Ruku 338 ع
Section 338 of 556 • 8 Verses
وَلَقَدْ ءَاتَيْنَا مُوسَى ٱلْكِتَٰبَ مِنۢ بَعْدِ مَآ أَهْلَكْنَا ٱلْقُرُونَ ٱلْأُولَىٰ بَصَآئِرَ لِلنَّاسِ وَهُدًى وَرَحْمَةً لَّعَلَّهُمْ يَتَذَكَّرُونَ
7:155; 46:13.
7:155; 46:13.
7:155; 46:13.
Important Words:
بصائر (source of enlightenment) is the plural of بصیرة which means, perceptive faculty of the mind, understanding; intelligence; firm belief of the heart; an evidence, testimony, proof or argument; a witness; a shield; the blood by which one is directed to an animal that has been shot (Lane & Aqrab). See also 7:204.
Commentary:
In this verse, the Book of Moses has been described as بصائر which in view of the various meanings of this word seemed to possess the following characteristics: (1) It was a potent means of sharpening the perceptive faculties of those who believed in it and followed it, as the Word of God is indeed a great sharpener of human intellect. (2) It constituted a strong evidence in favour of the Holy Prophet and a pointer, directing people to the Quran. It also served as an argument and a proof to prove the truth of Moses’ own claim. (3) It served as a shield which protected followers of Moses from the vicissitudes of time and heavenly chastisement. (4) It formed a mark or sign which pointed and led to God as the blood of a wounded animal points and leads to the place where it has fallen. This means that the Torah served as a guidance and showed the believers the way to God and led them right up to the threshold of His pleasure and nearness. In fact, all Divine Books possess these attributes and characteristics in a greater or lesser degree in keeping with their divine status and the scope and tenure of their message.
c
7:155; 46:13.
a
7:155; 46:13.
2906
Important Words:
بصائر (source of enlightenment) is the plural of بصیرة which means, perceptive faculty of the mind, understanding; intelligence; firm belief of the heart; an evidence, testimony, proof or argument; a witness; a shield; the blood by which one is directed to an animal that has been shot (Lane & Aqrab). See also 7:204.
Commentary:
In this verse, the Book of Moses has been described as بصائر which in view of the various meanings of this word seemed to possess the following characteristics: (1) It was a potent means of sharpening the perceptive faculties of those who believed in it and followed it, as the Word of God is indeed a great sharpener of human intellect. (2) It constituted a strong evidence in favour of the Holy Prophet and a pointer, directing people to the Quran. It also served as an argument and a proof to prove the truth of Moses’ own claim. (3) It served as a shield which protected followers of Moses from the vicissitudes of time and heavenly chastisement. (4) It formed a mark or sign which pointed and led to God as the blood of a wounded animal points and leads to the place where it has fallen. This means that the Torah served as a guidance and showed the believers the way to God and led them right up to the threshold of His pleasure and nearness. In fact, all Divine Books possess these attributes and characteristics in a greater or lesser degree in keeping with their divine status and the scope and tenure of their message.
d
7:155; 46:13.
وَمَا كُنتَ بِجَانِبِ ٱلْغَرْبِىِّ إِذْ قَضَيْنَآ إِلَىٰ مُوسَى ٱلْأَمْرَ وَمَا كُنتَ مِنَ ٱلشَّٰهِدِينَ
اس موقعہ پر وہ مشہور پیشگوئی موسیٰ علیہ السلام کو بتائی گئی تھی جس میں محمد رسول اللہ صلی اللہ علیہ وسلم کا ذکر ہے۔ اسی کی طرف اشارہ ہے کہ تو اس وقت نہیں تھا تو پھر تو نے موسیٰ علیہ السلام سے پیشگوئی کس طرح کروائی؟
The verse purports to say that the prophecy of Moses about the advent of the Holy Prophet (Deut. 18: 18) has been fulfilled so clearly and in such detail as if he was present in person with Moses when the latter was making the prophecy.
