Ruku 326 ع
Section 326 of 556 • 36 Verses
وَإِنَّهُۥ لَتَنزِيلُ رَبِّ ٱلْعَٰلَمِينَ
20:5; 56:81.
20:5; 56:81.
The verse purports to say that the revelation of the Qur’an is no new phenomenon. Like the Messages of the Prophets mentioned above the Quranic Message has also been revealed by God, but with this difference that whereas the former Prophets were sent to their respective peoples, the Qur’an has been revealed for all the nations of the world, because it is a revelation from the Lord of all the worlds.
20:5; 56:81.
Commentary:
The verse continues the theme of the preceding verses. It purports to say that the revelation of the Quran is no new phenomenon. As the messages of the Prophets mentioned above were revealed by God, so has this last message for all mankind also been revealed by Him, but with this difference that whereas the former Prophets were sent to their respective peoples, the Quran has been sent for all the nations of the world, because "it is a revelation from the Lord of all the worlds."
d
20:5; 56:81.
a
20:5; 56:81.
2795
Commentary:
The verse continues the theme of the preceding verses. It purports to say that the revelation of the Quran is no new phenomenon. As the messages of the Prophets mentioned above were revealed by God, so has this last message for all mankind also been revealed by Him, but with this difference that whereas the former Prophets were sent to their respective peoples, the Quran has been sent for all the nations of the world, because "it is a revelation from the Lord of all the worlds."
a
20:5; 56:81.
2132
The verse purports to say that the revelation of the Qur’an is no new phenomenon. Like the Messages of the Prophets mentioned above the Quranic Message has also been revealed by God, but with this difference that whereas the former Prophets were sent to their respective peoples, the Qur’an has been revealed for all the nations of the world, because it is a revelation from the Lord of all the worlds.
نَزَلَ بِهِ ٱلرُّوحُ ٱلْأَمِينُ
2:98; 16:103.
这节经文中, 传达 «古兰经» 启示的天使称为 رُوْحُ الْاَمِيْن (Ruhul-Amin), 即可靠的传达启示的天使。在其他经文中, 他又名 رُوْحُ الْقُدُسْ (Ruhul-Qudus, 16:103), 即神圣的天使。后一称号在 «古兰经» 中用来指出永恒而完全没有任何错误或缺点; 而使用前一称号 Ruhul-Amin意示它一定会继续享受安拉的保护, 不受一切想窜改它的经文的企图的影响。这一称号专用于启示 «古兰经» 方面, 因为安拉许约的永恒保护, 是不给其他启示的经典的; 这些经典的经文在时间的进程中会受到干扰和窜改。奇怪的是, 穆圣本人在麦加称为 اَلْاَمِيْن (Al-Amin, 可靠的传达启示者)。安拉命令一位 اَمِيْن (Amin) 传达启示给一位 اَمِيْن (Amin) 的 «古兰经» 所给予它的可靠性及其明证是多么伟大啊！
عَلٰی قَلْبِكَ (‘ala qalbika) “在你的心中” 这几个字, 加在这里是指出 «古兰经» 中启示的经文并不是穆圣用自己的话表达出受到灵感的思想, 而是安拉自己真正的话, 它通过天使吉布里尔的媒介, 降在穆圣的心中。
2:98; 16:103.
In this verse the angel who brought the Quranic revelation has been called Ruhul-Amin, i.e. the Spirit faithful to the trust. Elsewhere, he is called Ruhul-Qudus (16:103), i.e. the Spirit of holiness. The latter epithet has been used to point to the eternal and complete freedom from every error or blemish in the Qur’an and the use of the former epithet (Ruhul-Amin) implies that it shall continue to enjoy Divine protection against all attempts to tamper with its text. This epithet has been used exclusively with regard to the revelation of the Qur’an because the promise of everlasting Divine protection was held out to no other Divine Scripture; and their texts, in course of time, came to be interfered and tampered with. Strangely enough, the Holy Prophet himself was known as Al-Amin (the Trusty) at Mecca. What a great Divine tribute to, and evidence of the trustworthiness of the Qur’an that its revelation was brought by an Amin to an Amin!
2:98; 16:103.
Commentary:
In this verse the angel who brought the revelation from God to the Holy Prophet has been called الروح الامین i.e. the Spirit faithful to the trust. Elsewhere he is called روح القدس (16:103), i.e. the Spirit of Holiness. Both are the attributive names of the Archangel Gabriel who was the medium through whom Divine revelation came to the Holy Prophet. The epithet روح القدس has been used to point to the eternal and complete freedom from every error or blemish in the Quran and the use of the epithet الروح الامین implies that it shall continue to enjoy Divine protection against all attempts to tamper with its text. This latter epithet has been used exclusively with regard to the revelation of the Quran because the promise of everlasting Divine protection was held out to no other Divine Scripture and their texts, in course of time came to be interfered and tampered with. Strangely enough, the Holy Prophet himself was known as الامین (the trustworthy) at Mecca. What a great Divine tribute to, and evidence of, the trustworthiness of the Quran that its revelation was brought by an Amin to an Amin!
a
2:98; 16:103.
930
这节经文中, 传达 «古兰经» 启示的天使称为 رُوْحُ الْاَمِيْن (Ruhul-Amin), 即可靠的传达启示的天使。在其他经文中, 他又名 رُوْحُ الْقُدُسْ (Ruhul-Qudus, 16:103), 即神圣的天使。后一称号在 «古兰经» 中用来指出永恒而完全没有任何错误或缺点; 而使用前一称号 Ruhul-Amin意示它一定会继续享受安拉的保护, 不受一切想窜改它的经文的企图的影响。这一称号专用于启示 «古兰经» 方面, 因为安拉许约的永恒保护, 是不给其他启示的经典的; 这些经典的经文在时间的进程中会受到干扰和窜改。奇怪的是, 穆圣本人在麦加称为 اَلْاَمِيْن (Al-Amin, 可靠的传达启示者)。安拉命令一位 اَمِيْن (Amin) 传达启示给一位 اَمِيْن (Amin) 的 «古兰经» 所给予它的可靠性及其明证是多么伟大啊！
931
عَلٰی قَلْبِكَ (‘ala qalbika) “在你的心中” 这几个字, 加在这里是指出 «古兰经» 中启示的经文并不是穆圣用自己的话表达出受到灵感的思想, 而是安拉自己真正的话, 它通过天使吉布里尔的媒介, 降在穆圣的心中。
b
2:98; 16:103.
2796
Commentary:
In this verse the angel who brought the revelation from God to the Holy Prophet has been called الروح الامین i.e. the Spirit faithful to the trust. Elsewhere he is called روح القدس (16:103), i.e. the Spirit of Holiness. Both are the attributive names of the Archangel Gabriel who was the medium through whom Divine revelation came to the Holy Prophet. The epithet روح القدس has been used to point to the eternal and complete freedom from every error or blemish in the Quran and the use of the epithet الروح الامین implies that it shall continue to enjoy Divine protection against all attempts to tamper with its text. This latter epithet has been used exclusively with regard to the revelation of the Quran because the promise of everlasting Divine protection was held out to no other Divine Scripture and their texts, in course of time came to be interfered and tampered with. Strangely enough, the Holy Prophet himself was known as الامین (the trustworthy) at Mecca. What a great Divine tribute to, and evidence of, the trustworthiness of the Quran that its revelation was brought by an Amin to an Amin!
b
2:98; 16:103.
