Ruku 250 ع
Section 250 of 556 • 7 Verses
وَمَا مَنَعَ ٱلنَّاسَ أَن يُؤْمِنُوٓا۟ إِذْ جَآءَهُمُ ٱلْهُدَىٰٓ إِلَّآ أَن قَالُوٓا۟ أَبَعَثَ ٱللَّهُ بَشَرًا رَّسُولًا
17:60; 23:25; 34:44.
17:60; 23:25; 34:44.
17:60; 23:25; 34:44.
Commentary:
In the previous verse the Holy Prophet, in reply to the foolish and frivolous demands of disbelievers, was commanded to say to them that he was nothing beyond a Messenger of God. The present verse contains their strongest objection that he is only a mortal. In fact, the words, Has Allah sent a man as a Messenger, contain not one but several objections. The first is that, God being so great, it is incompatible with His dignity to appoint a mere mortal as His Messenger. This objection in reality implies rejection and denial of revelation itself. Some people reject a Prophet out of vanity and a false sense of self-importance. They do not deny the possibility of Divine revelation, but in their pride and egotism they cannot bring themselves to think that God could possibly choose a man of no consequence, as they think, to be the bearer of His Message. Another class of people hold that man, being endowed with great natural gifts and talents, is quite fit to find the right path by the help of these natural faculties alone and needs no Divine revelation to guide him. Yet a third class would object to any mortal being a Divine Prophet on the ground that a Prophet requires higher and better faculties for the effective discharge of his onerous duties than those possessed by a mere mortal. These people are ever ready to believe in the claims of any mountebank if only he professes to possess superhuman powers, but find it hard to believe in similar claims of another person possessed of the highest moral and spiritual stature who might be sincere enough to disclaim all such superhuman powers. This class of men fall an easy prey to supernaturalism. Persons who suffer from such mental distempers might well profess to believe in the past Prophets, but their failure to recognize the truth of a new claimant to Prophethood amply proves that the faith which they profess in the old Prophets is but an empty and customary faith inherited from their forefathers and is devoid of all reality.
a
17:60; 23:25; 34:44.
a
17:60; 23:25; 34:44.
2023
Commentary:
In the previous verse the Holy Prophet, in reply to the foolish and frivolous demands of disbelievers, was commanded to say to them that he was nothing beyond a Messenger of God. The present verse contains their strongest objection that he is only a mortal. In fact, the words, Has Allah sent a man as a Messenger, contain not one but several objections. The first is that, God being so great, it is incompatible with His dignity to appoint a mere mortal as His Messenger. This objection in reality implies rejection and denial of revelation itself. Some people reject a Prophet out of vanity and a false sense of self-importance. They do not deny the possibility of Divine revelation, but in their pride and egotism they cannot bring themselves to think that God could possibly choose a man of no consequence, as they think, to be the bearer of His Message. Another class of people hold that man, being endowed with great natural gifts and talents, is quite fit to find the right path by the help of these natural faculties alone and needs no Divine revelation to guide him. Yet a third class would object to any mortal being a Divine Prophet on the ground that a Prophet requires higher and better faculties for the effective discharge of his onerous duties than those possessed by a mere mortal. These people are ever ready to believe in the claims of any mountebank if only he professes to possess superhuman powers, but find it hard to believe in similar claims of another person possessed of the highest moral and spiritual stature who might be sincere enough to disclaim all such superhuman powers. This class of men fall an easy prey to supernaturalism. Persons who suffer from such mental distempers might well profess to believe in the past Prophets, but their failure to recognize the truth of a new claimant to Prophethood amply proves that the faith which they profess in the old Prophets is but an empty and customary faith inherited from their forefathers and is devoid of all reality.
b
17:60; 23:25; 34:44.
قُل لَّوْ كَانَ فِى ٱلْأَرْضِ مَلَٰٓئِكَةٌ يَمْشُونَ مُطْمَئِنِّينَ لَنَزَّلْنَا عَلَيْهِم مِّنَ ٱلسَّمَآءِ مَلَكًا رَّسُولًا
23:25; 25:22; 43:61.