Commentary:
The verse purports to say that the prophecy of Moses about the advent of the Holy Prophet (Deut. 18:18) has been fulfilled so clearly and in such detail as if he was present in person with Moses and the latter was actually seeing him when he was making the prophecy. The verse possesses a double significance. It proves the truth of Moses himself, inasmuch as he made a prophecy about the advent of the Holy Prophet which was literally fulfilled, and it proves also the truth of the Holy Prophet, as the prophecy made by Moses about the advent of "a Prophet like unto him from among the brethren of the Israelites" was fulfilled in his person in letter and in spirit.
1
اس موقعہ پر وہ مشہور پیشگوئی موسیٰ علیہ السلام کو بتائی گئی تھی جس میں محمد رسول اللہ صلی اللہ علیہ وسلم کا ذکر ہے۔ اسی کی طرف اشارہ ہے کہ تو اس وقت نہیں تھا تو پھر تو نے موسیٰ علیہ السلام سے پیشگوئی کس طرح کروائی؟
2907
Commentary:
The verse purports to say that the prophecy of Moses about the advent of the Holy Prophet (Deut. 18:18) has been fulfilled so clearly and in such detail as if he was present in person with Moses and the latter was actually seeing him when he was making the prophecy. The verse possesses a double significance. It proves the truth of Moses himself, inasmuch as he made a prophecy about the advent of the Holy Prophet which was literally fulfilled, and it proves also the truth of the Holy Prophet, as the prophecy made by Moses about the advent of "a Prophet like unto him from among the brethren of the Israelites" was fulfilled in his person in letter and in spirit.
2218
The verse purports to say that the prophecy of Moses about the advent of the Holy Prophet (Deut. 18: 18) has been fulfilled so clearly and in such detail as if he was present in person with Moses when the latter was making the prophecy.
وَلَٰكِنَّآ أَنشَأْنَا قُرُونًا فَتَطَاوَلَ عَلَيْهِمُ ٱلْعُمُرُ ۚ وَمَا كُنتَ ثَاوِيًا فِىٓ أَهْلِ مَدْيَنَ تَتْلُوا۟ عَلَيْهِمْ ءَايَٰتِنَا وَلَٰكِنَّا كُنَّا مُرْسِلِينَ
یعنی موسٰیؑ کی پیشگوئیوں کے باوجود یہودیوں کا انکار اس وجہ سے ہے کہ ان کی عمر لمبی ہو گئی۔ یعنی حضرت موسیٰ علیہ السلام کے بعد بڑی لمبی مدت گزر گئی ہے اور یہ لوگ ان پیشگوئیوں کو بھول گئے ہیں۔
مدین کی طرف دوبارہ جاتے ہوئے موسیٰ علیہ السلام نے محمد رسول اللہ صلی اللہ علیہ وسلم کی پیشگوئی کی تھی اس لئے دوبارہ مدین کا ذکر بھی کیا گیا ہے۔
یعنی موسٰیؑ کی کتاب میں تیری پیشگوئیاں ہیں جو اس وجہ سے کہ تو موسٰیؑ کے بہت بعد پیدا ہوا ہے ایک بیّن ثبوت ہے کہ وہ خدا کی طرف سے ہیں تیرے کہنے پر موسٰیؑ نے ایسی پیشگوئیاں نہیں کیں اور نہ جب موسٰیؑ مدین گیا تو ُتو اس وقت اس کے پاس تھا۔ پس اب جو تجھے نبوت ملی ہے کسی سمجھوتہ کی وجہ سے نہیں ملی بلکہ خدا کی طرف سے ملی ہے اور خدا ہی رسول بھیجا کرتا ہے۔
Ages passed and a long line of Prophets appeared after Moses and they preached their Messages, yet none of these Prophets ever claimed to be 'the Prophet like unto Moses' about whom Moses had made the prophecy mentioned in Deut. 18: 18, till the Qur’an was revealed and it claimed that the grand prophecy of Moses had been fulfilled in the person of the Holy Prophet of Islam (73:16). So the prophecy evidently was from God and could not have been put into his mouth by the Holy Prophet who came centuries after him. The people of Moses had almost forgotten this and other prophecies concerning the Holy Prophet on account of the lapse of time.
