过话, 或者说有些先知的精神境界不高。它只是说有两种先知: (a) 带来一部新经典的, 他们称为مُكَلَّمْ (Mukallam) 即有经典的先知; (b) 先知品位只在于其高超的精神品位, 他们称为 غَيْرُمُكَلَّمْ (Ghairu Mukallam) 即无经典的先知。据记载穆圣曾说过, 阿丹是个 مُكَلَّمْ (Mukallam) 有经典的先知 (مُسْنَد, Musnad)。
1
(الف)کلام سے مراد کلام شریعت ہے یعنی بعض شرعی نبی تھے اور بعض کو ہم نے صرف فضیلت ِنبوت دی تھی شریعت نہیں دی تھی۔ یہ آیت اس بات پر شاہد ہے کہ بعض انبیاء شریعت لاتے ہیں اور بعض کو صرف اعزازی طور پر رسول کہا جاتا ہے۔ ورنہ وہ شریعت نہیں لاتے۔
(ب) دوسرے معنے اس کے یہ ہیں کہ بعض سے مراد صرف ایک نبی ہے اور ان معنے کی رو سے رَفَعَ بَعْضَھُمْ دَرَجَاتٍ کی آیت میں ہمارے نبی صلی اللہ علیہ وسلم مراد ہیں۔ جن کو ظلّی طور پر انتہائی درجہ کے کمالات الوہیت کے آثار بخشے گئے۔
2
آیت میں لفظ اٰ مَنَ واحد کے لئے ہے لیکن مَنْ چونکہ جمع کے لئے بھی آتا ہے اور مفرد کے لئے بھی‘ اس لئے یہاں جمع کے معنے زیادہ مناسب معلوم ہوتے ہیں۔ اس لئے جمع سے ترجمہ کیا گیا ہے۔
a
17:56.
b
4:165.
c
4:159;
d
2:88.
e
4:56; 10:41.
260
Important Words:
اقتتلوا and اقتتل (fought with one another) are derived from قتل i.e. he killed. اقتتلوا means, they fought with, and attempted to kill, one another (Aqrab).
Commentary:
This verse supplies an answer to an implied question that naturally arises from the preceding verse. The Prophets that had been raised previous to Islam were sent to particular peoples and their missions were confined to specified periods, but the Holy Prophet was sent to all nations and for all times. Hence it may be argued that the case of David or similar other Leaders who had to deal with certain hostile tribes could not apply to him. God answers this implied question by saying that the previous Prophets also were not all alike, for some of them were greater in rank and had to perform more difficult tasks than others. David, for instance, whose name has just been mentioned as the final link in the chain of the Israelite Prophets and kings who had to contend with their enemies, performed a much greater work than many of his predecessors. So the final victory promised to the Holy Prophet should not appear doubtful in the eyes of the people.
The clause, among them there are those to whom Allah spoke and some of them He exalted by degrees of rank, does not mean that there are some Prophets to whom Allah does not speak or that among them there are those who are not raised in rank. The expression has been used to point out that there are two kinds of Prophets: (1) those who bring a new Law, i.e. those who receive revelation bearing new and direct commandments from God; and (2) those who are not Lawgivers, i.e. those whose prophethood consists only in the loftiness of their spiritual rank. By the word "speaking" therefore is here meant a special kind of speaking, i.e. a revelation which brings a new Law. Thus those Messengers who are represented here as having been "spoken to" by God are the Law-giving Prophets, while those who are spoken of here as having been simply raised in rank are those Messengers of God who are raised to the rank of Prophets without being given any new Law. Of Moses who was a Law-giving Prophet the Quran says: And Allah conversed with Moses particularly and freely (4:165). That there are two kinds of Prophets, (1) مکلم (to whom God speaks particularly), i.e. Lawgivers, and (2) غیر مکلم (to whom God does not speak in that particular manner), i.e. Non-Lawgivers; is also clear from the sayings of the Holy Prophet. For instance, when asked by Abu Dharr whether Adam was a Prophet, the Holy Prophet is reported to have answered, "Yes, he was a مکلم (Mukallam) Prophet" (Musnad). The addition of the word Mukallam to the word Prophet clearly shows that Prophets are of two classes, Mukallam (Lawgivers) and Ghair Mukallam (Non-Lawgivers). Adam was a Lawgiver because it was he who brought the elementary Law.
The Arabic clause منھم من کلم الله و رفع بعضھم درجات may also be rendered as, "Among them there is he to whom Allah spoke and one of them He exalted by degrees of rank." In this case the clause would signify that by the Prophet to whom Allah spoke is meant Moses and by the Prophet whom He exalted by degrees of rank is meant the Holy Prophet to whom God did not only speak, as He speaks to all Prophets, but whom He raised above all others by so many degrees.
