ROOT د ر ج
19 verses • 6 derived words
📖 Lane's Lexicon
Classical definitions for root درج
Morphology Tree
Lemmas and their derived stems found in the Quran.
Occurrences in Quran
Found 19 verses containing words derived from "d r j".
۞ تِلْكَ ٱلرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ ۘ مِّنْهُم مَّن كَلَّمَ ٱللَّهُ ۖ وَرَفَعَ بَعْضَهُمْ دَرَجَٰتٍ ۚ وَءَاتَيْنَا عِيسَى ٱبْنَ مَرْيَمَ ٱلْبَيِّنَٰتِ وَأَيَّدْنَٰهُ بِرُوحِ ٱلْقُدُسِ ۗ وَلَوْ شَآءَ ٱللَّهُ مَا ٱقْتَتَلَ ٱلَّذِينَ مِنۢ بَعْدِهِم مِّنۢ بَعْدِ مَا جَآءَتْهُمُ ٱلْبَيِّنَٰتُ وَلَٰكِنِ ٱخْتَلَفُوا۟ فَمِنْهُم مَّنْ ءَامَنَ وَمِنْهُم مَّن كَفَرَ ۚ وَلَوْ شَآءَ ٱللَّهُ مَا ٱقْتَتَلُوا۟ وَلَٰكِنَّ ٱللَّهَ يَفْعَلُ مَا يُرِيدُ
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).
هُمْ دَرَجَٰتٌ عِندَ ٱللَّهِ ۗ وَٱللَّهُ بَصِيرٌۢ بِمَا يَعْمَلُونَ
The words, Hum Darajatun, mean "they are possessors of ranks;" the word, ’ulu, is understood before the word Darajat.
Commentary:
The words ھم درجات literally mean, they are different grades. Actually, however, they mean, they are the possessors of different grades of grace, the word اولوا (possessors) being understood before the word درجات. The word اولوا has been dropped to intensify the meaning, as if the holders of these grades of grace were the very grades personified.
446
Commentary:
The words ھم درجات literally mean, they are different grades. Actually, however, they mean, they are the possessors of different grades of grace, the word اولوا (possessors) being understood before the word درجات. The word اولوا has been dropped to intensify the meaning, as if the holders of these grades of grace were the very grades personified.
519
The words, Hum Darajatun, mean "they are possessors of ranks;" the word, ’ulu, is understood before the word Darajat.
لَّا يَسْتَوِى ٱلْقَٰعِدُونَ مِنَ ٱلْمُؤْمِنِينَ غَيْرُ أُو۟لِى ٱلضَّرَرِ وَٱلْمُجَٰهِدُونَ فِى سَبِيلِ ٱللَّهِ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ ۚ فَضَّلَ ٱللَّهُ ٱلْمُجَٰهِدِينَ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ عَلَى ٱلْقَٰعِدِينَ دَرَجَةً ۚ وَكُلًّا وَعَدَ ٱللَّهُ ٱلْحُسْنَىٰ ۚ وَفَضَّلَ ٱللَّهُ ٱلْمُجَٰهِدِينَ عَلَى ٱلْقَٰعِدِينَ أَجْرًا عَظِيمًا
9:19, 20; 57:11.
这节经文谈及两种信者: (1) 这些信者虔诚地接受伊斯兰教, 力求做到它的教义的要求, 但不参加保卫和宣扬伊斯兰教的斗争。这些人可以说是消极的信者--------经文中叫他们为 “安坐者”。(2) 这些信者不但做到伊斯兰教义的要求, 并且踊跃参与宣扬它的工作。这些人是积极的信者--------经文中把他们称为 “奋斗者” 即 مُجَاهِدِيْن (Mujahidin)。但是, 还有第三种信者, 他们虽然没有和他们的弟兄们一起参加对不信者的实际战斗, 但取得和那些参加实际斗争的人相等的酬报。他们和那些为了安拉的事业而战斗的 “奋斗者”--------穆斯林是全心全意的战友; 但是他们的特殊环境--------疾病、贫困等等--------不容许他们亲自出征。
9:19, 20; 57:11.