2133
In this verse the angel who brought the Quranic revelation has been called Ruhul-Amin, i.e. the Spirit faithful to the trust. Elsewhere, he is called Ruhul-Qudus (16:103), i.e. the Spirit of holiness. The latter epithet has been used to point to the eternal and complete freedom from every error or blemish in the Qur’an and the use of the former epithet (Ruhul-Amin) implies that it shall continue to enjoy Divine protection against all attempts to tamper with its text. This epithet has been used exclusively with regard to the revelation of the Qur’an because the promise of everlasting Divine protection was held out to no other Divine Scripture; and their texts, in course of time, came to be interfered and tampered with. Strangely enough, the Holy Prophet himself was known as Al-Amin (the Trusty) at Mecca. What a great Divine tribute to, and evidence of the trustworthiness of the Qur’an that its revelation was brought by an Amin to an Amin!
عَلَىٰ قَلْبِكَ لِتَكُونَ مِنَ ٱلْمُنذِرِينَ
2:98; 16:103.
这节经文中, 传达 «古兰经» 启示的天使称为 رُوْحُ الْاَمِيْن (Ruhul-Amin), 即可靠的传达启示的天使。在其他经文中, 他又名 رُوْحُ الْقُدُسْ (Ruhul-Qudus, 16:103), 即神圣的天使。后一称号在 «古兰经» 中用来指出永恒而完全没有任何错误或缺点; 而使用前一称号 Ruhul-Amin意示它一定会继续享受安拉的保护, 不受一切想窜改它的经文的企图的影响。这一称号专用于启示 «古兰经» 方面, 因为安拉许约的永恒保护, 是不给其他启示的经典的; 这些经典的经文在时间的进程中会受到干扰和窜改。奇怪的是, 穆圣本人在麦加称为 اَلْاَمِيْن (Al-Amin, 可靠的传达启示者)。安拉命令一位 اَمِيْن (Amin) 传达启示给一位 اَمِيْن (Amin) 的 «古兰经» 所给予它的可靠性及其明证是多么伟大啊！
عَلٰی قَلْبِكَ (‘ala qalbika) “在你的心中” 这几个字, 加在这里是指出 «古兰经» 中启示的经文并不是穆圣用自己的话表达出受到灵感的思想, 而是安拉自己真正的话, 它通过天使吉布里尔的媒介, 降在穆圣的心中。
The words 'on thy heart' have been added to indicate that the Quranic revelations were not merely inspired ideas which the Holy Prophet expressed in his own words but were the actual words of God Himself which descended upon the Prophet’s heart through the medium of Gabriel.
Commentary:
The words 'on thy heart' have been added to indicate that the Quranic revelations were not merely inspired ideas which the Holy Prophet expressed in his own words but were the actual words of God Himself which descended upon the Prophet’s heart through the medium of Gabriel. The verse also implies reference to a famous prophecy of Moses (Deut. 18:18) in which it is stated that God would put His words in the mouth of the Prophet whom He would raise from among the brethren of the Israelites. Of all revealed scriptures, the Quran stands unique in this respect that from beginning to end it is the spoken Word of God (کلام اللّٰه).
The allusion in the words "on thy heart" may also be to the purity of the Holy Prophet’s heart and his perfect aptitude for receiving Divine revelation to which a beautiful reference has also been made in 24:36.
It may be noted in passing that Divine revelation descends, besides the heart, on the tongue and the ears. In 75:17 we have the words, "move not thy tongue with this revelation that thou mayest hasten to preserve it," which shows that revelation descends on the tongue also. The Holy Prophet is reported to have said: "Sometimes the angel takes the form of a man and talks to me and I remember what he says" (Bukhari). This hadith shows that revelation descends on the ears also. But the revelation which descends upon the tongue or the ear descends at the same time on the heart as well.
a
2:98; 16:103.
930
这节经文中, 传达 «古兰经» 启示的天使称为 رُوْحُ الْاَمِيْن (Ruhul-Amin), 即可靠的传达启示的天使。在其他经文中, 他又名 رُوْحُ الْقُدُسْ (Ruhul-Qudus, 16:103), 即神圣的天使。后一称号在 «古兰经» 中用来指出永恒而完全没有任何错误或缺点; 而使用前一称号 Ruhul-Amin意示它一定会继续享受安拉的保护, 不受一切想窜改它的经文的企图的影响。这一称号专用于启示 «古兰经» 方面, 因为安拉许约的永恒保护, 是不给其他启示的经典的; 这些经典的经文在时间的进程中会受到干扰和窜改。奇怪的是, 穆圣本人在麦加称为 اَلْاَمِيْن (Al-Amin, 可靠的传达启示者)。安拉命令一位 اَمِيْن (Amin) 传达启示给一位 اَمِيْن (Amin) 的 «古兰经» 所给予它的可靠性及其明证是多么伟大啊！
931
عَلٰی قَلْبِكَ (‘ala qalbika) “在你的心中” 这几个字, 加在这里是指出 «古兰经» 中启示的经文并不是穆圣用自己的话表达出受到灵感的思想, 而是安拉自己真正的话, 它通过天使吉布里尔的媒介, 降在穆圣的心中。
2797
Commentary:
The words 'on thy heart' have been added to indicate that the Quranic revelations were not merely inspired ideas which the Holy Prophet expressed in his own words but were the actual words of God Himself which descended upon the Prophet’s heart through the medium of Gabriel. The verse also implies reference to a famous prophecy of Moses (Deut. 18:18) in which it is stated that God would put His words in the mouth of the Prophet whom He would raise from among the brethren of the Israelites. Of all revealed scriptures, the Quran stands unique in this respect that from beginning to end it is the spoken Word of God (کلام اللّٰه).
The allusion in the words "on thy heart" may also be to the purity of the Holy Prophet’s heart and his perfect aptitude for receiving Divine revelation to which a beautiful reference has also been made in 24:36.
It may be noted in passing that Divine revelation descends, besides the heart, on the tongue and the ears. In 75:17 we have the words, "move not thy tongue with this revelation that thou mayest hasten to preserve it," which shows that revelation descends on the tongue also. The Holy Prophet is reported to have said: "Sometimes the angel takes the form of a man and talks to me and I remember what he says" (Bukhari). This hadith shows that revelation descends on the ears also. But the revelation which descends upon the tongue or the ear descends at the same time on the heart as well.
2134
The words 'on thy heart' have been added to indicate that the Quranic revelations were not merely inspired ideas which the Holy Prophet expressed in his own words but were the actual words of God Himself which descended upon the Prophet’s heart through the medium of Gabriel.
بِلِسَانٍ عَرَبِىٍّ مُّبِينٍ
16:104; 41:45; 46:13.
16:104; 41:45; 46:13.
16:104; 41:45; 46:13.
Commentary:
The word عرب from which عربی is a relative noun conveys the sense of fulness, abundance and clearness and the Arabic language is so called because its roots are innumerable full of meaning and because also it is most expressive, eloquent and comprehensive. It possesses suitable words and phrases for the full expression of all sorts of ideas and shades of meaning and being complete in respect of its roots it can discuss any topic with a precision and thoroughness unmatched in any other language. It was therefore natural and quite in the fitness of things that the Arabic language should have been selected as the vehicle for the revelation of the last and most perfect Divine Message for all mankind.