The clause, And We gave Jesus, son of Mary, clear proofs, does not mean that other Prophets were not granted such proofs. As a matter of fact, all Prophets are given clear proofs and all are strengthened with the Spirit of Holiness; but here God makes particular mention of Jesus in order to refute the objections of the Jews who declared that he had shown no Sign and that he was possessed with an Evil Spirit (Luke 11:15, 16). The Quran declares that Jesus was not an impostor, as the Jews believe, but a true Prophet, and that he was not possessed with the Devil but, like all other holy men, was aided with the Spirit of Holiness. In this connection see also note on 2:88.
The Arabic clause translated as, if Allah had so willed, those that came after them would not have fought with one another, does not mean, as some may wrongly think, that God is the originator of differences. The expression like لوشاء according to the Quranic idiom, does not simply mean "if Allah had willed" but "if Allah had acted according to His will", i.e. if He had enforced His will. In fact, Allah has, in His infinite wisdom, made man free to choose or reject a thing as he likes. That being so, differences are sure to arise among men. But God does not remain a placid on-looker; for whenever differences become vast and acute, He raises a new Reformer. This is why when discord and disagreements began to rend the ranks of the followers of the previous Prophets, God, in accordance with His old law, raised the Holy Prophet of Islam.
The words, Allah does what He desires, further indicate that the infinite wisdom of God demanded that man should be made a free agent. So God does not compel anyone to adopt this course or that. He has given man the power to choose the good or the evil course as he may like and God rewards him accordingly; He does not force anyone to accept the truth; nor should the Faithful.
a
17:56.
b
4:165.
c
4:159; 19:58.
d
2:88.
e
4:56; 10:41.
314
The expression does not mean that there are some Prophets to whom Allah does not speak or that there are some who are not spiritually exalted. It only means that there are two kinds of Prophets: (a) Those who bring a new Law. They are called Mukallam Prophets. (b) Those whose Prophethood consists only in the loftiness of their spiritual ranks. They are Ghair Mukallam Prophets. The Holy Prophet is reported to have said that Adam was a Mukallam Prophet (Musnad).
۞ وَلَوۡ اَنَّنَا نَزَّلۡنَاۤ اِلَیۡہِمُ الۡمَلٰٓئِکَۃَ وَکَلَّمَہُمُ الۡمَوۡتٰی وَحَشَرۡنَا عَلَیۡہِمۡ کُلَّ شَیۡءٍ قُبُلًا مَّا کَانُوۡا لِیُؤۡمِنُوۡۤا اِلَّاۤ اَنۡ یَّشَآءَ اللّٰہُ وَلٰکِنَّ اَکۡثَرَہُمۡ یَجۡہَلُوۡنَ
13:32.
天使的职能之一, 是向人们提出好的思想并要求他们接受真理 (41:32, 33)。有时他们通过梦和精神境界来完成这种职能。已死的正直的人们, 可以在梦中出现在人们眼前来为先知的宣称作证。还有另一种已死的人向人们说话的方式。一个精神已死的民族, 由於他们的先知的教导而在一种新的精神生活中复生时, 他们精神上的复生, 可以说是, 对不信的人在说话, 而且证实先知所宣称的真理。
这些话指的是自然界不同对象的明证, 这些对象以地震、瘟疫、饥馑、战争与其他天灾的形式来证明先知的真理。这样, 自然界本身看来对不信的人在生气; 各种自然力量在对他们进行战争。
13:32.
One of the functions of the angels is to suggest good ideas to men and to invite them to truth (41:32, 33). Sometimes they perform this function through dreams and visions. The righteous, who are dead, appear to men in dreams to testify to the claim of the Prophets. There is another way in which the dead speak to men. When a people who are spiritually dead are quickened to a new spiritual life by the teaching of their Prophet, their spiritual regeneration, as it were, speaks to the disbelievers and testifies to the truth of his claim.
The words refer to the testimony of the different objects of nature which bear testimony to the truth of a Prophet in the form of earthquakes, pestilences, famines, wars and other visitations. Thus nature itself appears to be angry with disbelievers; the very elements are up in arms against them.
13:32.
Commentary:
The subject of the previous verse is continued in this one. One of the functions of the angels is to suggest good ideas to men and to invite them to virtue (2:32). They sometimes perform this function through the medium of dreams and visions. The opening words of the verse refer to this very function.