The verse speaks of two classes of believers: (1) Those who sincerely accept Islam and then try to live up to its teachings but take no part in the struggle to defend and propagate the Faith. These are, as it were, passive believers—"sitters" as the verse calls them. (2) Those who not only live up to the teachings of Islam but also vigorously participate in the work of its propagation. These are active believers—the "strivers" or Mujahids as they are called. There is, however, a third class of believers who, even though they do not join their brethren in actually fighting disbelievers get an equal reward with those who take part in the actual struggle. They are heart and soul with the Muslims who are Mujahids, wherever the latter go to fight in the cause of God; but their particular circumstances––disease, poverty, etc., do not allow them to join the expeditions in person.
9:19-20; 57:11.
Commentary:
The verse speaks of the different classes of believers only and not of hypocrites. Believers are of two classes: (1) Those who sincerely accept the truth and try to live up to the teachings of Islam but take no part in the struggle to defend and propagate the faith. These are, as it were, passive believers—"sitters" as the verse names them. (2) Those who not only live up to the teachings of Islam but also vigorously participate in the work of its propagation. These are active believers, the "strivers" or mujahids as they are called. The latter are far superior to the former in the sight of God. There is, however, a class of believers who, even though they do not join their brethren in actually fighting disbelievers, get an equal reward with those who take part in the actual struggle. These are referred to in the words "excepting the disabled ones". Their inability to take part in actual fighting is due to circumstances over which they have no control. They are heart and soul with the Muslims who are mujahid, wherever the latter go to fight in the cause of God; but their particular circumstances—disease, poverty, etc.—do not allow them to join the expeditions in person. Of these the Holy Prophet once told his Companions in one of his expeditions that there were men in Medina who were with them in every march they made and in every valley they traversed and who were getting the same reward. The Companions asked the Holy Prophet in surprise how that could be possible and who were those fortunate ones. "They are those of your brethren", replied the Holy Prophet, "who were eager to join us but were prevented from doing so by circumstances beyond their control." These are the ones in whose case the verse makes an exception in the words, excepting the disabled ones. But the actual "sitters", though entitled to good reward if true and sincere in their faith, were in no case on a par with the "strivers", neither in rank nor in reward.
a
9:19, 20; 57:11.
341
这节经文谈及两种信者: (1) 这些信者虔诚地接受伊斯兰教, 力求做到它的教义的要求, 但不参加保卫和宣扬伊斯兰教的斗争。这些人可以说是消极的信者--------经文中叫他们为 “安坐者”。(2) 这些信者不但做到伊斯兰教义的要求, 并且踊跃参与宣扬它的工作。这些人是积极的信者--------经文中把他们称为 “奋斗者” 即 مُجَاهِدِيْن (Mujahidin)。但是, 还有第三种信者, 他们虽然没有和他们的弟兄们一起参加对不信者的实际战斗, 但取得和那些参加实际斗争的人相等的酬报。他们和那些为了安拉的事业而战斗的 “奋斗者”--------穆斯林是全心全意的战友; 但是他们的特殊环境--------疾病、贫困等等--------不容许他们亲自出征。
a
9:19-20; 57:11.
564
Commentary:
The verse speaks of the different classes of believers only and not of hypocrites. Believers are of two classes: (1) Those who sincerely accept the truth and try to live up to the teachings of Islam but take no part in the struggle to defend and propagate the faith. These are, as it were, passive believers—"sitters" as the verse names them. (2) Those who not only live up to the teachings of Islam but also vigorously participate in the work of its propagation. These are active believers, the "strivers" or mujahids as they are called. The latter are far superior to the former in the sight of God. There is, however, a class of believers who, even though they do not join their brethren in actually fighting disbelievers, get an equal reward with those who take part in the actual struggle. These are referred to in the words "excepting the disabled ones". Their inability to take part in actual fighting is due to circumstances over which they have no control. They are heart and soul with the Muslims who are mujahid, wherever the latter go to fight in the cause of God; but their particular circumstances—disease, poverty, etc.—do not allow them to join the expeditions in person. Of these the Holy Prophet once told his Companions in one of his expeditions that there were men in Medina who were with them in every march they made and in every valley they traversed and who were getting the same reward. The Companions asked the Holy Prophet in surprise how that could be possible and who were those fortunate ones. "They are those of your brethren", replied the Holy Prophet, "who were eager to join us but were prevented from doing so by circumstances beyond their control." These are the ones in whose case the verse makes an exception in the words, excepting the disabled ones. But the actual "sitters", though entitled to good reward if true and sincere in their faith, were in no case on a par with the "strivers", neither in rank nor in reward.
b
9:19, 20; 57:11.