The word مبین also points to the Quran being complete in itself. It needs the help of no external evidence to demonstrate the truth of its claims but contains adequate internal proofs to establish and substantiate them. The word also contains a beautiful hint to the effect that all that is essential for the attainment of nearness to God and relates to the laws of the Shari‘ah, to ethics and matters of belief, in short to all that is necessary to make a perfect code of laws has been made quite clear and manifest in the Quran.
b
16:104; 41:45; 46:13.
a
16:104; 41:45; 46:13.
2798
Commentary:
The word عرب from which عربی is a relative noun conveys the sense of fulness, abundance and clearness and the Arabic language is so called because its roots are innumerable full of meaning and because also it is most expressive, eloquent and comprehensive. It possesses suitable words and phrases for the full expression of all sorts of ideas and shades of meaning and being complete in respect of its roots it can discuss any topic with a precision and thoroughness unmatched in any other language. It was therefore natural and quite in the fitness of things that the Arabic language should have been selected as the vehicle for the revelation of the last and most perfect Divine Message for all mankind.
The word مبین also points to the Quran being complete in itself. It needs the help of no external evidence to demonstrate the truth of its claims but contains adequate internal proofs to establish and substantiate them. The word also contains a beautiful hint to the effect that all that is essential for the attainment of nearness to God and relates to the laws of the Shari‘ah, to ethics and matters of belief, in short to all that is necessary to make a perfect code of laws has been made quite clear and manifest in the Quran.
c
16:104; 41:45; 46:13.
وَإِنَّهُۥ لَفِى زُبُرِ ٱلْأَوَّلِينَ
穆圣的降临以及 «古兰经» 的启示, 在先期经典中都曾预言过。几乎在所有宗教的经典中都可以见到这方面的预言, 而大家知道的 «古兰经» 是在 «古兰经» 以前最受广泛阅读的经典, 也是 «古兰经» 的先驱。它在早期的纯真性可以配得上 «古兰经» 而称为安拉的经典。«圣经» 中有大量的这方面的预言。见 «申命记» 18:18; 和 33:2; «撒母耳记上», 21:13-17; «雅歌», 1:5-6; «哈巴谷书» 3:3-5 «马太» 21:42-45和 «约翰», 16:12-14。
The advent of the Holy Prophet and the revelation of the Qur’an both have been foretold in the previous Divine Scriptures. Prophecies to this effect are to be found in the religious Scriptures of almost every Faith but the Bible, being the best known and most widely read of all revealed Books before the Qur’an and also being its forerunner and in its pristine purity being its counterpart as a Book of Divine laws, contains the largest number of such prophecies. See Deut. 18: 18 & 33: 2; Isaiah 21: 13-17; Song of Solomon 1: 5, 6; Habakkuk 3: 3-5; Matt. 21: 42-45 & John 16: 12-14.
Commentary:
The advent of the Holy Prophet and the revelation of the Quran both have been foretold in the previous Divine Scriptures. Prophecies to this effect are to be found in the religious scriptures of almost every faith but the Bible, being the best known and most widely read of all revealed Books before the Quran and also being its forerunner and in its pristine purity being its counterpart as a Book of Divine laws, contains the largest number of such prophecies. Here are some of those prophecies:
(1) I will raise them up a Prophet from among their brethren; like unto thee, and will put my words in his mouth, and he shall speak unto them all that I shall command him. And it shall come to pass that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him (Deut. 18:18-19).
(2) And he said, the Lord came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran and he came with ten thousands of saints; from his right hand went a fiery law for them (Deut. 33:2).
The reference in the above prophecy is to the conquest of Mecca when the Holy Prophet marched into that town at the head of an army of exactly ten thousand Companions, holding the Quran in his right hand.
(3) And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him (Isaiah 8: 15-17).
(4) The burden upon Arabia. In the forest in Arabia shall ye lodge; O ye travelling companies of Dedanim. The inhabitants of the land of Tema brought water to him that was thirsty, they did meet with their bread him that fled. For they fled from the swords, from the drawn swords, and from the bent bow, and from the grievousness of war. For thus hath the Lord said unto me. Within a year. According to the years of an hireling, and all the glory of Kedar shall fail: And the residue of the number of archers, the mighty men of the children of Kedar, shall be diminished: for the Lord God of Israel hath spoken it (Isaiah 21: 13-17).
The reference in the above prophecy is evidently to Arabia and to the Battle of Badr when the sons of Kedar, the Quraish, suffered an ignominious defeat at the hands of Muslims and many of their great fighters and archers were killed.
(5) And thou shalt be called by a new name which the mouth of the Lord shall name (Isaiah 62: 2).
The prophecy foretells of a new people bearing a new name which will be given to them by God Himself. There is only one people in the world who have a name given to them by God and they are the Muslims. It is to the fulfilment of this prophecy that the Quranic verse clearly refers, viz. "He named you Muslims before and in this Book" (22:79).
(6) I am black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon. Look not upon me, because I am swarthy, because the sun hath scorched me. (Song of Solomon 1: 5-6.)
How aptly this description applies to the Holy Prophet and the Arabs!
(7) God came from Teman, and the Holy One from mount Paran, Selah. His glory covered the heavens and the earth was full of his praise…He stood, and measured the earth: He beheld and drove asunder the nations; and the everlasting mountains were scattered, the perpetual hills did bow: his ways are everlasting. I saw the tents of Cushan in affliction; and the curtains of the land of Midian did tremble (Habakkuk 3: 3-7).
In this prophecy mention has been made not only of the Holy Prophet but also of the country in which he was to make his appearance and of the great success that was to attend his mission and the military exploits of his Successors. The holy one whose praise filled the earth and who appeared from Paran was none else than Muhammad, the praised one. From his right hand went the fiery Law—the Quran. He measured the earth and drove asunder the nations and before his irresistible armies the mighty and long established empires were scattered like chaff before the wind and his Shari‘ah is to last forever.
(8) Jesus saith unto them, did ye never read in the scriptures? The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s dong, and it is marvellous in our eyes? Therefore say I unto you, The Kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder (Matt. 21:42-45).
After Jesus, the spiritual kingdom was forever taken away from the House of Israel and given to another nation—the Ishmaelites who have brought forth the right fruits thereof. The Holy Prophet was the stone which the builders rejected and which became the head of the corner. The application to him of this prophecy cannot be disputed or doubted.
(9) I have yet many things to say unto you, but ye cannot hear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. He shall glorify me: for he shall receive of mine, and shall shew it unto you (John 16: 12-14).
This prophecy too applies to the Holy Prophet of Islam. He was the Comforter and the Spirit of truth. He guided mankind to all truth because he brought the most complete and perfect Law. He glorified Jesus and all other Prophets of God (4:158-160). He did not speak of himself, but whatsoever he heard that did he speak. About him the Quran says: "Nor does he speak out of desire, it is naught but revelation that is revealed" (53:4-5).