23:25; 25:22; 43:61.
The verse may have two meanings: (a) Angels descend upon angel- like men, and not upon their opposites, and if the disbelievers should also bring about an angelic change in their lives, angels would descend upon them. (b) Beings of the same species only can serve as exemplars or models for one another. Thus only a man could be the bearer of Divine Message for mankind, because only he alone could serve as a model for other men.
23:25; 25:22; 43:61.
Commentary:
It is clear from this verse that what is here meant by "angels" are not real angels but angel-like men, because real angels certainly would not need other angels to come as Warners to them.
The verse constitutes an effective answer to those people who in their arrogance say that, being superior to their Prophet, they should have received revelation direct from God. They are told that angels descend upon angel-like men, and not upon their opposites and that if they bring about an angelic change in their lives, angels would begin to descend upon them.
But as they have allied themselves with Satan they could not expect visits from angels. The verse also provides an answer to another class of men who believe that man is too puny and inconsequential a being to be the recipient of Divine revelation and that higher beings are required for this purpose. The answer given is that only beings of the same species can help their prototypes achieve their salvation, because only they can serve as exemplars or models for them. Thus none but a man could be the bearer of a Divine Message for mankind, because only a man could serve as a model for other men. The word رسول (Messenger) here does not mean simply the bearer of Divinerevelation, but the possessor of all the attributes and qualifications of a Divine Messenger.
b
23:25; 25:22; 43:61.
a
23:25; 25:22; 43:61.
2024
Commentary:
It is clear from this verse that what is here meant by "angels" are not real angels but angel-like men, because real angels certainly would not need other angels to come as Warners to them.
The verse constitutes an effective answer to those people who in their arrogance say that, being superior to their Prophet, they should have received revelation direct from God. They are told that angels descend upon angel-like men, and not upon their opposites and that if they bring about an angelic change in their lives, angels would begin to descend upon them.
But as they have allied themselves with Satan they could not expect visits from angels. The verse also provides an answer to another class of men who believe that man is too puny and inconsequential a being to be the recipient of Divine revelation and that higher beings are required for this purpose. The answer given is that only beings of the same species can help their prototypes achieve their salvation, because only they can serve as exemplars or models for them. Thus none but a man could be the bearer of a Divine Message for mankind, because only a man could serve as a model for other men. The word رسول (Messenger) here does not mean simply the bearer of Divinerevelation, but the possessor of all the attributes and qualifications of a Divine Messenger.
a
23:25; 25:22; 43:61.
1653
The verse may have two meanings: (a) Angels descend upon angel- like men, and not upon their opposites, and if the disbelievers should also bring about an angelic change in their lives, angels would descend upon them. (b) Beings of the same species only can serve as exemplars or models for one another. Thus only a man could be the bearer of Divine Message for mankind, because only he alone could serve as a model for other men.
قُلْ كَفَىٰ بِٱللَّهِ شَهِيدًۢا بَيْنِى وَبَيْنَكُمْ ۚ إِنَّهُۥ كَانَ بِعِبَادِهِۦ خَبِيرًۢا بَصِيرًا
10:30; 13:44; 29:53; 46:9.
10:30; 13:44; 29:53; 46:9.
10:30; 13:44; 29:53; 46:9.
Commentary:
This verse provides a telling answer to the other two objections mentioned in v.95 viz. (a) that man is too unimportant a being to be the recipient of God’s revelation; and (b) that he is endowed with such extraordinary natural gifts and faculties as not to need Divine revelation at all for his guidance. The answer here given is that God being the Creator of mankind knows full well how limited or self-sufficient are their natural gifts and so when He sends a Messenger, it is not for them to judge whether a Prophet should or should not have been sent to them but whether or not the claimant is a true Messenger. If, tested by God’s own tangible evidence, his claim is proved true, then both these objections fall to the ground and it has to be accepted that man is neither too unimportant to be the recipient of God’s word nor too self-sufficient not to need revelation.
c
10:30; 13:44; 29:53; 46:9.
b
10:30; 13:44; 29:53; 46:9.