These words refer to a striking resemblance of the Holy Prophet with Moses. Like Moses who lived in Midian for ten years among a strange people and then went back to Egypt to reclaim his oppressed people from the bondage of Pharaoh, the Holy Prophet lived in Medina for ten years and then came to Mecca to conquer it.
Commentary:
This verse alludes to two more significant facts: (1) Ages passed and a long line of Prophets appeared after Moses and they preached their messages, yet none of these Prophets ever claimed to be "that Prophet" about whom Moses had made the prophecy mentioned in Deut. 18:18, till the Quran was revealed and it claimed that the grand prophecy of Moses had been fulfilled in the person of the Holy Prophet of Islam (73:16). (2) The words "And thou wast not a dweller among the people of Midian, rehearsing Our signs unto them" refer to a striking resemblance of the Holy Prophet with Moses. According to the prophecy (Deut. 18:18) the Promised Prophet was to be like unto Moses, and what greater similarity there could be between these two noble Prophets than that Moses had to flee for life from Egypt, where he was born and brought up, to Midian where for ten long years he lived among a strange people, and then went back to Egypt, armed with Divine authority to free and reclaim his depressed people, from the bondage of Pharaoh. Likewise the Prophet of Islam had to leave Mecca where he was born and brought up and then for ten years he lived in Medina among a people who were not of his kith and kin, and again in pursuance of Divine command marched forth to conquer Mecca at the head of an army of ten thousand saints to fulfil another prophecy of the Bible (Deut. 33:2).
2
یعنی موسٰیؑ کی پیشگوئیوں کے باوجود یہودیوں کا انکار اس وجہ سے ہے کہ ان کی عمر لمبی ہو گئی۔ یعنی حضرت موسیٰ علیہ السلام کے بعد بڑی لمبی مدت گزر گئی ہے اور یہ لوگ ان پیشگوئیوں کو بھول گئے ہیں۔
3
مدین کی طرف دوبارہ جاتے ہوئے موسیٰ علیہ السلام نے محمد رسول اللہ صلی اللہ علیہ وسلم کی پیشگوئی کی تھی اس لئے دوبارہ مدین کا ذکر بھی کیا گیا ہے۔
4
یعنی موسٰیؑ کی کتاب میں تیری پیشگوئیاں ہیں جو اس وجہ سے کہ تو موسٰیؑ کے بہت بعد پیدا ہوا ہے ایک بیّن ثبوت ہے کہ وہ خدا کی طرف سے ہیں تیرے کہنے پر موسٰیؑ نے ایسی پیشگوئیاں نہیں کیں اور نہ جب موسٰیؑ مدین گیا تو ُتو اس وقت اس کے پاس تھا۔ پس اب جو تجھے نبوت ملی ہے کسی سمجھوتہ کی وجہ سے نہیں ملی بلکہ خدا کی طرف سے ملی ہے اور خدا ہی رسول بھیجا کرتا ہے۔
2908
Commentary:
This verse alludes to two more significant facts: (1) Ages passed and a long line of Prophets appeared after Moses and they preached their messages, yet none of these Prophets ever claimed to be "that Prophet" about whom Moses had made the prophecy mentioned in Deut. 18:18, till the Quran was revealed and it claimed that the grand prophecy of Moses had been fulfilled in the person of the Holy Prophet of Islam (73:16). (2) The words "And thou wast not a dweller among the people of Midian, rehearsing Our signs unto them" refer to a striking resemblance of the Holy Prophet with Moses. According to the prophecy (Deut. 18:18) the Promised Prophet was to be like unto Moses, and what greater similarity there could be between these two noble Prophets than that Moses had to flee for life from Egypt, where he was born and brought up, to Midian where for ten long years he lived among a strange people, and then went back to Egypt, armed with Divine authority to free and reclaim his depressed people, from the bondage of Pharaoh. Likewise the Prophet of Islam had to leave Mecca where he was born and brought up and then for ten years he lived in Medina among a people who were not of his kith and kin, and again in pursuance of Divine command marched forth to conquer Mecca at the head of an army of ten thousand saints to fulfil another prophecy of the Bible (Deut. 33:2).