932
穆圣的降临以及 «古兰经» 的启示, 在先期经典中都曾预言过。几乎在所有宗教的经典中都可以见到这方面的预言, 而大家知道的 «古兰经» 是在 «古兰经» 以前最受广泛阅读的经典, 也是 «古兰经» 的先驱。它在早期的纯真性可以配得上 «古兰经» 而称为安拉的经典。«圣经» 中有大量的这方面的预言。见 «申命记» 18:18; 和 33:2; «撒母耳记上», 21:13-17; «雅歌», 1:5-6; «哈巴谷书» 3:3-5 «马太» 21:42-45和 «约翰», 16:12-14。
2799
Commentary:
The advent of the Holy Prophet and the revelation of the Quran both have been foretold in the previous Divine Scriptures. Prophecies to this effect are to be found in the religious scriptures of almost every faith but the Bible, being the best known and most widely read of all revealed Books before the Quran and also being its forerunner and in its pristine purity being its counterpart as a Book of Divine laws, contains the largest number of such prophecies. Here are some of those prophecies:
(1) I will raise them up a Prophet from among their brethren; like unto thee, and will put my words in his mouth, and he shall speak unto them all that I shall command him. And it shall come to pass that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him (Deut. 18:18-19).
(2) And he said, the Lord came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran and he came with ten thousands of saints; from his right hand went a fiery law for them (Deut. 33:2).
The reference in the above prophecy is to the conquest of Mecca when the Holy Prophet marched into that town at the head of an army of exactly ten thousand Companions, holding the Quran in his right hand.
(3) And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him (Isaiah 8: 15-17).
(4) The burden upon Arabia. In the forest in Arabia shall ye lodge; O ye travelling companies of Dedanim. The inhabitants of the land of Tema brought water to him that was thirsty, they did meet with their bread him that fled. For they fled from the swords, from the drawn swords, and from the bent bow, and from the grievousness of war. For thus hath the Lord said unto me. Within a year. According to the years of an hireling, and all the glory of Kedar shall fail: And the residue of the number of archers, the mighty men of the children of Kedar, shall be diminished: for the Lord God of Israel hath spoken it (Isaiah 21: 13-17).
The reference in the above prophecy is evidently to Arabia and to the Battle of Badr when the sons of Kedar, the Quraish, suffered an ignominious defeat at the hands of Muslims and many of their great fighters and archers were killed.
(5) And thou shalt be called by a new name which the mouth of the Lord shall name (Isaiah 62: 2).
The prophecy foretells of a new people bearing a new name which will be given to them by God Himself. There is only one people in the world who have a name given to them by God and they are the Muslims. It is to the fulfilment of this prophecy that the Quranic verse clearly refers, viz. "He named you Muslims before and in this Book" (22:79).
(6) I am black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon. Look not upon me, because I am swarthy, because the sun hath scorched me. (Song of Solomon 1: 5-6.)
How aptly this description applies to the Holy Prophet and the Arabs!
(7) God came from Teman, and the Holy One from mount Paran, Selah. His glory covered the heavens and the earth was full of his praise…He stood, and measured the earth: He beheld and drove asunder the nations; and the everlasting mountains were scattered, the perpetual hills did bow: his ways are everlasting. I saw the tents of Cushan in affliction; and the curtains of the land of Midian did tremble (Habakkuk 3: 3-7).
In this prophecy mention has been made not only of the Holy Prophet but also of the country in which he was to make his appearance and of the great success that was to attend his mission and the military exploits of his Successors. The holy one whose praise filled the earth and who appeared from Paran was none else than Muhammad, the praised one. From his right hand went the fiery Law—the Quran. He measured the earth and drove asunder the nations and before his irresistible armies the mighty and long established empires were scattered like chaff before the wind and his Shari‘ah is to last forever.
(8) Jesus saith unto them, did ye never read in the scriptures? The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s dong, and it is marvellous in our eyes? Therefore say I unto you, The Kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder (Matt. 21:42-45).
After Jesus, the spiritual kingdom was forever taken away from the House of Israel and given to another nation—the Ishmaelites who have brought forth the right fruits thereof. The Holy Prophet was the stone which the builders rejected and which became the head of the corner. The application to him of this prophecy cannot be disputed or doubted.
(9) I have yet many things to say unto you, but ye cannot hear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. He shall glorify me: for he shall receive of mine, and shall shew it unto you (John 16: 12-14).
This prophecy too applies to the Holy Prophet of Islam. He was the Comforter and the Spirit of truth. He guided mankind to all truth because he brought the most complete and perfect Law. He glorified Jesus and all other Prophets of God (4:158-160). He did not speak of himself, but whatsoever he heard that did he speak. About him the Quran says: "Nor does he speak out of desire, it is naught but revelation that is revealed" (53:4-5).
2135
The advent of the Holy Prophet and the revelation of the Qur’an both have been foretold in the previous Divine Scriptures. Prophecies to this effect are to be found in the religious Scriptures of almost every Faith but the Bible, being the best known and most widely read of all revealed Books before the Qur’an and also being its forerunner and in its pristine purity being its counterpart as a Book of Divine laws, contains the largest number of such prophecies. See Deut. 18: 18 & 33: 2; Isaiah 21: 13-17; Song of Solomon 1: 5, 6; Habakkuk 3: 3-5; Matt. 21: 42-45 & John 16: 12-14.
أَوَلَمْ يَكُن لَّهُمْ ءَايَةً أَن يَعْلَمَهُۥ عُلَمَٰٓؤُا۟ بَنِىٓ إِسْرَٰٓءِيلَ
یعنی سمجھتے ہیں کہ یہ قرآن انبیاء بنی اسرائیل کی پیشگوئیوں کے مطابق ہے۔
Commentary:
In the immediately preceding verse a brief reference was made to some of the prophecies that are to be found in the Bible about the Holy Prophet. After this brief reference the present verse brings home to the Israelites the fact that when their learned men know that there are prophecies about the Holy Prophet in their religious scriptures, they have no justification for rejecting him. The words "the learned among the Children of Israel" may also refer to the Israelite Prophets who had made these prophecies.
In the present and the preceding five verses the following facts about the Quran have been stated:
(a) The Quran, being a revelation from the Lord of the worlds, is the last Divine Message for all mankind. (b) Having been brought down by الروح الامین (Spirit faithful to the trust), it will continue to enjoy full and complete protection from all interference and interpolation till the end of time. (c) It is from beginning to end God’s own spoken Word. (d) It has been revealed in a most expressive, eloquent and comprehensive language which is eminently fitted to express all sorts of ideas and shades of meaning. (e) Prophecies about the advent of the Holy Prophet and the revelation of the Quran are to be found in ancient religious scriptures, especially in the Bible. (f) The learned men of Israel are fully conversant with these prophecies.
In view of these facts what better proofs are needed to establish the truth of the Quran and the universality and finality of its message.
1
یعنی سمجھتے ہیں کہ یہ قرآن انبیاء بنی اسرائیل کی پیشگوئیوں کے مطابق ہے۔
2800
Commentary:
In the immediately preceding verse a brief reference was made to some of the prophecies that are to be found in the Bible about the Holy Prophet. After this brief reference the present verse brings home to the Israelites the fact that when their learned men know that there are prophecies about the Holy Prophet in their religious scriptures, they have no justification for rejecting him. The words "the learned among the Children of Israel" may also refer to the Israelite Prophets who had made these prophecies.