The words, the dead speak to them, refer to the testimony of pious men of the past to the truth of a Divine Messenger either by means of prophecies which are handed down to posterity in writing or orally, or by their appearing to men in dreams and visions.
There is another way also in which the dead may speak to men. This happens when a person who is spiritually dead or a nation which is devoid of spiritual life is quickened to life by seeing the truth of their Prophet and then testifies to his truth before other persons or nations.
The words, and We gather to them all things face to face, refer to the testimony of the different objects of nature to the truth of a Prophet before his enemies. The different objects of nature bear testimony in the form of earthquakes, pestilences, storms, floods, famines and other visitations. These things come upon the enemies of a Prophet as punishments from heaven. Nature itself appears to be angry with them; the very elements are up in arms against them. All things that are God’s (and what is there that is not God’s?) stand up in opposition to the enemies of a Divine Messenger. Thus it is that both heaven and earth bear testimony to a Prophet’s truth.
It should be noted that all these signs were actually shown in the time of the Holy Prophet. As for the angels, they appeared at the Battle of Badr and were even seen by some of the disbelievers (Jarir, iv. 47), but those who were hard-hearted did not believe. They knew the Holy Prophet to be a truthful and upright man but, surrounded by evil associates and swayed by evil passions, they denied his claims. In the beginning even men like Abu Jahl were impressed by the truth and honesty of the Holy Prophet; for it is recorded that when the verses of the Quran were recited to Abu Jahl for the first time, he admitted that it was the truth. In spite of this, however, he exclaimed, "When did we follow the children of ‘Abd Manaf?" (an ancestor of the Holy Prophet), meaning that he could not accept the leadership of the Prophet. Thereafter he gradually increased in perversity, so much so that at the Battle of Badr he actually prayed to God to destroy whichever of them (meaning himself and the Holy Prophet) had created mischief and discord among his people. The prayer was heard, but he himself was its victim. His case is a typical instance of how the hearts of men were hardened because they rejected the Holy Prophet at the very outset, in spite of knowing him to be sincere and truthful.
The words, most of them behave ignorantly, imply that they will not believe unless God forces His will on them and compels them to accept the truth; but God will not do that, and these people are so foolhardy that they would not change their hostile attitude unless compelled to do so.
b
13:32.
453
天使的职能之一, 是向人们提出好的思想并要求他们接受真理 (41:32, 33)。有时他们通过梦和精神境界来完成这种职能。已死的正直的人们, 可以在梦中出现在人们眼前来为先知的宣称作证。还有另一种已死的人向人们说话的方式。一个精神已死的民族, 由於他们的先知的教导而在一种新的精神生活中复生时, 他们精神上的复生, 可以说是, 对不信的人在说话, 而且证实先知所宣称的真理。
454
这些话指的是自然界不同对象的明证, 这些对象以地震、瘟疫、饥馑、战争与其他天灾的形式来证明先知的真理。这样, 自然界本身看来对不信的人在生气; 各种自然力量在对他们进行战争。
a
13:32.
853
Commentary:
The subject of the previous verse is continued in this one. One of the functions of the angels is to suggest good ideas to men and to invite them to virtue (2:32). They sometimes perform this function through the medium of dreams and visions. The opening words of the verse refer to this very function.
The words, the dead speak to them, refer to the testimony of pious men of the past to the truth of a Divine Messenger either by means of prophecies which are handed down to posterity in writing or orally, or by their appearing to men in dreams and visions.
There is another way also in which the dead may speak to men. This happens when a person who is spiritually dead or a nation which is devoid of spiritual life is quickened to life by seeing the truth of their Prophet and then testifies to his truth before other persons or nations.
The words, and We gather to them all things face to face, refer to the testimony of the different objects of nature to the truth of a Prophet before his enemies. The different objects of nature bear testimony in the form of earthquakes, pestilences, storms, floods, famines and other visitations. These things come upon the enemies of a Prophet as punishments from heaven. Nature itself appears to be angry with them; the very elements are up in arms against them. All things that are God’s (and what is there that is not God’s?) stand up in opposition to the enemies of a Divine Messenger. Thus it is that both heaven and earth bear testimony to a Prophet’s truth.