2219
Ages passed and a long line of Prophets appeared after Moses and they preached their Messages, yet none of these Prophets ever claimed to be 'the Prophet like unto Moses' about whom Moses had made the prophecy mentioned in Deut. 18: 18, till the Qur’an was revealed and it claimed that the grand prophecy of Moses had been fulfilled in the person of the Holy Prophet of Islam (73:16). So the prophecy evidently was from God and could not have been put into his mouth by the Holy Prophet who came centuries after him. The people of Moses had almost forgotten this and other prophecies concerning the Holy Prophet on account of the lapse of time.
2219A
These words refer to a striking resemblance of the Holy Prophet with Moses. Like Moses who lived in Midian for ten years among a strange people and then went back to Egypt to reclaim his oppressed people from the bondage of Pharaoh, the Holy Prophet lived in Medina for ten years and then came to Mecca to conquer it.
وَمَا كُنتَ بِجَانِبِ ٱلطُّورِ إِذْ نَادَيْنَا وَلَٰكِن رَّحْمَةً مِّن رَّبِّكَ لِتُنذِرَ قَوْمًا مَّآ أَتَىٰهُم مِّن نَّذِيرٍ مِّن قَبْلِكَ لَعَلَّهُمْ يَتَذَكَّرُونَ
یعنی کفار مکہ کہ گو ابراہیمؑ کی نسل سے تھے مگر ابراہیمؑ ان سے صدیوں پہلے گذرے تھے۔ پس ضروری تھا کہ کوئی نیا نبی آکر ان کو خدا کی طرف توجہ دلائے۔
20:12, 13; 79:17.
32:4; 36:7.
The verse implies that it was not possible for the Holy Prophet first to have caused Moses to make a prophecy concerning him (Deut. 18: 18) and then to have claimed to have come in fulfilment of that prophecy.
20:12-13; 79:17.
32:4; 36:7.
Commentary:
The present verse continues the theme of the preceding two verses and purports to say that God spoke to Moses at the side of Mount Sinai, giving him the glad tidings that a Prophet like unto him would appear among the brethren of the Israelites (Deut. 18:18). It further implies that it was not possible for the Holy Prophet first to have caused Moses to make a prophecy concerning him and then to have claimed to have come in fulfilment of that prophecy. The verse emphasizes the fact that one Prophet (Moses) made a prophecy concerning another Prophet (the Holy Prophet) about two thousand years ago in a place far away from the scene of the activities of the latter, and that that prophecy was literally fulfilled in him. It proves beyond the shadow of a doubt that the maker of the prophecy, and he about whom the prophecy was made were both true Prophets of God.
d
20:12, 13; 79:17.
e
32:4; 36:7.
1
یعنی کفار مکہ کہ گو ابراہیمؑ کی نسل سے تھے مگر ابراہیمؑ ان سے صدیوں پہلے گذرے تھے۔ پس ضروری تھا کہ کوئی نیا نبی آکر ان کو خدا کی طرف توجہ دلائے۔
a
20:12-13; 79:17.
b
32:4; 36:7.
2909
Commentary:
The present verse continues the theme of the preceding two verses and purports to say that God spoke to Moses at the side of Mount Sinai, giving him the glad tidings that a Prophet like unto him would appear among the brethren of the Israelites (Deut. 18:18). It further implies that it was not possible for the Holy Prophet first to have caused Moses to make a prophecy concerning him and then to have claimed to have come in fulfilment of that prophecy. The verse emphasizes the fact that one Prophet (Moses) made a prophecy concerning another Prophet (the Holy Prophet) about two thousand years ago in a place far away from the scene of the activities of the latter, and that that prophecy was literally fulfilled in him. It proves beyond the shadow of a doubt that the maker of the prophecy, and he about whom the prophecy was made were both true Prophets of God.
a
20:12, 13; 79:17.
b
32:4; 36:7.