2025
Commentary:
This verse provides a telling answer to the other two objections mentioned in v.95 viz. (a) that man is too unimportant a being to be the recipient of God’s revelation; and (b) that he is endowed with such extraordinary natural gifts and faculties as not to need Divine revelation at all for his guidance. The answer here given is that God being the Creator of mankind knows full well how limited or self-sufficient are their natural gifts and so when He sends a Messenger, it is not for them to judge whether a Prophet should or should not have been sent to them but whether or not the claimant is a true Messenger. If, tested by God’s own tangible evidence, his claim is proved true, then both these objections fall to the ground and it has to be accepted that man is neither too unimportant to be the recipient of God’s word nor too self-sufficient not to need revelation.
b
10:30; 13:44; 29:53; 46:9.
وَمَن يَهْدِ ٱللَّهُ فَهُوَ ٱلْمُهْتَدِ ۖ وَمَن يُضْلِلْ فَلَن تَجِدَ لَهُمْ أَوْلِيَآءَ مِن دُونِهِۦ ۖ وَنَحْشُرُهُمْ يَوْمَ ٱلْقِيَٰمَةِ عَلَىٰ وُجُوهِهِمْ عُمْيًا وَبُكْمًا وَصُمًّا ۖ مَّأْوَىٰهُمْ جَهَنَّمُ ۖ كُلَّمَا خَبَتْ زِدْنَٰهُمْ سَعِيرًا
7:179; 18:18; 39:37, 38.
6:129; 19:69.
When, by burning in the Fire for a long time, the disbelievers’ feelings became dull, God would again sharpen them and they would once more begin to feel the torment of burning as keenly as before.
7:179; 18:18; 39:37-38.
6:129; 19:69.
Commentary:
In this verse believers are assured that they should not feel discouraged at the obstinacy and waywardness of disbelievers because those who are the inveterate enemies of the truth today may become its devoted votaries tomorrow. The decision as to who deserves to be guided in the end and who will forever remain wedded to disbelief rests entirely in God’s own hands. One thing, however, is certain: truth shall ultimately prevail. So there is no cause for believers to be disheartened at the opposition shown by disbelievers.
The words "on their faces" have also been used in 54:49 where we have, On the day when they will be dragged into the Fire on their faces. So the words in the verse under comment may also mean that disbelievers "shall be dragged on their faces" into the fire i.e. they shall be humbled, disgraced and severely punished. Some sayings of the Holy Prophet also throw light on the meaning of the words, "on their faces." He is reported to have said, ان الذی امشھم علی ارجلھم قادر علی ان یمشیھم علی وجوھھم i.e. He Who has made men walk on their feet can also make them move along on their faces (Bukhari, Kitabur-Riqaq). Another hadith says that on the Day of Resurrection men will be raised in three different forms. Some will be raised as riding, others on foot, and yet others on their faces. Another hadith speaks of the people of the last category as being dragged on their faces (Ma‘ani, vol. 15). It appears that people of the first category will be the Prophets, those of the second the Faithful, while those belonging to the third category will be the disbelievers. In fact, an action done in this world will assume a corresponding form in the next. As the aim and object of disbelievers in this world is the attainment of paltry material gains and they, as it were, instead of looking up to God, look down to earth, so in this verse they are represented as moving along with their faces turned downward in the next life.
The Arabic expression مرالقوم علی وجوھھم means, the people went on hurrying. Taken in this sense the words علی وجوھھم mean, when disbelievers are raised on the Day of Resurrection, they will be hurrying along which would indicate the perturbed state of their minds (14:44). The word وجه also means, an object, intention or motive. In this sense of the word, the expression "on their faces," would mean that God would raise them according to their intentions and motives and the objects they pursued in this life. As in the present life, they turned their backs to God, so in the life to come they would be kept far removed from Him. And as they did not employ their natural powers to find out the truth in this life, so they would be deprived of these powers in the next and would be raised deaf, dumb and blind.