It should be noted that all these signs were actually shown in the time of the Holy Prophet. As for the angels, they appeared at the Battle of Badr and were even seen by some of the disbelievers (Jarir, iv. 47), but those who were hard-hearted did not believe. They knew the Holy Prophet to be a truthful and upright man but, surrounded by evil associates and swayed by evil passions, they denied his claims. In the beginning even men like Abu Jahl were impressed by the truth and honesty of the Holy Prophet; for it is recorded that when the verses of the Quran were recited to Abu Jahl for the first time, he admitted that it was the truth. In spite of this, however, he exclaimed, "When did we follow the children of ‘Abd Manaf?" (an ancestor of the Holy Prophet), meaning that he could not accept the leadership of the Prophet. Thereafter he gradually increased in perversity, so much so that at the Battle of Badr he actually prayed to God to destroy whichever of them (meaning himself and the Holy Prophet) had created mischief and discord among his people. The prayer was heard, but he himself was its victim. His case is a typical instance of how the hearts of men were hardened because they rejected the Holy Prophet at the very outset, in spite of knowing him to be sincere and truthful.
The words, most of them behave ignorantly, imply that they will not believe unless God forces His will on them and compels them to accept the truth; but God will not do that, and these people are so foolhardy that they would not change their hostile attitude unless compelled to do so.
b
13:32.
898
One of the functions of the angels is to suggest good ideas to men and to invite them to truth (41:32, 33). Sometimes they perform this function through dreams and visions. The righteous, who are dead, appear to men in dreams to testify to the claim of the Prophets. There is another way in which the dead speak to men. When a people who are spiritually dead are quickened to a new spiritual life by the teaching of their Prophet, their spiritual regeneration, as it were, speaks to the disbelievers and testifies to the truth of his claim.
899
The words refer to the testimony of the different objects of nature which bear testimony to the truth of a Prophet in the form of earthquakes, pestilences, famines, wars and other visitations. Thus nature itself appears to be angry with disbelievers; the very elements are up in arms against them.
وَرُسُلًا قَدۡ قَصَصۡنٰہُمۡ عَلَیۡکَ مِنۡ قَبۡلُ وَرُسُلًا لَّمۡ نَقۡصُصۡہُمۡ عَلَیۡکَ ۚ وَکَلَّمَ اللّٰہُ مُوۡسٰی تَکۡلِیۡمًا
40:79.
The Qur’an mentions by name only 24 Prophets whereas according to a saying of the Holy Prophet as many as 124,000 Prophets appeared in the world (Musnad, v. 266). Elsewhere, the Qur’an says: There is not a people to whom a Warner has not been sent (35:25).
Besides the translation given in the text, the clause also means, "to Moses Allah spoke particularly or directly".
40:79.
Commentary:
The Quran mentions only 24 Prophets by name, whereas a saying of the Holy Prophet states that as many as 124,000 Prophets have appeared in the world (Musnad, v. 266). Elsewhere the Quran says: There is not a people to whom a warner has not been sent (35:25).
For an explanation of the clause, and Allah spoke to Moses particularly, see the preceding verse.
i
40:79.
362
«古兰经» 中另一处说: 每一个民族都有过传警告者 (35:25)。而按照穆圣的说法, 世界上降下的先知多达1,24,000位。 (مُسْنَدْ, Musnad, 穆斯纳德266节)
c
40:79.
628
Commentary:
The Quran mentions only 24 Prophets by name, whereas a saying of the Holy Prophet states that as many as 124,000 Prophets have appeared in the world (Musnad, v. 266). Elsewhere the Quran says: There is not a people to whom a warner has not been sent (35:25).
For an explanation of the clause, and Allah spoke to Moses particularly, see the preceding verse.
c
40:79.
707
The Qur’an mentions by name only 24 Prophets whereas according to a saying of the Holy Prophet as many as 124,000 Prophets appeared in the world (Musnad, v. 266). Elsewhere, the Qur’an says: There is not a people to whom a Warner has not been sent (35:25).
707A
Besides the translation given in the text, the clause also means, "to Moses Allah spoke particularly or directly".
وَلَمَّا جَآءَ مُوۡسٰی لِمِیۡقٰتِنَا وَکَلَّمَہٗ رَبُّہٗ قَالَ رَبِّ اَرِنِیۡۤ اَنۡظُرۡ اِلَیۡکَ ۚ قَالَ لَنۡ تَرٰٮنِیۡ وَلٰکِنِ انۡظُرۡ اِلَی الۡجَبَلِ فَاِنِ اسۡتَقَرَّ مَکَانَہٗ فَسَوۡفَ تَرٰٮنِیۡ ۚ فَلَمَّا تَجَلّٰی رَبُّہٗ لِلۡجَبَلِ جَعَلَہٗ دَکًّا وَّخَرَّ مُوۡسٰی صَعِقًا ۚ فَلَمَّاۤ اَفَاقَ قَالَ سُبۡحٰنَکَ تُبۡتُ اِلَیۡکَ وَاَنَا۠ اَوَّلُ الۡمُؤۡمِنِیۡنَ
2:254; 4:165.