In the present and the preceding five verses the following facts about the Quran have been stated:
(a) The Quran, being a revelation from the Lord of the worlds, is the last Divine Message for all mankind. (b) Having been brought down by الروح الامین (Spirit faithful to the trust), it will continue to enjoy full and complete protection from all interference and interpolation till the end of time. (c) It is from beginning to end God’s own spoken Word. (d) It has been revealed in a most expressive, eloquent and comprehensive language which is eminently fitted to express all sorts of ideas and shades of meaning. (e) Prophecies about the advent of the Holy Prophet and the revelation of the Quran are to be found in ancient religious scriptures, especially in the Bible. (f) The learned men of Israel are fully conversant with these prophecies.
In view of these facts what better proofs are needed to establish the truth of the Quran and the universality and finality of its message.
وَلَوْ نَزَّلْنَٰهُ عَلَىٰ بَعْضِ ٱلْأَعْجَمِينَ
اَعْجَمِیٌّ یعنی غیر عرب۔
2
اَعْجَمِیٌّ یعنی غیر عرب۔
فَقَرَأَهُۥ عَلَيْهِم مَّا كَانُوا۟ بِهِۦ مُؤْمِنِينَ
یعنی کہتے کہ ہم عرب ہیں اور یہ رسول غیر زبان بولنے والا ہے۔
3
یعنی کہتے کہ ہم عرب ہیں اور یہ رسول غیر زبان بولنے والا ہے۔
كَذَٰلِكَ سَلَكْنَٰهُ فِى قُلُوبِ ٱلْمُجْرِمِينَ
不信者的这种坏习惯, 其根源是在他们自己的心中, 是他们纵情于罪恶行为所造成的而不是外来的。这节经文实际上说明一个普遍真理: 如果一个人纵情于罪恶之中, 他对罪恶的警觉性逐渐迟钝, 而且在时间的进程中他甚至发展得同罪恶联系起来。这就是罪恶腐蚀和败坏 “罪恶的人的心灵” 的方法。
This bad habit of disbelievers has its roots in their own hearts and is born of their indulgence in sin and vice and does not come from outside. The verse, in fact, states a general truth that when a man indulges in sin, his consciousness of it becomes blunted and in the course of time he even comes to develop a liking for it. It is in this way that sin corrodes and vitiates 'the hearts of the sinful.'
Commentary:
The pronoun 'it' in the expression "thus have We caused it to enter" referring to the evil practice of the disbelievers of rejecting truth the verse purports to say that this bad habit of disbelievers has its roots in their own hearts and is born of their indulgence in sin and vice and does not come from outside. The verse, in fact, states a general truth that when a man indulges in sin his consciousness of it becomes blunted and in course of time he even comes to develop a liking for it. It is in this way that sin corrodes and vitiates "the hearts of the sinful."
Or the pronoun 'it' may refer to the Quran. In this sense the verse would mean that the truth of the Quran is made to enter into the hearts of disbelievers by means of the convincing proofs and arguments given in support of it. They become conscious of its truth but still they reject it.
933
不信者的这种坏习惯, 其根源是在他们自己的心中, 是他们纵情于罪恶行为所造成的而不是外来的。这节经文实际上说明一个普遍真理: 如果一个人纵情于罪恶之中, 他对罪恶的警觉性逐渐迟钝, 而且在时间的进程中他甚至发展得同罪恶联系起来。这就是罪恶腐蚀和败坏 “罪恶的人的心灵” 的方法。
2801
Commentary:
The pronoun 'it' in the expression "thus have We caused it to enter" referring to the evil practice of the disbelievers of rejecting truth the verse purports to say that this bad habit of disbelievers has its roots in their own hearts and is born of their indulgence in sin and vice and does not come from outside. The verse, in fact, states a general truth that when a man indulges in sin his consciousness of it becomes blunted and in course of time he even comes to develop a liking for it. It is in this way that sin corrodes and vitiates "the hearts of the sinful."
Or the pronoun 'it' may refer to the Quran. In this sense the verse would mean that the truth of the Quran is made to enter into the hearts of disbelievers by means of the convincing proofs and arguments given in support of it. They become conscious of its truth but still they reject it.
2136
This bad habit of disbelievers has its roots in their own hearts and is born of their indulgence in sin and vice and does not come from outside. The verse, in fact, states a general truth that when a man indulges in sin, his consciousness of it becomes blunted and in the course of time he even comes to develop a liking for it. It is in this way that sin corrodes and vitiates 'the hearts of the sinful.'
لَا يُؤْمِنُونَ بِهِۦ حَتَّىٰ يَرَوُا۟ ٱلْعَذَابَ ٱلْأَلِيمَ
15:14.
Commentary:
The verse purports to say that when the hearts of the sinful become vitiated on account of their indulgence in sin and vice, they develop an antipathy towards truth and it becomes difficult for them to accept it and thus by rejecting the truth they invite Divine punishment to overtake them.
a
15:14.
2802
Commentary:
The verse purports to say that when the hearts of the sinful become vitiated on account of their indulgence in sin and vice, they develop an antipathy towards truth and it becomes difficult for them to accept it and thus by rejecting the truth they invite Divine punishment to overtake them.
فَيَأْتِيَهُم بَغْتَةً وَهُمْ لَا يَشْعُرُونَ
فَيَقُولُوا۟ هَلْ نَحْنُ مُنظَرُونَ
أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ
22:48; 27:72, 73; 51:15.
22:48; 27:72, 73; 51:15.
22:48; 27:72-73; 51:15.
a
22:48; 27:72, 73; 51:15.
b
22:48; 27:72-73; 51:15.
a
22:48; 27:72, 73; 51:15.
أَفَرَءَيْتَ إِن مَّتَّعْنَٰهُمْ سِنِينَ
20:132; 28:62.
20:132; 28:62.
20:132; 28:62.
b
20:132; 28:62.
c
20:132; 28:62.
b
20:132; 28:62.
ثُمَّ جَآءَهُم مَّا كَانُوا۟ يُوعَدُونَ
مَآ أَغْنَىٰ عَنْهُم مَّا كَانُوا۟ يُمَتَّعُونَ
وَمَآ أَهْلَكْنَا مِن قَرْيَةٍ إِلَّا لَهَا مُنذِرُونَ
6:132; 11:118; 20:135; 28:60.
The verse refers to a Divine law that punishment does not overtake a people unless a Prophet is first sent to them and by rejecting and opposing him they render themselves deserving of it. See also 17:16; 28:60; 35:38.
6:132; 11:118; 20:135; 28:60.
Commentary:
The verse refers to a divine law that punishment does not overtake a people unless a Prophet is first sent to them and by rejecting and opposing him they render themselves deserving of it. See also 17:16; 28:60; 35:38.
c
6:132; 11:118; 20:135; 28:60.
934
这节经文指出安拉的一种法则: 一个民族不会遭受惩罚, 除非他先派一位先知去他们那里, 如果他们拒绝和反对他, 他们就是咎由自取。也可见17:16; 28:60; 35:38。
a
6:132; 11:118; 20:135; 28:60.
2803
Commentary:
The verse refers to a divine law that punishment does not overtake a people unless a Prophet is first sent to them and by rejecting and opposing him they render themselves deserving of it. See also 17:16; 28:60; 35:38.
a
6:132; 11:118; 20:135; 28:60.