The words "it abates" do not mean that the fire of Hell will become extinguished or its intensity would lessen. They only mean that when on account of burning in the Fire for a sufficiently long time, the disbelievers’ sense of feeling became dull, God would again sharpen it and they would once more begin to feel the burning of Hellfire as keenly as before. See also 4:57.
d
7:179; 18:18; 39:37, 38.
e
6:129; 19:69.
a
7:179; 18:18; 39:37-38.
b
6:129; 19:69.
2026
Commentary:
In this verse believers are assured that they should not feel discouraged at the obstinacy and waywardness of disbelievers because those who are the inveterate enemies of the truth today may become its devoted votaries tomorrow. The decision as to who deserves to be guided in the end and who will forever remain wedded to disbelief rests entirely in God’s own hands. One thing, however, is certain: truth shall ultimately prevail. So there is no cause for believers to be disheartened at the opposition shown by disbelievers.
The words "on their faces" have also been used in 54:49 where we have, On the day when they will be dragged into the Fire on their faces. So the words in the verse under comment may also mean that disbelievers "shall be dragged on their faces" into the fire i.e. they shall be humbled, disgraced and severely punished. Some sayings of the Holy Prophet also throw light on the meaning of the words, "on their faces." He is reported to have said, ان الذی امشھم علی ارجلھم قادر علی ان یمشیھم علی وجوھھم i.e. He Who has made men walk on their feet can also make them move along on their faces (Bukhari, Kitabur-Riqaq). Another hadith says that on the Day of Resurrection men will be raised in three different forms. Some will be raised as riding, others on foot, and yet others on their faces. Another hadith speaks of the people of the last category as being dragged on their faces (Ma‘ani, vol. 15). It appears that people of the first category will be the Prophets, those of the second the Faithful, while those belonging to the third category will be the disbelievers. In fact, an action done in this world will assume a corresponding form in the next. As the aim and object of disbelievers in this world is the attainment of paltry material gains and they, as it were, instead of looking up to God, look down to earth, so in this verse they are represented as moving along with their faces turned downward in the next life.
The Arabic expression مرالقوم علی وجوھھم means, the people went on hurrying. Taken in this sense the words علی وجوھھم mean, when disbelievers are raised on the Day of Resurrection, they will be hurrying along which would indicate the perturbed state of their minds (14:44). The word وجه also means, an object, intention or motive. In this sense of the word, the expression "on their faces," would mean that God would raise them according to their intentions and motives and the objects they pursued in this life. As in the present life, they turned their backs to God, so in the life to come they would be kept far removed from Him. And as they did not employ their natural powers to find out the truth in this life, so they would be deprived of these powers in the next and would be raised deaf, dumb and blind.
The words "it abates" do not mean that the fire of Hell will become extinguished or its intensity would lessen. They only mean that when on account of burning in the Fire for a sufficiently long time, the disbelievers’ sense of feeling became dull, God would again sharpen it and they would once more begin to feel the burning of Hellfire as keenly as before. See also 4:57.
c
7:179; 18:18; 39:37, 38.
d
6:129; 19:69.
1654
When, by burning in the Fire for a long time, the disbelievers’ feelings became dull, God would again sharpen them and they would once more begin to feel the torment of burning as keenly as before.
ذَٰلِكَ جَزَآؤُهُم بِأَنَّهُمْ كَفَرُوا۟ بِـَٔايَٰتِنَا وَقَالُوٓا۟ أَءِذَا كُنَّا عِظَٰمًا وَرُفَٰتًا أَءِنَّا لَمَبْعُوثُونَ خَلْقًا جَدِيدًا
18:107; 34:18.
17:50; 23:83; 36:79; 37:17; 56:48.
All rejection of religion and truth is, in fact, the result of denial of the Hereafter. This is why the Qur’an has laid so much stress on Life after death and reverts to this all important subject time and again.
18:107; 34:18.
