Ruku 141 ع
Section 141 of 556 • 5 Verses
قُلْ يَٰٓأَيُّهَا ٱلنَّاسُ إِنِّى رَسُولُ ٱللَّهِ إِلَيْكُمْ جَمِيعًا ٱلَّذِى لَهُۥ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۖ لَآ إِلَٰهَ إِلَّا هُوَ يُحْىِۦ وَيُمِيتُ ۖ فَـَٔامِنُوا۟ بِٱللَّهِ وَرَسُولِهِ ٱلنَّبِىِّ ٱلْأُمِّىِّ ٱلَّذِى يُؤْمِنُ بِٱللَّهِ وَكَلِمَٰتِهِۦ وَٱتَّبِعُوهُ لَعَلَّكُمْ تَهْتَدُونَ
21:108; 25:2; 34:29.
2:259; 23:81; 44:9; 57:3.
安拉的所有使者在伊斯兰教的先知之前的, 都是民族的先知, 他们的教导都是在他们选拔出来的时期内为他们被派往那里的各个民族准备的, 而穆圣是永远为全人类选出来的。他的降临是人类历史上独一无二的大事。它力图把所有不同的民族和社团团结成为一个大家庭--------一个完全消除掉肤色、种族和信念区别的人类大家庭。
21:108; 25:2; 34:29.
2:259; 23:81; 44:9; 57:3.
Whereas all the Divine Messengers who appeared before the Prophet of Islam were national Prophets whose teachings were meant for the peoples to whom they were sent and for the particular periods in which they were raised, the Holy Prophet was raised for the whole of mankind till the end of time. His advent was a unique event in human history. It sought to weld all the different nations and communities into one brotherhood—the Brotherhood of Man in which all the distinctions of colour, clime and creed were completely obliterated.
21:108; 25:2; 34:29.
2:259; 23:81; 44:9; 57:3.
Commentary:
This verse beautifully declares that the prophecies of the Old and New Testaments concerning the Promised Prophet have been fulfilled in the Holy Prophet.
The reference in the words, to Whom belongs the kingdom of the heavens and the earth, is to the fact that just as there is one kingdom in the heavens, so, as a result of the advent of the Holy Prophet, there will in future be only one spiritual kingdom on earth. It is to this kingdom that the prayer of Jesus (Matt. 6:10) refers. This prayer embodied a prophecy about the advent of the Holy Prophet.
The establishment of one spiritual kingdom on earth points to the fact that the Promised Prophet will be a Messenger of God to all mankind, and that by his advent all distinctions of race, nationality and colour will cease.
a
21:108; 25:2; 34:29.
b
2:259; 23:81; 44:9; 57:3.
523
安拉的所有使者在伊斯兰教的先知之前的, 都是民族的先知, 他们的教导都是在他们选拔出来的时期内为他们被派往那里的各个民族准备的, 而穆圣是永远为全人类选出来的。他的降临是人类历史上独一无二的大事。它力图把所有不同的民族和社团团结成为一个大家庭--------一个完全消除掉肤色、种族和信念区别的人类大家庭。
a
21:108; 25:2; 34:29.
b
2:259; 23:81; 44:9; 57:3.
1048
Commentary:
This verse beautifully declares that the prophecies of the Old and New Testaments concerning the Promised Prophet have been fulfilled in the Holy Prophet.
The reference in the words, to Whom belongs the kingdom of the heavens and the earth, is to the fact that just as there is one kingdom in the heavens, so, as a result of the advent of the Holy Prophet, there will in future be only one spiritual kingdom on earth. It is to this kingdom that the prayer of Jesus (Matt. 6:10) refers. This prayer embodied a prophecy about the advent of the Holy Prophet.
The establishment of one spiritual kingdom on earth points to the fact that the Promised Prophet will be a Messenger of God to all mankind, and that by his advent all distinctions of race, nationality and colour will cease.
b
21:108; 25:2; 34:29.
c
2:259; 23:81; 44:9; 57:3.