2137
The verse refers to a Divine law that punishment does not overtake a people unless a Prophet is first sent to them and by rejecting and opposing him they render themselves deserving of it. See also 17:16; 28:60; 35:38.
ذِكْرَىٰ وَمَا كُنَّا ظَٰلِمِينَ
وَمَا تَنَزَّلَتْ بِهِ ٱلشَّيَٰطِينُ
Commentary:
The theme about the truth of the Quran commenced in the preceding verse is continued in the verse under comment, it reiterates the claim that satans or evil persons have no hand in producing the Quran. In the following verses proofs have been given to support and substantiate this claim.
2803A
Commentary:
The theme about the truth of the Quran commenced in the preceding verse is continued in the verse under comment, it reiterates the claim that satans or evil persons have no hand in producing the Quran. In the following verses proofs have been given to support and substantiate this claim.
وَمَا يَنۢبَغِى لَهُمْ وَمَا يَسْتَطِيعُونَ
这节经文含有三个论据来证实恶魔没有力量来做 «古兰经» 这份工作的说法: (a) 它的教导最有效以及毫不妥协地谴责恶魔所主张的一切; (b) 它的性质是如此高贵以及它具有如此崇高的真理以致恶魔没有能力做出这等工作 (17:89); (c) «古兰经» 含有许多有关伊斯兰教最后胜利的强有力的预言。恶魔们不能作出这些预言, 因为他们不知道未来。
The verse contains three arguments in support of the claim that satans could have no hand in the production of the Qur’an: (a) Its teaching constitutes a most effective and uncompromising condemnation of all that satans stand for. (b) It is of such exalted character and contains such sublime truths that it is beyond the power of satans to produce the like of them (17:89). (c) The Qur’an contains mighty prophecies about the ultimate triumph of Islam. The satans could not make them as they have no knowledge of the future.
Commentary:
The verse contains two arguments in support of the claim that satans could have no hand in the production of the Quran. The first argument is embodied in the words "They are not fit for it," which means that the teaching of the Quran constitutes a most effective and uncompromising condemnation of all that satans stand for. Satan and his followers have been repeatedly and in most scathing terms denounced in the Quran and all good men have been exhorted to treat Satan as their enemy and not to follow him and to lead righteous lives. Thus satanic persons could not possibly have helped in the production of the Quran.
The second argument is continued in the words "nor have they the power to do so" which signify that the teaching of the Quran is of such exalted character and contains such sublime truths that it is beyond the power of satans to produce the like of it. Elsewhere the Quran says "if mankind and the jinn gathered together to produce the like of this Quran, they could not produce the like thereof, even though they should help one another" (17:89). Moreover, the Quran contains mighty prophecies about the ultimate triumph of truth which only God, the Knower of the unseen could make. The satans could not make them as they have no knowledge of the future.
935
这节经文含有三个论据来证实恶魔没有力量来做 «古兰经» 这份工作的说法: (a) 它的教导最有效以及毫不妥协地谴责恶魔所主张的一切; (b) 它的性质是如此高贵以及它具有如此崇高的真理以致恶魔没有能力做出这等工作 (17:89); (c) «古兰经» 含有许多有关伊斯兰教最后胜利的强有力的预言。恶魔们不能作出这些预言, 因为他们不知道未来。
2804
Commentary:
The verse contains two arguments in support of the claim that satans could have no hand in the production of the Quran. The first argument is embodied in the words "They are not fit for it," which means that the teaching of the Quran constitutes a most effective and uncompromising condemnation of all that satans stand for. Satan and his followers have been repeatedly and in most scathing terms denounced in the Quran and all good men have been exhorted to treat Satan as their enemy and not to follow him and to lead righteous lives. Thus satanic persons could not possibly have helped in the production of the Quran.
The second argument is continued in the words "nor have they the power to do so" which signify that the teaching of the Quran is of such exalted character and contains such sublime truths that it is beyond the power of satans to produce the like of it. Elsewhere the Quran says "if mankind and the jinn gathered together to produce the like of this Quran, they could not produce the like thereof, even though they should help one another" (17:89). Moreover, the Quran contains mighty prophecies about the ultimate triumph of truth which only God, the Knower of the unseen could make. The satans could not make them as they have no knowledge of the future.
2138
The verse contains three arguments in support of the claim that satans could have no hand in the production of the Qur’an: (a) Its teaching constitutes a most effective and uncompromising condemnation of all that satans stand for. (b) It is of such exalted character and contains such sublime truths that it is beyond the power of satans to produce the like of them (17:89). (c) The Qur’an contains mighty prophecies about the ultimate triumph of Islam. The satans could not make them as they have no knowledge of the future.
إِنَّهُمْ عَنِ ٱلسَّمْعِ لَمَعْزُولُونَ
11:21.
11:21.
11:21.
Commentary:
This verse embodies the third argument to show that sinful and vicious people can have no access to the sources of such sublime and noble teachings as are contained in the Quran. The secrets of the unknown are revealed only to God’s Elect and His chosen Messengers and satans descend only on liar and wicked people.
a
11:21.
a
11:21.
2805
Commentary:
This verse embodies the third argument to show that sinful and vicious people can have no access to the sources of such sublime and noble teachings as are contained in the Quran. The secrets of the unknown are revealed only to God’s Elect and His chosen Messengers and satans descend only on liar and wicked people.
b
11:21.
فَلَا تَدْعُ مَعَ ٱللَّهِ إِلَٰهًا ءَاخَرَ فَتَكُونَ مِنَ ٱلْمُعَذَّبِينَ
17:23, 40; 28:89.
Commentary:
This verse contains the fourth argument in support of the claim that the Quran could not have been the Devil’s work. A satanic production could not have laid so much stress on the Unity of God as has been laid in the Quran.
b
17:23, 40; 28:89.
936
«古兰经» 不可能是恶魔所做出来的工作。恶魔所做的东西不可能像 «古兰经» 那样强调安拉的独一性。
b
17:23, 40; 28:89.
2806
Commentary:
This verse contains the fourth argument in support of the claim that the Quran could not have been the Devil’s work. A satanic production could not have laid so much stress on the Unity of God as has been laid in the Quran.
c
17:23, 40; 28:89.
2139
The Qur’an could not have been the Devil’s work. A satanic production could not have laid so much stress on Divine Unity as has been laid in the Qur’an.
وَأَنذِرْ عَشِيرَتَكَ ٱلْأَقْرَبِينَ
It is on record that when this verse was revealed the Holy Prophet stood on Mount Safa and called every Quraish tribe by name and warned them of the Divine punishment that would overtake them if they did not accept his Message and give up their evil ways (Bukhari).
Commentary:
It is on record that when this verse was revealed the Holy Prophet stood on Mount Safa and called every Quraish tribe by name and warned them of the Divine punishment that would overtake them if they did not accept his message and give up their evil ways. He is also reported to have told his daughter Fatimah, his aunt Safiyya and other members of his household that no relationship with him but only their own righteous deeds would save them from Divine wrath (Bukhari, Kitabut-Tafsir).
2807
Commentary:
It is on record that when this verse was revealed the Holy Prophet stood on Mount Safa and called every Quraish tribe by name and warned them of the Divine punishment that would overtake them if they did not accept his message and give up their evil ways. He is also reported to have told his daughter Fatimah, his aunt Safiyya and other members of his household that no relationship with him but only their own righteous deeds would save them from Divine wrath (Bukhari, Kitabut-Tafsir).