这节经文对最重要的宗教论题之一--------是否人可以用肉眼见到安拉--------作了解释。这节经文并不支持用肉眼可以见到安拉的这种看法 (6:104)。用肉眼非但不能见到安拉, 也不能见到天使; 我们只能看到他们所显示的形式。同样地, 只能见到安拉的一种显示形式而不能见到他自己。因此, 像穆撒那样的安拉的一个伟大的先知, 他知道安拉所有的常德, 会要做一件做不到的事情, 这是不可理解的。穆撒知道他只能看到安拉的一种显示形式, 而不是安拉的本体。但是, 在从麦德彦去埃及的旅途中, 在那 “火光” 中已见到过安拉的一种显示形式。(28:30) 那么, “我的养主啊! 求你向我显示 (你的存在), 以便我看见你。” 这句话中所包含的他请求见到安拉又意味着什么呢? 这一请求看来指的是, 在较后一些时候, 在伊斯兰教的穆圣身上要发生的安拉最完美的显示形式。穆撒得到许诺说, 从以色列人的兄弟中将出现一个先知, 安拉要那个先知讲出他的话。(«申命记» 18:18-22) 这一预言意示, 安拉将给予比过去给予穆撒的更大的显示形式。因此, 他自然极想见到那许诺的将会是怎样一种安拉光荣和伟大的显示形式。他但愿能见到安拉可能向他显示那种光荣和伟大的形式。他被告知说, 那种显示形式非他的能力可能承受, 它不能在他心上发生, 而且安拉已经选择高山作为他在物质上的显示形式。那高山剧烈地震摇, 它看来好像已经破碎, 穆撒由于震摇的冲击而跌下, 失去了知觉。这使他认识到, 他的精神还没有达到那种高超的阶段使他可以成为他请求见到的安拉显示形式的那种对象。那个唯一的特殊地位是留给比他伟大得多的人--------安拉的创造物的冠冕--------圣洁的先知, 穆罕默德。穆撒的请求也可以认为是由于以色列家族的前辈要想肉眼见到安拉的事情所引起的。(2:56) 他的这一个不寻常的感受使穆撒认识到自己的请求是不合时宜的。因此他自发地大声说道, “我归向你, 我是 (这个时代) 第一个信仰者。”这句话意味着他认识到自己没有被授予那种能力使他能够见到安拉光荣的那种完美的显示形式。而那种完美的显示形式将发生在主许的先知的心上。他第一个相信那个伟大的先知命定会达到这种伟大精神的卓越地位。穆撒对穆圣的这一信念, 在46:11节经文中也曾谈及。
那座高山并没有真正破碎。这是句譬喻的话, 用来表达地震的极大严重性(读《出埃及记》24:18)。
2:254; 4:165.
This verse sheds some light on one of the most important religious subjects—whether it is possible for one to see God with the physical eyes. The verse lends no support to the view that God is visible to the physical eyes (6:104). Not to say of seeing God with the physical eyes, man cannot even see angels; we can see only a manifestation of them. Similarly, only a manifestation of God can be seen and not God Himself. It is, therefore, inconceivable that a great Prophet of God like Moses, with all his knowledge of the attributes of God, should have desired an impossibility. Moses knew that he could see only a manifestation of God and not God Himself. But he had already seen a manifestation of God in "the Fire" when travelling from Midian to Egypt (28:30). What then did Moses mean by his request to see God, contained in the words, My Lord, show Thyself to me that I may look at Thee. The request seems to refer to the perfect manifestation of God which was to take place in the person of the Holy Proph
The mountain was not actually broken into pieces. The words have been used figuratively to express the great severity of the earthquake. See Exod. 24: 18.
2:254; 4:165.
Important Words:
تجلی (manifested Himself) is derived from جلا . They say جلاالامر i.e. the affair was or became clear, manifest, displayed, uncovered or laid open. تجلی الشیء i.e. the thing became manifest or apparent. تجلی الشیء used transitively means, he looked at the thing standing upon a higher position. The Quranic expression فلماتجلی ربه للجبل means, when his Lord became manifest to the mountain, i.e. when He manifested Himself on the mountain (Lane & Aqrab).
دکا (pieces) is the noun-infinitive from دك i.e. he broke or crushed or pounded a thing. They say دك الارض i.e. he made even the elevations and depressions of the earth. دکته الحمی means, fever weakened him. دك , therefore, means, an even or level place; a land broken and made even; a crumbled mountain; a mound or hill or dust or earth such as is a sandhill. The Quranic words جعله دکا means, He made it even or level; or He made it crumbled (Lane).