654
The verse speaks of two classes of believers: (1) Those who sincerely accept Islam and then try to live up to its teachings but take no part in the struggle to defend and propagate the Faith. These are, as it were, passive believers—"sitters" as the verse calls them. (2) Those who not only live up to the teachings of Islam but also vigorously participate in the work of its propagation. These are active believers—the "strivers" or Mujahids as they are called. There is, however, a third class of believers who, even though they do not join their brethren in actually fighting disbelievers get an equal reward with those who take part in the actual struggle. They are heart and soul with the Muslims who are Mujahids, wherever the latter go to fight in the cause of God; but their particular circumstances––disease, poverty, etc., do not allow them to join the expeditions in person.
دَرَجَٰتٍ مِّنْهُ وَمَغْفِرَةً وَرَحْمَةً ۚ وَكَانَ ٱللَّهُ غَفُورًا رَّحِيمًا
Commentary:
This verse further explains and emphasizes the distinction between the "sitters" at home without valid excuse and the "strivers" in the cause of God. The latter are not only superior to the former by "many degrees", but are much more entitled to God’s mercy and forgiveness.
565
Commentary:
This verse further explains and emphasizes the distinction between the "sitters" at home without valid excuse and the "strivers" in the cause of God. The latter are not only superior to the former by "many degrees", but are much more entitled to God’s mercy and forgiveness.
وَتِلْكَ حُجَّتُنَآ ءَاتَيْنَٰهَآ إِبْرَٰهِيمَ عَلَىٰ قَوْمِهِۦ ۚ نَرْفَعُ دَرَجَٰتٍ مَّن نَّشَآءُ ۗ إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌ
معلوم ہوا ابراہیمؑ نے تردد سے کام نہیں لیا بلکہ جو اوپر بیان ہوا ہے وہ خداتعالیٰ کا سکھایا ہوا تھا‘ اور خداتعالیٰ شرکیہ تعلیم نہیں دیتا۔
12:77.
This verse definitely settles the question whether Abraham gradually came to have faith in God by taking one heavenly body after another for his Lord or whether it was a skilfully graduated argument by means of which he sought to demonstrate the error of his people in worshipping these heavenly bodies as gods. The verse shows that Abraham had, from the beginning, been clear and firm in his faith in the Unity of God and that what he said concerning the sun and the moon, etc. was part of the argument which God had taught him.
12:77.
Commentary:
This verse forms the concluding portion of the passage (beginning with 6:77 above) containing Abraham’s argument with his people. It definitely settles the question whether Abraham gradually came to have faith in God by taking one heavenly body after another for his Lord or whether it was a skilfully graduated argument by means of which he sought to demonstrate the error of his people in worshipping these heavenly bodies as gods. Says God, That is our argument which We gave to Abraham against his people. Thus, the Quran refers to what has gone above as an "argument" which God Himself taught Abraham and which Abraham used with such great effect against his people. This declaration by the Quran leaves not the slightest doubt that Abraham was not wandering about after false gods, but was trying to convince his people of their error by means of a very effective process of reasoning. This is why it is referred to in the present verse in the light of a favour by the Wise and All-Knowing God.
This verse, though put in Ruku‘ 10, really forms part of the preceding passage. It must be remembered that the division of the Quran into 30 Paras (parts) and the division of the Surahs (chapters) into Ruku‘s (sections) was not made by the Holy Prophet nor by his Companions, but was effected long afterwards by Muslim scribes for providing facility in reading, and for the convenience of reference. In the time of the Holy Prophet there were only Surahs and verses and nothing else.
c
12:77.