1060
Whereas all the Divine Messengers who appeared before the Prophet of Islam were national Prophets whose teachings were meant for the peoples to whom they were sent and for the particular periods in which they were raised, the Holy Prophet was raised for the whole of mankind till the end of time. His advent was a unique event in human history. It sought to weld all the different nations and communities into one brotherhood—the Brotherhood of Man in which all the distinctions of colour, clime and creed were completely obliterated.
وَمِن قَوْمِ مُوسَىٰٓ أُمَّةٌ يَهْدُونَ بِٱلْحَقِّ وَبِهِۦ يَعْدِلُونَ
7:182.
7:182.
All the followers of Moses were not corrupt. Some among them were not only good themselves but also guided others to truth and acted justly. The Qur’an never condemns a people wholesale and indiscriminately.
7:182.
Commentary:
This verse makes it clear that all followers of Moses were not corrupt. There were some among them who guided men to truth and acted justly. The Quran never condemns a people wholesale. Its condemnation is confined only to such sections of a people as are corrupt and, therefore, deserve to be condemned. Whenever the Quran mentions the evil practices of a people, it never fails to refer also to the good qualities that some of its members are found to possess. Truly has the Quran said: And let not a people’s enmity incite you to act otherwise than with justice. Be always just; that is nearer to righteousness, and fear Allah. Surely, Allah is aware of what you do (5:9).
c
7:182.
b
7:182.
1049
Commentary:
This verse makes it clear that all followers of Moses were not corrupt. There were some among them who guided men to truth and acted justly. The Quran never condemns a people wholesale. Its condemnation is confined only to such sections of a people as are corrupt and, therefore, deserve to be condemned. Whenever the Quran mentions the evil practices of a people, it never fails to refer also to the good qualities that some of its members are found to possess. Truly has the Quran said: And let not a people’s enmity incite you to act otherwise than with justice. Be always just; that is nearer to righteousness, and fear Allah. Surely, Allah is aware of what you do (5:9).
a
7:182.
1061
All the followers of Moses were not corrupt. Some among them were not only good themselves but also guided others to truth and acted justly. The Qur’an never condemns a people wholesale and indiscriminately.
وَقَطَّعْنَٰهُمُ ٱثْنَتَىْ عَشْرَةَ أَسْبَاطًا أُمَمًا ۚ وَأَوْحَيْنَآ إِلَىٰ مُوسَىٰٓ إِذِ ٱسْتَسْقَىٰهُ قَوْمُهُۥٓ أَنِ ٱضْرِب بِّعَصَاكَ ٱلْحَجَرَ ۖ فَٱنۢبَجَسَتْ مِنْهُ ٱثْنَتَا عَشْرَةَ عَيْنًا ۖ قَدْ عَلِمَ كُلُّ أُنَاسٍ مَّشْرَبَهُمْ ۚ وَظَلَّلْنَا عَلَيْهِمُ ٱلْغَمَٰمَ وَأَنزَلْنَا عَلَيْهِمُ ٱلْمَنَّ وَٱلسَّلْوَىٰ ۖ كُلُوا۟ مِن طَيِّبَٰتِ مَا رَزَقْنَٰكُمْ ۚ وَمَا ظَلَمُونَا وَلَٰكِن كَانُوٓا۟ أَنفُسَهُمْ يَظْلِمُونَ
قرآن مجید میں حَجَر (یعنی پتھر) پر اَلْ آیا ہے اور اس کے معنے ’’فلاں‘‘ کے ہوتے ہیں۔ یعنی حکم یہ نہ تھا کہ کسی پتھر کو مار بلکہ یہ تھا کہ فلاں پتھر کے نیچے چشمہ ہے اسے سونٹا مار کر توڑ دو۔ پانی نکل آئے گا۔ میں نے کشمیر میں ایک چشمہ دیکھا جو پتھر کے نیچے سے آتا تھا اور اس میں سے چودہ چشمے بہتے تھے۔
5:13.
2:61.
2:58; 20:81.
See {101}.
They only wronged themselves and could not harm the cause of truth.
5:13.
2:61.
2:58; 20:81.
Commentary:
See notes on 2:58 & 61.