Commentary:
This verse sheds light on one of the most important religious subjects—whether it is possible for one to see God with the physical eyes. The verse lends no support to the view that God is visible to the physical eyes. Let alone seeing Him, the human eye cannot even see angels. Says the Quran: If God had appointed as Messenger an angel, He would have made him appear as a man (6:10). As we cannot see angels but only a manifestation of them, similarly we can see only a manifestation of God, and not God Himself. It is, therefore, inconceivable that a great Prophet of God like Moses with all his knowledge of the attributes of God, should have desired an impossibility. Moses knew that he could see only a manifestation of God and not God Himself. But he had already seen a manifestation of God in "the fire" when travelling from Midian to Egypt (28:30). What then did Moses mean by his request to see God, contained in the words, My Lord, show Thyself to me that I may look at Thee? The request seems to refer to the Perfect manifestation of God that was not granted to Moses but was to take place at the time of the Holy Prophet of Islam who was to be a مثیل or like of Moses. Indeed, Moses had already been given the promise that there was to appear, from among the brethren of the Israelites, a Prophet in whose mouth God was to put His word (Deut. 18:18-22). The words in which the promise was given implied a greater manifestation of God than had been vouchsafed to Moses. So Moses was naturally anxious to see what sort of God’s Glory and Majesty the promised Manifestation would be. He, therefore, wished that something of that Glory and Majesty might be shown to him. But a manifestation of that Glory was beyond the capacity of Moses to bear; it could not take place in or upon his heart. He was, therefore, asked to see a manifestation of it taking place at the Mount. But this should not be understood to mean that the Mount was to serve as a receptacle for the Great Glory: for, according to the Quran (33:73), the heart of Moses was certainly more capable of enduring it than the Mount. The Mount thus served only as the site or locality where that great manifestation was to take place. But even this proved too much for the Mount which shook violently.
The effect on the Mount was similar in nature to that produced on a Companion of the Holy Prophet when the latter’s head happened to be resting on his thigh at a time when a revelation descended on the Prophet. He felt such a heavy weight on his thigh that he feared that it would be crushed under it. Moses, too, could not bear to see the manifestation of Divine Power and Majesty and fell down unconscious, in spite of the fact that he had been warned beforehand of the terrible quaking that was to overtake the Mount. Thus it was that Moses realised that he did not possess the capacity for that powerful manifestation of Divine glory which was to take place later through the Holy Prophet of Islam. This is why when he recovered his senses, Moses cried, Holy art Thou, I turn towards Thee, and I am the first to believe. These words meant that he had realized that he did not possess the capacity for that perfect manifestation of Divine glory which was to take place through the Promised Prophet and that he was the first believer in the great spiritual eminence which that Prophet was destined to attain. This belief of Moses in the Holy Prophet has also been referred to in 46:11.
The words, He broke it into pieces, should not be taken literally, for the Mount was not actually broken into pieces. The words are used figuratively to express the great severity of the earthquake.
It may be also noted here that Moses was told to look at the mountain, and he was also told that he would see God if it remained in its place. The laying down of this condition shows that Moses had not asked for an impossible thing; for the laying down of a condition for an impossible thing is evidently meaningless.
The words, look at the mountain, implied that he should look outside himself because the manifestations could not take place within him. The fact that Moses fell down in a swoon shows that he did witness some manifestation, though only partly and imperfectly. The manifestation that takes place in the heart is permanent and lasting, while that which takes place outside is only temporary and passing.
A reference to this request of Moses to see God is to be found in Exod. 33:18.
d
2:254; 4:165.