2140
It is on record that when this verse was revealed the Holy Prophet stood on Mount Safa and called every Quraish tribe by name and warned them of the Divine punishment that would overtake them if they did not accept his Message and give up their evil ways (Bukhari).
وَٱخْفِضْ جَنَاحَكَ لِمَنِ ٱتَّبَعَكَ مِنَ ٱلْمُؤْمِنِينَ
15:89.
15:89.
15:89.
c
15:89.
c
15:89.
a
15:89.
فَإِنْ عَصَوْكَ فَقُلْ إِنِّى بَرِىٓءٌ مِّمَّا تَعْمَلُونَ
I am quit of you; I dissociate myself completely from what you do: I disclaim all responsibility for your actions.
2140A
I am quit of you; I dissociate myself completely from what you do: I disclaim all responsibility for your actions.
وَتَوَكَّلْ عَلَى ٱلْعَزِيزِ ٱلرَّحِيمِ
25:59; 33:49.
25:59; 33:49.
25:59; 33:49.
Commentary:
The Surah has given a brief account of the teachings of seven great Prophets of God and of the persecution and opposition they had to meet at the hands of their enemies and of the sad end to which the latter came on account of their rejecting the Divine Message. The account of every Prophet ended with the highly significant words, viz. "And thy Lord—He is the Mighty, the Merciful," meaning that God possessed the power to punish the rejecters and persecutors of the Prophets and was Merciful to those who believed in them. After this account the Holy Prophet has been commanded to preach his message and has been told that like the Prophets mentioned above he would also face fierce opposition and persecution. He has been further enjoined to pray and to put his trust in the Mighty and Merciful God, the injunction implying that those who will persist in opposing and persecuting him will experience God’s might but those who will accept him will be shown mercy.
d
25:59; 33:49.
a
25:59; 33:49.
2808
Commentary:
The Surah has given a brief account of the teachings of seven great Prophets of God and of the persecution and opposition they had to meet at the hands of their enemies and of the sad end to which the latter came on account of their rejecting the Divine Message. The account of every Prophet ended with the highly significant words, viz. "And thy Lord—He is the Mighty, the Merciful," meaning that God possessed the power to punish the rejecters and persecutors of the Prophets and was Merciful to those who believed in them. After this account the Holy Prophet has been commanded to preach his message and has been told that like the Prophets mentioned above he would also face fierce opposition and persecution. He has been further enjoined to pray and to put his trust in the Mighty and Merciful God, the injunction implying that those who will persist in opposing and persecuting him will experience God’s might but those who will accept him will be shown mercy.
b
25:59; 33:49.
ٱلَّذِى يَرَىٰكَ حِينَ تَقُومُ
73:21.
73:21.
73:21.
e
73:21.
b
73:21.
c
73:21.
وَتَقَلُّبَكَ فِى ٱلسَّٰجِدِينَ
قرآن مجید کے کئی بطن ہیں اور ایک بطن کے لحاظ سے تَـقَلُّبَکَ فِی السّٰجِدِیْنَ کے وہ معنے بھی ہیں جو ترجمہ میں کئے گئے ہیں۔
This verse pays a glowing tribute to the righteousness and nobility of the Holy Prophets Companions. The word Sajidin refers to them. Blessed was the Holy Prophet who was surrounded by such godly men. Human history has failed to produce another example of such a noble Master, loved and followed by such devoted and righteous disciples.
Commentary:
This verse pays a glowing tribute to the righteousness and nobility of the Holy Prophet’s Companions. The word ساجدین apparently refers to them. Blessed was the Prophet who was surrounded by such godly men. Human history has failed to produce another example of such a noble Master, loved and followed by such devoted and righteous disciples.
1
قرآن مجید کے کئی بطن ہیں اور ایک بطن کے لحاظ سے تَـقَلُّبَکَ فِی السّٰجِدِیْنَ کے وہ معنے بھی ہیں جو ترجمہ میں کئے گئے ہیں۔
2809
Commentary:
This verse pays a glowing tribute to the righteousness and nobility of the Holy Prophet’s Companions. The word ساجدین apparently refers to them. Blessed was the Prophet who was surrounded by such godly men. Human history has failed to produce another example of such a noble Master, loved and followed by such devoted and righteous disciples.
2141
This verse pays a glowing tribute to the righteousness and nobility of the Holy Prophets Companions. The word Sajidin refers to them. Blessed was the Holy Prophet who was surrounded by such godly men. Human history has failed to produce another example of such a noble Master, loved and followed by such devoted and righteous disciples.
إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ
هَلْ أُنَبِّئُكُمْ عَلَىٰ مَن تَنَزَّلُ ٱلشَّيَٰطِينُ
Commentary:
The verse reverts to the subject dealt with in vv. 211-213 above. Generally two charges were made against the Holy Prophet; viz. (a) that satans descended upon him and (b) that he was a poet. The first charge has been effectively rebutted in vv. 211-213 above. The present verse, however, deals with another aspect of the same charge. It purports to say that satans cannot descend upon the Holy Prophet because he is a paragon of piety and righteousness. They only descend upon their own prototypes and counterparts—confirmed liars and habitual sinners. See next verse.
2810
Commentary:
The verse reverts to the subject dealt with in vv. 211-213 above. Generally two charges were made against the Holy Prophet; viz. (a) that satans descended upon him and (b) that he was a poet. The first charge has been effectively rebutted in vv. 211-213 above. The present verse, however, deals with another aspect of the same charge. It purports to say that satans cannot descend upon the Holy Prophet because he is a paragon of piety and righteousness. They only descend upon their own prototypes and counterparts—confirmed liars and habitual sinners. See next verse.
تَنَزَّلُ عَلَىٰ كُلِّ أَفَّاكٍ أَثِيمٍ
يُلْقُونَ ٱلسَّمْعَ وَأَكْثَرُهُمْ كَٰذِبُونَ
سَمْع کے معنے کان کے بھی ہوتے ہیں۔
Important Words:
یلقون السمع (they repeat what they hear). یلقون is derived from لقی and لقیه means, he met or found him or it. ألقی الشیء means, he cast or let fall the thing. ألقیت الیه القول means, I told or communicated to him the saying. ألقیت الیه المودة او بالمودة means, I offered to him love or affection. ألقی الیه السمع means, he listened to him or gave ear to him for listening. یلقون السمع means, they give ear or they communicate to others, tell others or repeat to others what they hear (Lane & Qadir).
2
سَمْع کے معنے کان کے بھی ہوتے ہیں۔
2811
Important Words:
یلقون السمع (they repeat what they hear). یلقون is derived from لقی and لقیه means, he met or found him or it. ألقی الشیء means, he cast or let fall the thing. ألقیت الیه القول means, I told or communicated to him the saying. ألقیت الیه المودة او بالمودة means, I offered to him love or affection. ألقی الیه السمع means, he listened to him or gave ear to him for listening. یلقون السمع means, they give ear or they communicate to others, tell others or repeat to others what they hear (Lane & Qadir).