435
这节经文确切解决了这样的一个问题: 伊布拉欣是把一个一个天体当作他的养主, 逐渐开始相信安拉的呢, 还是他竭力想用熟练的分段的论证来显示给他的民族看他们把天体作为神来崇拜是错误的呢。这节经文说明伊布拉欣从一开始就明确而坚定地相信安拉的独一性, 并且说明他说的有关太阳与月亮等等的话, 是安拉教导他的一部分。
1
معلوم ہوا ابراہیمؑ نے تردد سے کام نہیں لیا بلکہ جو اوپر بیان ہوا ہے وہ خداتعالیٰ کا سکھایا ہوا تھا‘ اور خداتعالیٰ شرکیہ تعلیم نہیں دیتا۔
b
12:77.
827
Commentary:
This verse forms the concluding portion of the passage (beginning with 6:77 above) containing Abraham’s argument with his people. It definitely settles the question whether Abraham gradually came to have faith in God by taking one heavenly body after another for his Lord or whether it was a skilfully graduated argument by means of which he sought to demonstrate the error of his people in worshipping these heavenly bodies as gods. Says God, That is our argument which We gave to Abraham against his people. Thus, the Quran refers to what has gone above as an "argument" which God Himself taught Abraham and which Abraham used with such great effect against his people. This declaration by the Quran leaves not the slightest doubt that Abraham was not wandering about after false gods, but was trying to convince his people of their error by means of a very effective process of reasoning. This is why it is referred to in the present verse in the light of a favour by the Wise and All-Knowing God.
This verse, though put in Ruku‘ 10, really forms part of the preceding passage. It must be remembered that the division of the Quran into 30 Paras (parts) and the division of the Surahs (chapters) into Ruku‘s (sections) was not made by the Holy Prophet nor by his Companions, but was effected long afterwards by Muslim scribes for providing facility in reading, and for the convenience of reference. In the time of the Holy Prophet there were only Surahs and verses and nothing else.
c
12:77.
868
This verse definitely settles the question whether Abraham gradually came to have faith in God by taking one heavenly body after another for his Lord or whether it was a skilfully graduated argument by means of which he sought to demonstrate the error of his people in worshipping these heavenly bodies as gods. The verse shows that Abraham had, from the beginning, been clear and firm in his faith in the Unity of God and that what he said concerning the sun and the moon, etc. was part of the argument which God had taught him.
وَلِكُلٍّ دَرَجَٰتٌ مِّمَّا عَمِلُوا۟ ۚ وَمَا رَبُّكَ بِغَٰفِلٍ عَمَّا يَعْمَلُونَ
وَهُوَ ٱلَّذِى جَعَلَكُمْ خَلَٰٓئِفَ ٱلْأَرْضِ وَرَفَعَ بَعْضَكُمْ فَوْقَ بَعْضٍ دَرَجَٰتٍ لِّيَبْلُوَكُمْ فِى مَآ ءَاتَىٰكُمْ ۗ إِنَّ رَبَّكَ سَرِيعُ ٱلْعِقَابِ وَإِنَّهُۥ لَغَفُورٌ رَّحِيمٌۢ
5:49; 11:8; 67:3.
The verse constitutes at once an exhortation and a warning to the Muslims. They are told that they are going to be granted power and authority, and the duty of regulating the affairs of nations is about to devolve on them. They should discharge their responsibilities with equity and justice as they shall have to give account of their charge to their Creator.
5:49; 11:8; 67:3.
Commentary:
This Surah began with a reference to "darkness" and "light", and in its concluding verse also reference has been made to the same subject, though in different words. The verse purports to say that the people of darkness and the people of light will get their respective rewards at the hands of God. The words, quick in punishment, refer to the punishment of those who are in darkness, while the words, Most Forgiving, Merciful, refer to the good reward of those who are endowed with light. The words, that He may try you by that which He has given you, are intended to point to the great purpose for which "darkness" and "light" have been created, the expression, given you, hinting that both light and darkness have been created for the ultimate good of man. Indeed if there had been no darkness, there would have been no progress. See also 6:2.
a
5:49; 11:8; 67:3.
470
这节经文既勉励又警告穆斯林。他们被告知即将给他们权利和权威, 而且管理各国事务的职责就要移交给他们。他们必须公正的履行他们的各种职责, 因为他们必须向创造主汇报他们所掌管的职责。
a
5:49; 11:8; 67:3.