517
这节经文对最重要的宗教论题之一--------是否人可以用肉眼见到安拉--------作了解释。这节经文并不支持用肉眼可以见到安拉的这种看法 (6:104)。用肉眼非但不能见到安拉, 也不能见到天使; 我们只能看到他们所显示的形式。同样地, 只能见到安拉的一种显示形式而不能见到他自己。因此, 像穆撒那样的安拉的一个伟大的先知, 他知道安拉所有的常德, 会要做一件做不到的事情, 这是不可理解的。穆撒知道他只能看到安拉的一种显示形式, 而不是安拉的本体。但是, 在从麦德彦去埃及的旅途中, 在那 “火光” 中已见到过安拉的一种显示形式。(28:30) 那么, “我的养主啊! 求你向我显示 (你的存在), 以便我看见你。” 这句话中所包含的他请求见到安拉又意味着什么呢? 这一请求看来指的是, 在较后一些时候, 在伊斯兰教的穆圣身上要发生的安拉最完美的显示形式。穆撒得到许诺说, 从以色列人的兄弟中将出现一个先知, 安拉要那个先知讲出他的话。(«申命记» 18:18-22) 这一预言意示, 安拉将给予比过去给予穆撒的更大的显示形式。因此, 他自然极想见到那许诺的将会是怎样一种安拉光荣和伟大的显示形式。他但愿能见到安拉可能向他显示那种光荣和伟大的形式。他被告知说, 那种显示形式非他的能力可能承受, 它不能在他心上发生, 而且安拉已经选择高山作为他在物质上的显示形式。那高山剧烈地震摇, 它看来好像已经破碎, 穆撒由于震摇的冲击而跌下, 失去了知觉。这使他认识到, 他的精神还没有达到那种高超的阶段使他可以成为他请求见到的安拉显示形式的那种对象。那个唯一的特殊地位是留给比他伟大得多的人--------安拉的创造物的冠冕--------圣洁的先知, 穆罕默德。穆撒的请求也可以认为是由于以色列家族的前辈要想肉眼见到安拉的事情所引起的。(2:56) 他的这一个不寻常的感受使穆撒认识到自己的请求是不合时宜的。因此他自发地大声说道, “我归向你, 我是 (这个时代) 第一个信仰者。”这句话意味着他认识到自己没有被授予那种能力使他能够见到安拉光荣的那种完美的显示形式。而那种完美的显示形式将发生在主许的先知的心上。他第一个相信那个伟大的先知命定会达到这种伟大精神的卓越地位。穆撒对穆圣的这一信念, 在46:11节经文中也曾谈及。
518
那座高山并没有真正破碎。这是句譬喻的话, 用来表达地震的极大严重性(读《出埃及记》24:18)。
a
2:254; 4:165.
1033
Important Words:
تجلی (manifested Himself) is derived from جلا . They say جلاالامر i.e. the affair was or became clear, manifest, displayed, uncovered or laid open. تجلی الشیء i.e. the thing became manifest or apparent. تجلی الشیء used transitively means, he looked at the thing standing upon a higher position. The Quranic expression فلماتجلی ربه للجبل means, when his Lord became manifest to the mountain, i.e. when He manifested Himself on the mountain (Lane & Aqrab).
دکا (pieces) is the noun-infinitive from دك i.e. he broke or crushed or pounded a thing. They say دك الارض i.e. he made even the elevations and depressions of the earth. دکته الحمی means, fever weakened him. دك , therefore, means, an even or level place; a land broken and made even; a crumbled mountain; a mound or hill or dust or earth such as is a sandhill. The Quranic words جعله دکا means, He made it even or level; or He made it crumbled (Lane).
Commentary:
This verse sheds light on one of the most important religious subjects—whether it is possible for one to see God with the physical eyes. The verse lends no support to the view that God is visible to the physical eyes. Let alone seeing Him, the human eye cannot even see angels. Says the Quran: If God had appointed as Messenger an angel, He would have made him appear as a man (6:10). As we cannot see angels but only a manifestation of them, similarly we can see only a manifestation of God, and not God Himself. It is, therefore, inconceivable that a great Prophet of God like Moses with all his knowledge of the attributes of God, should have desired an impossibility. Moses knew that he could see only a manifestation of God and not God Himself. But he had already seen a manifestation of God in "the fire" when travelling from Midian to Egypt (28:30). What then did Moses mean by his request to see God, contained in the words, My Lord, show Thyself to me that I may look at Thee? The request seems to refer to the Perfect manifestation of God that was not granted to Moses but was to take place at the time of the Holy Prophet of Islam who was to be a مثیل or like of Moses. Indeed, Moses had already been given the promise that there was to appear, from among the brethren of the Israelites, a Prophet in whose mouth God was to put His word (Deut. 18:18-22). The words in which the promise was given implied a greater manifestation of God than had been vouchsafed to Moses. So Moses was naturally anxious to see what sort of God’s Glory and Majesty the promised Manifestation would be. He, therefore, wished that something of that Glory and Majesty might be shown to him. But a manifestation of that Glory was beyond the capacity of Moses to bear; it could not take place in or upon his heart. He was, therefore, asked to see a manifestation of it taking place at the Mount. But this should not be understood to mean that the Mount was to serve as a receptacle for the Great Glory: for, according to the Quran (33:73), the heart of Moses was certainly more capable of enduring it than the Mount. The Mount thus served only as the site or locality where that great manifestation was to take place. But even this proved too much for the Mount which shook violently.