وَٱلشُّعَرَآءُ يَتَّبِعُهُمُ ٱلْغَاوُۥنَ
جبکہ اس نبی کے پیچھے چلنے والے نہایت نیک اور متقی ہیں۔ پس معلوم ہوا کہ یہ شاعر نہیں۔
Commentary:
In this verse the second imputation that the Holy Prophet is a poet (21:6) is rebutted. Four reasons which have been spread over the present and the next three verses constitute this rebuttal. They are: (1) Those who follow and associate with the poets are men of no high moral character. They are prone to err and stray away from the path of rectitude. But the Holy Prophet brought about a wonderful moral transformation among his followers who became possessed of very noble ideals and very high moral character. (2) The poets have no fixed ideal or programme in life. They, as it were, wander about distractedly in every valley. But the Holy Prophet had a great and sublime mission in life. It was the moral and spiritual regeneration of the depraved Arab society and through them the reformation and resuscitation of the whole degenerate and corrupt humanity. It was given to no woman-born to pursue and achieve a higher and nobler ideal. (3) The poets do not practise what they preach but the Holy Prophet was not only the noblest preceptor but the greatest man of action and a model exemplar also. (4) The poets praise and abuse other people as it suits them and sometimes even make bold to prophesy about the future but never know what their own end would be. But the Holy Prophet, deserted by his own kith and kin and amidst the severest persecution, when all was dark and dismal around him, emphatically declared that he would eventually succeed and he did succeed.
3
جبکہ اس نبی کے پیچھے چلنے والے نہایت نیک اور متقی ہیں۔ پس معلوم ہوا کہ یہ شاعر نہیں۔
2812
Commentary:
In this verse the second imputation that the Holy Prophet is a poet (21:6) is rebutted. Four reasons which have been spread over the present and the next three verses constitute this rebuttal. They are: (1) Those who follow and associate with the poets are men of no high moral character. They are prone to err and stray away from the path of rectitude. But the Holy Prophet brought about a wonderful moral transformation among his followers who became possessed of very noble ideals and very high moral character. (2) The poets have no fixed ideal or programme in life. They, as it were, wander about distractedly in every valley. But the Holy Prophet had a great and sublime mission in life. It was the moral and spiritual regeneration of the depraved Arab society and through them the reformation and resuscitation of the whole degenerate and corrupt humanity. It was given to no woman-born to pursue and achieve a higher and nobler ideal. (3) The poets do not practise what they preach but the Holy Prophet was not only the noblest preceptor but the greatest man of action and a model exemplar also. (4) The poets praise and abuse other people as it suits them and sometimes even make bold to prophesy about the future but never know what their own end would be. But the Holy Prophet, deserted by his own kith and kin and amidst the severest persecution, when all was dark and dismal around him, emphatically declared that he would eventually succeed and he did succeed.
أَلَمْ تَرَ أَنَّهُمْ فِى كُلِّ وَادٍ يَهِيمُونَ
یعنی شاعروں کے کلام کسی ایک مضمون کے متعلق نہیں ہوتے بلکہ جو جو مضمون ان کے ذہن میں آتا جاتا ہے اس کو اپنی نظم میں باندھتے جاتے ہیں۔ اصل مقصود ان کے مضمون کی ترتیب نہیں ہوتی بلکہ ایک قسم کے قافیوں اور ردیف کو اکٹھا کرنا ہوتا ہے۔ پس اشارتاً اس آیت میں یہ بھی پیشگوئی ہے کہ آئندہ شاعری کی رَو‘قافیہ اور ردیف کی طرف منتقل ہو جائے گی جو طریقہ کہ فارسی اور اردو شعرا نے اختیار کیا ہے۔ ورنہ جس وقت یہ آیت نازل ہوئی ہے عرب شعراء میں حقیقی معنوں میں ردیف کا استعمال شروع نہیں ہوا تھا۔
Important Words:
یھیمون (wander aimlessly) is derived from ھام which means, he was or became thirsty. They say ھام الرجل علی وجھه i.e. the man went at random, not knowing where he was going (Lane & Aqrab).
Commentary:
The poets pursue every colourful fancy. Their themes have little coherence and consistency, and they lack continuity. Their thought is fragmentary.
4
یعنی شاعروں کے کلام کسی ایک مضمون کے متعلق نہیں ہوتے بلکہ جو جو مضمون ان کے ذہن میں آتا جاتا ہے اس کو اپنی نظم میں باندھتے جاتے ہیں۔ اصل مقصود ان کے مضمون کی ترتیب نہیں ہوتی بلکہ ایک قسم کے قافیوں اور ردیف کو اکٹھا کرنا ہوتا ہے۔ پس اشارتاً اس آیت میں یہ بھی پیشگوئی ہے کہ آئندہ شاعری کی رَو‘قافیہ اور ردیف کی طرف منتقل ہو جائے گی جو طریقہ کہ فارسی اور اردو شعرا نے اختیار کیا ہے۔ ورنہ جس وقت یہ آیت نازل ہوئی ہے عرب شعراء میں حقیقی معنوں میں ردیف کا استعمال شروع نہیں ہوا تھا۔
2813
Important Words:
یھیمون (wander aimlessly) is derived from ھام which means, he was or became thirsty. They say ھام الرجل علی وجھه i.e. the man went at random, not knowing where he was going (Lane & Aqrab).
Commentary:
The poets pursue every colourful fancy. Their themes have little coherence and consistency, and they lack continuity. Their thought is fragmentary.
وَأَنَّهُمْ يَقُولُونَ مَا لَا يَفْعَلُونَ
In these verses the imputation that the Holy Prophet is a poet (21:6) is rebutted. Three reasons given for this rebuttal are: (1) Those who follow and associate with the poets are not men of high moral character, but the Holy Prophet’s followers were possessed of very noble ideals and of very high moral character. (2) The poets have no fixed ideal or programme in life. They, as it were, wander about aimlessly in every valley. But the Holy Prophet had a very great and sublime mission in life. (3) The poets do not practise what they preach, but the Holy Prophet was not only the noblest preceptor but the greatest man of action and a model exemplar.
2142
In these verses the imputation that the Holy Prophet is a poet (21:6) is rebutted. Three reasons given for this rebuttal are: (1) Those who follow and associate with the poets are not men of high moral character, but the Holy Prophet’s followers were possessed of very noble ideals and of very high moral character. (2) The poets have no fixed ideal or programme in life. They, as it were, wander about aimlessly in every valley. But the Holy Prophet had a very great and sublime mission in life. (3) The poets do not practise what they preach, but the Holy Prophet was not only the noblest preceptor but the greatest man of action and a model exemplar.
إِلَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ وَذَكَرُوا۟ ٱللَّهَ كَثِيرًا وَٱنتَصَرُوا۟ مِنۢ بَعْدِ مَا ظُلِمُوا۟ ۗ وَسَيَعْلَمُ ٱلَّذِينَ ظَلَمُوٓا۟ أَىَّ مُنقَلَبٍ يَنقَلِبُونَ
Commentary:
In this verse an exception has been made in regard to a certain class of poets, viz. that not all poets belong to the category referred to above (vv. 225-227). There are poets who use their God-given poetic gifts to further the cause of truth and lead righteous lives. They are excepted from the poets referred to above.
2813A
Commentary:
In this verse an exception has been made in regard to a certain class of poets, viz. that not all poets belong to the category referred to above (vv. 225-227). There are poets who use their God-given poetic gifts to further the cause of truth and lead righteous lives. They are excepted from the poets referred to above.