17:50; 23:83; 36:79; 37:17; 56:48.
Commentary:
All disbelief is born of lack of belief in the life after death. Disbelievers rejected the word of God and thus rendered themselves deserving of punishment but this rejection of Divine revelation was due to a lack of belief in the life after death when they would have to render an account of their deeds. All rejection of religion and truth is, in fact, the result of denial of the next life. This is why the Quran has laid so much stress on the life after death and reverts to this all-important subject time and again.
f
18:107; 34:18.
g
17:50; 23:83; 36:79; 37:17; 56:48.
733
一切拒绝宗教和真理的行为实际上都是否认有后世的结果。这就是 «古兰经» 如此强调死后复生以及一次又一次重复这一个十分重要的论题的原因。
a
18:107; 34:18.
b
17:50; 23:83; 36:79; 37:17; 56:48.
2027
Commentary:
All disbelief is born of lack of belief in the life after death. Disbelievers rejected the word of God and thus rendered themselves deserving of punishment but this rejection of Divine revelation was due to a lack of belief in the life after death when they would have to render an account of their deeds. All rejection of religion and truth is, in fact, the result of denial of the next life. This is why the Quran has laid so much stress on the life after death and reverts to this all-important subject time and again.
e
18:107; 34:18.
f
17:50; 23:83; 36:79; 37:17; 56:48.
1655
All rejection of religion and truth is, in fact, the result of denial of the Hereafter. This is why the Qur’an has laid so much stress on Life after death and reverts to this all important subject time and again.
۞ أَوَلَمْ يَرَوْا۟ أَنَّ ٱللَّهَ ٱلَّذِى خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ قَادِرٌ عَلَىٰٓ أَن يَخْلُقَ مِثْلَهُمْ وَجَعَلَ لَهُمْ أَجَلًا لَّا رَيْبَ فِيهِ فَأَبَى ٱلظَّٰلِمُونَ إِلَّا كُفُورًا
36:82; 46:34; 86:9.
这节经文体现了一个无可辩驳的论点, 证明死后复生这一情况确实是存在的。它没有向不信的人直说他们将复生, 因为安拉有权力给他们以新生。这样说会成为一种空洞的讲法。相反地, 它对他们说, 如果他们不相信死后有生命地话, 他们也不会相信如果有人对他们说他们将丧失他们的权力和威望给那些他们现在看起来是毫不足道的非常穷苦和微弱的穆斯林。如果这一从表面上看来是不可能的预言, 即穷苦的穆斯林将取得权力以及不信的人自身权力的毁灭--------成为事实, 那么, 死后有生命这一声称也就自然地得到证实了。
36:82; 46:34; 86:9.
The verse embodies an invincible argument to prove the existence of Life after death. It does not straightway say to disbelievers that they would be born again because God has the power to give them a new birth. Such a statement would have been an empty assertion. On the contrary, it says to them that if they would not believe that there is life after death, they would as well disbelieve if they were told that they would lose their power and prestige to those very weak and poor Muslims whom they now looked down upon as of no worth and consequence. If this seemingly impossible prophecy about their own destruction and about that of the rise to power of the poor Muslims turned out to be true, the claim that there is a Life after death would automatically become established.
36:82; 46:34; 86:9.
Commentary:
The verse embodies an invincible argument to prove the existence of life after death. It does not straightaway say to disbelievers that they would be born again because God has the power to give them a new birth. Such a statement would have been an empty assertion. It says to them that if it is difficult for them to believe in a life after death, they would as well disbelieve if they were told that they would lose their power and prestige to those very weak and poor Muslims whom they now look down upon as of no worth and consequence. If this seemingly impossible prophecy about their complete destruction and the rise to power of the poor Muslims turned out to be true, the claim that there is a life after death and that they will be punished for their misdeeds and rejection of truth will also have to be accepted as true. Now history bears eloquent testimony to the fact that within a few years after the above prophecy was made, the powerful Empires of Persia and Rome fell into dust before the irresistible onrush of Islam and the half-starved camel-drivers of Arabia became the leaders and teachers of mankind.
a
36:82; 46:34; 86:9.