The effect on the Mount was similar in nature to that produced on a Companion of the Holy Prophet when the latter’s head happened to be resting on his thigh at a time when a revelation descended on the Prophet. He felt such a heavy weight on his thigh that he feared that it would be crushed under it. Moses, too, could not bear to see the manifestation of Divine Power and Majesty and fell down unconscious, in spite of the fact that he had been warned beforehand of the terrible quaking that was to overtake the Mount. Thus it was that Moses realised that he did not possess the capacity for that powerful manifestation of Divine glory which was to take place later through the Holy Prophet of Islam. This is why when he recovered his senses, Moses cried, Holy art Thou, I turn towards Thee, and I am the first to believe. These words meant that he had realized that he did not possess the capacity for that perfect manifestation of Divine glory which was to take place through the Promised Prophet and that he was the first believer in the great spiritual eminence which that Prophet was destined to attain. This belief of Moses in the Holy Prophet has also been referred to in 46:11.
The words, He broke it into pieces, should not be taken literally, for the Mount was not actually broken into pieces. The words are used figuratively to express the great severity of the earthquake.
It may be also noted here that Moses was told to look at the mountain, and he was also told that he would see God if it remained in its place. The laying down of this condition shows that Moses had not asked for an impossible thing; for the laying down of a condition for an impossible thing is evidently meaningless.
The words, look at the mountain, implied that he should look outside himself because the manifestations could not take place within him. The fact that Moses fell down in a swoon shows that he did witness some manifestation, though only partly and imperfectly. The manifestation that takes place in the heart is permanent and lasting, while that which takes place outside is only temporary and passing.
A reference to this request of Moses to see God is to be found in Exod. 33:18.
b
2:254; 4:165.
1046
This verse sheds some light on one of the most important religious subjects—whether it is possible for one to see God with the physical eyes. The verse lends no support to the view that God is visible to the physical eyes (6:104). Not to say of seeing God with the physical eyes, man cannot even see angels; we can see only a manifestation of them. Similarly, only a manifestation of God can be seen and not God Himself. It is, therefore, inconceivable that a great Prophet of God like Moses, with all his knowledge of the attributes of God, should have desired an impossibility. Moses knew that he could see only a manifestation of God and not God Himself. But he had already seen a manifestation of God in "the Fire" when travelling from Midian to Egypt (28:30). What then did Moses mean by his request to see God, contained in the words, My Lord, show Thyself to me that I may look at Thee. The request seems to refer to the perfect manifestation of God which was to take place in the person of the Holy Proph
1047
The mountain was not actually broken into pieces. The words have been used figuratively to express the great severity of the earthquake. See Exod. 24: 18.
وَقَالَ الۡمَلِکُ ائۡتُوۡنِیۡ بِہٖۤ اَسۡتَخۡلِصۡہُ لِنَفۡسِیۡ ۖ فَلَمَّا کَلَّمَہٗ قَالَ اِنَّکَ الۡیَوۡمَ لَدَیۡنَا مَکِیۡنٌ اَمِیۡنٌ
Commentary:
In the words, I may take him specially for myself, the King seems to administer a veiled rebuke to Potiphar, hinting that, whereas he (Potiphar) had failed to treat with honour a man like Joseph, he himself would now bestow on him the honour he deserved by admitting him to his special favour. This was the attitude of the King before he had spoken to Joseph. But when he had talked with him, he became still more enamoured of him and hastened to confer high rank upon him. In the Bible we read: And Pharaoh said unto Joseph, "According unto thy word shall all people be ruled: only in the throne will I be greater than thou"… "and he made him to ride in the second chariot which he had" (Gen. 41:40-43).
1558
Commentary:
In the words, I may take him specially for myself, the King seems to administer a veiled rebuke to Potiphar, hinting that, whereas he (Potiphar) had failed to treat with honour a man like Joseph, he himself would now bestow on him the honour he deserved by admitting him to his special favour. This was the attitude of the King before he had spoken to Joseph. But when he had talked with him, he became still more enamoured of him and hastened to confer high rank upon him. In the Bible we read: And Pharaoh said unto Joseph, "According unto thy word shall all people be ruled: only in the throne will I be greater than thou"… "and he made him to ride in the second chariot which he had" (Gen. 41:40-43).
وَلَوۡلَاۤ اِذۡ سَمِعۡتُمُوۡہُ قُلۡتُمۡ مَّا یَکُوۡنُ لَنَاۤ اَنۡ نَّتَکَلَّمَ بِہٰذَا سُبۡحٰنَکَ ہٰذَا بُہۡتٰنٌ عَظِیۡمٌ