905
Commentary:
This Surah began with a reference to "darkness" and "light", and in its concluding verse also reference has been made to the same subject, though in different words. The verse purports to say that the people of darkness and the people of light will get their respective rewards at the hands of God. The words, quick in punishment, refer to the punishment of those who are in darkness, while the words, Most Forgiving, Merciful, refer to the good reward of those who are endowed with light. The words, that He may try you by that which He has given you, are intended to point to the great purpose for which "darkness" and "light" have been created, the expression, given you, hinting that both light and darkness have been created for the ultimate good of man. Indeed if there had been no darkness, there would have been no progress. See also 6:2.
c
5:49; 11:8; 67:3.
941
The verse constitutes at once an exhortation and a warning to the Muslims. They are told that they are going to be granted power and authority, and the duty of regulating the affairs of nations is about to devolve on them. They should discharge their responsibilities with equity and justice as they shall have to give account of their charge to their Creator.
وَٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَٰتِنَا سَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لَا يَعْلَمُونَ
3:12; 8:55; 68:45.
3:12; 8:55; 68:45.
3:12; 7:183; 8:55.
Commentary:
This verse speaks of the opponents of Islam. The Battle of Badr provided a good illustration of the destruction promised to them in this verse. Neither the Muslims nor the Meccans knew that a battle was about to take place. The disaster came to the Meccans as a bolt from the blue, so that when the news of the overwhelming defeat reached Mecca, the people were simply stunned to hear it. Other disasters also followed.
e
3:12; 8:55; 68:45.
b
3:12; 7:183; 8:55.
1069
Commentary:
This verse speaks of the opponents of Islam. The Battle of Badr provided a good illustration of the destruction promised to them in this verse. Neither the Muslims nor the Meccans knew that a battle was about to take place. The disaster came to the Meccans as a bolt from the blue, so that when the news of the overwhelming defeat reached Mecca, the people were simply stunned to hear it. Other disasters also followed.
e
3:12; 8:55; 68:45.
أُو۟لَٰٓئِكَ هُمُ ٱلْمُؤْمِنُونَ حَقًّا ۚ لَّهُمْ دَرَجَٰتٌ عِندَ رَبِّهِمْ وَمَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ
8:75.
8:75.
8:75.
Commentary:
The verse declares that only those who possess the qualities, mentioned in the foregoing two verses, are true believers in the sight of God, and then proceeds to say that true believers never go unrewarded. They will surely attain three things: (1) grades of rank with their Lord; (2) forgiveness of sins; and (3) an honourable provision.
The verse also hints that the booty obtained during the war need not be consigned to flames, as the Law of Moses enjoined, but may be gladly consumed, for spoils lawfully obtained form "an honourable prov-ision."
g
8:75.
a
8:75.
1095
Commentary:
The verse declares that only those who possess the qualities, mentioned in the foregoing two verses, are true believers in the sight of God, and then proceeds to say that true believers never go unrewarded. They will surely attain three things: (1) grades of rank with their Lord; (2) forgiveness of sins; and (3) an honourable provision.
The verse also hints that the booty obtained during the war need not be consigned to flames, as the Law of Moses enjoined, but may be gladly consumed, for spoils lawfully obtained form "an honourable prov-ision."
g
8:75.
ٱلَّذِينَ ءَامَنُوا۟ وَهَاجَرُوا۟ وَجَٰهَدُوا۟ فِى سَبِيلِ ٱللَّهِ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ أَعْظَمُ دَرَجَةً عِندَ ٱللَّهِ ۚ وَأُو۟لَٰٓئِكَ هُمُ ٱلْفَآئِزُونَ
4:96; 57:11.
4:96; 57:11.
4:96; 57:11.
Commentary:
In the previous verse it was pointed out that disbelievers could not be equal to believers, even if the former outwardly served the Ka‘bah and aided pilgrims. In this verse it is added that believers are not all alike, some of them possessing a higher spiritual rank than others.
a
4:96; 57:11.
a
4:96; 57:11.
1183
Commentary:
In the previous verse it was pointed out that disbelievers could not be equal to believers, even if the former outwardly served the Ka‘bah and aided pilgrims. In this verse it is added that believers are not all alike, some of them possessing a higher spiritual rank than others.
a
4:96; 57:11.