734
这节经文体现了一个无可辩驳的论点, 证明死后复生这一情况确实是存在的。它没有向不信的人直说他们将复生, 因为安拉有权力给他们以新生。这样说会成为一种空洞的讲法。相反地, 它对他们说, 如果他们不相信死后有生命地话, 他们也不会相信如果有人对他们说他们将丧失他们的权力和威望给那些他们现在看起来是毫不足道的非常穷苦和微弱的穆斯林。如果这一从表面上看来是不可能的预言, 即穷苦的穆斯林将取得权力以及不信的人自身权力的毁灭--------成为事实, 那么, 死后有生命这一声称也就自然地得到证实了。
a
36:82; 46:34; 86:9.
2028
Commentary:
The verse embodies an invincible argument to prove the existence of life after death. It does not straightaway say to disbelievers that they would be born again because God has the power to give them a new birth. Such a statement would have been an empty assertion. It says to them that if it is difficult for them to believe in a life after death, they would as well disbelieve if they were told that they would lose their power and prestige to those very weak and poor Muslims whom they now look down upon as of no worth and consequence. If this seemingly impossible prophecy about their complete destruction and the rise to power of the poor Muslims turned out to be true, the claim that there is a life after death and that they will be punished for their misdeeds and rejection of truth will also have to be accepted as true. Now history bears eloquent testimony to the fact that within a few years after the above prophecy was made, the powerful Empires of Persia and Rome fell into dust before the irresistible onrush of Islam and the half-starved camel-drivers of Arabia became the leaders and teachers of mankind.
a
36:82; 46:34; 86:9.
1656
The verse embodies an invincible argument to prove the existence of Life after death. It does not straightway say to disbelievers that they would be born again because God has the power to give them a new birth. Such a statement would have been an empty assertion. On the contrary, it says to them that if they would not believe that there is life after death, they would as well disbelieve if they were told that they would lose their power and prestige to those very weak and poor Muslims whom they now looked down upon as of no worth and consequence. If this seemingly impossible prophecy about their own destruction and about that of the rise to power of the poor Muslims turned out to be true, the claim that there is a Life after death would automatically become established.
قُل لَّوْ أَنتُمْ تَمْلِكُونَ خَزَآئِنَ رَحْمَةِ رَبِّىٓ إِذًا لَّأَمْسَكْتُمْ خَشْيَةَ ٱلْإِنفَاقِ ۚ وَكَانَ ٱلْإِنسَٰنُ قَتُورًا
Commentary:
This verse reverts to the subject of the human soul dealt with in v. 86 and purports to say that the treasures of Divine knowledge which lie hidden in the word of God know no end or limit while the knowledge that is acquired by so-called spiritualists by their occult practices is very limited. This is why the Elect of God diffuse Divine knowledge freely while so-called spiritualists are very parsimonious in acquainting even their closest disciples with the knowledge they claim to acquire by their unnatural practices. The truth is that the powers of God are limitless and so are the great treasures of Divine knowledge which He vouchsafes to His Elect. They diffuse and expend it freely without fear of its becoming exhausted so that God’s creatures may become acquainted with all the innumerable stages of His nearness and that they may realize Him and become at one with Him.
2029
Commentary:
This verse reverts to the subject of the human soul dealt with in v. 86 and purports to say that the treasures of Divine knowledge which lie hidden in the word of God know no end or limit while the knowledge that is acquired by so-called spiritualists by their occult practices is very limited. This is why the Elect of God diffuse Divine knowledge freely while so-called spiritualists are very parsimonious in acquainting even their closest disciples with the knowledge they claim to acquire by their unnatural practices. The truth is that the powers of God are limitless and so are the great treasures of Divine knowledge which He vouchsafes to His Elect. They diffuse and expend it freely without fear of its becoming exhausted so that God’s creatures may become acquainted with all the innumerable stages of His nearness and that they may realize Him and become at one with Him.