The words, And they wronged Us not, mean that they did not harm the cause of the religion revealed by God
d
5:13.
e
2:61.
f
2:58; 20:81.
524
他们只伤害了他们自己而不能伤害真理的事业。
1
قرآن مجید میں حَجَر (یعنی پتھر) پر اَلْ آیا ہے اور اس کے معنے ’’فلاں‘‘ کے ہوتے ہیں۔ یعنی حکم یہ نہ تھا کہ کسی پتھر کو مار بلکہ یہ تھا کہ فلاں پتھر کے نیچے چشمہ ہے اسے سونٹا مار کر توڑ دو۔ پانی نکل آئے گا۔ میں نے کشمیر میں ایک چشمہ دیکھا جو پتھر کے نیچے سے آتا تھا اور اس میں سے چودہ چشمے بہتے تھے۔
a
5:13.
b
2:61.
c
2:58; 20:81.
1050
Commentary:
See notes on 2:58 & 61.
The words, And they wronged Us not, mean that they did not harm the cause of the religion revealed by God
b
5:13.
c
2:61.
d
2:58; 20:81.
1061A
See {101}.
1062
They only wronged themselves and could not harm the cause of truth.
وَإِذْ قِيلَ لَهُمُ ٱسْكُنُوا۟ هَٰذِهِ ٱلْقَرْيَةَ وَكُلُوا۟ مِنْهَا حَيْثُ شِئْتُمْ وَقُولُوا۟ حِطَّةٌ وَٱدْخُلُوا۟ ٱلْبَابَ سُجَّدًا نَّغْفِرْ لَكُمْ خَطِيٓـَٰٔتِكُمْ ۚ سَنَزِيدُ ٱلْمُحْسِنِينَ
2:59.
نیز دیکھئے سورۃ بقرہ آیت ۵۹۔
2:59.
a
2:59.
2
نیز دیکھئے سورۃ بقرہ آیت ۵۹۔
c
2:59.
1051
Commentary:
See note on 2:59.
e
2:59.
فَبَدَّلَ ٱلَّذِينَ ظَلَمُوا۟ مِنْهُمْ قَوْلًا غَيْرَ ٱلَّذِى قِيلَ لَهُمْ فَأَرْسَلْنَا عَلَيْهِمْ رِجْزًا مِّنَ ٱلسَّمَآءِ بِمَا كَانُوا۟ يَظْلِمُونَ
2:60.
مفسرین کہتے ہیں کہ انہیں کہا گیا تھا کہ وہ کہیں حِطَّۃٌ ہمارے گناہ گرجائیں مگر انہوں نے کہنا شروع کر دیا حِنْطَۃٌ حِنْطَۃٌ یعنی ہمیں گندم دو گندم دو۔ بہرحال فقرہ کی تعیین کی ضرورت نہیں اصل بات صرف یہ ہے کہ انہیں فرمانبرداری کے ساتھ شہر میں داخل ہونے کا حکم تھا اور اس کے مطابق دعائیں کرنے کا حکم تھا مگر انہوں نے استہزا سے کام لیکر بے ہودہ فقرے کہنے شروع کر دئے جس کی وجہ سے عذاب آگیا۔
2:60.
b
2:60.
3
مفسرین کہتے ہیں کہ انہیں کہا گیا تھا کہ وہ کہیں حِطَّۃٌ ہمارے گناہ گرجائیں مگر انہوں نے کہنا شروع کر دیا حِنْطَۃٌ حِنْطَۃٌ یعنی ہمیں گندم دو گندم دو۔ بہرحال فقرہ کی تعیین کی ضرورت نہیں اصل بات صرف یہ ہے کہ انہیں فرمانبرداری کے ساتھ شہر میں داخل ہونے کا حکم تھا اور اس کے مطابق دعائیں کرنے کا حکم تھا مگر انہوں نے استہزا سے کام لیکر بے ہودہ فقرے کہنے شروع کر دئے جس کی وجہ سے عذاب آگیا۔
d
2:60.
1052
Commentary:
See note on 2:60.
a
2:60.