2220
The verse implies that it was not possible for the Holy Prophet first to have caused Moses to make a prophecy concerning him (Deut. 18: 18) and then to have claimed to have come in fulfilment of that prophecy.
وَلَوْلَآ أَن تُصِيبَهُم مُّصِيبَةٌۢ بِمَا قَدَّمَتْ أَيْدِيهِمْ فَيَقُولُوا۟ رَبَّنَا لَوْلَآ أَرْسَلْتَ إِلَيْنَا رَسُولًا فَنَتَّبِعَ ءَايَٰتِكَ وَنَكُونَ مِنَ ٱلْمُؤْمِنِينَ
20:135.
20:135.
20:135.
Commentary:
The sense implied in the verse is that by their iniquities and transgressions the disbelievers render themselves deserving of God’s punishment but as it is inconsistent with His justice and mercy to punish them without first giving them an opportunity to reform themselves, so He raises a Prophet among them so that when punishment should overtake them they might not say that they were not given an opportunity to reform themselves by following the Divine Prophet if one had appeared among them.
f
20:135.
c
20:135.
2910
Commentary:
The sense implied in the verse is that by their iniquities and transgressions the disbelievers render themselves deserving of God’s punishment but as it is inconsistent with His justice and mercy to punish them without first giving them an opportunity to reform themselves, so He raises a Prophet among them so that when punishment should overtake them they might not say that they were not given an opportunity to reform themselves by following the Divine Prophet if one had appeared among them.
a
20:135.
فَلَمَّا جَآءَهُمُ ٱلْحَقُّ مِنْ عِندِنَا قَالُوا۟ لَوْلَآ أُوتِىَ مِثْلَ مَآ أُوتِىَ مُوسَىٰٓ ۚ أَوَلَمْ يَكْفُرُوا۟ بِمَآ أُوتِىَ مُوسَىٰ مِن قَبْلُ ۖ قَالُوا۟ سِحْرَانِ تَظَٰهَرَا وَقَالُوٓا۟ إِنَّا بِكُلٍّ كَٰفِرُونَ
6:125.
6:125.
6:125.
Commentary:
It is customary with disbelievers in the time of every Prophet that they demand from him signs and miracles which had been shown by a previous Prophet, while the disbelievers of that very Prophet had also rejected him in spite of the fact that he had shown the same miracles which disbelievers in the time of the later Prophet demanded. The verse exposes the absurdity of this worn out demand of disbelievers and purports to say that they demand from the Holy Prophet the same teachings which were given to Moses while the spiritual needs and requirements of the Holy Prophet’s time are different from those of Moses and, therefore, their demand is foolish. Yet when they are told that prophecies which were made by Moses have been fulfilled in the person of the Holy Prophet and that the teachings of the Quran in many respects support and corroborate the teachings of Torah, they say that both the Quran and the Torah are two pieces of magic that support each other.
a
6:125.
a
6:125.
2911
Commentary:
It is customary with disbelievers in the time of every Prophet that they demand from him signs and miracles which had been shown by a previous Prophet, while the disbelievers of that very Prophet had also rejected him in spite of the fact that he had shown the same miracles which disbelievers in the time of the later Prophet demanded. The verse exposes the absurdity of this worn out demand of disbelievers and purports to say that they demand from the Holy Prophet the same teachings which were given to Moses while the spiritual needs and requirements of the Holy Prophet’s time are different from those of Moses and, therefore, their demand is foolish. Yet when they are told that prophecies which were made by Moses have been fulfilled in the person of the Holy Prophet and that the teachings of the Quran in many respects support and corroborate the teachings of Torah, they say that both the Quran and the Torah are two pieces of magic that support each other.
b
6:125.
قُلْ فَأْتُوا۟ بِكِتَٰبٍ مِّنْ عِندِ ٱللَّهِ هُوَ أَهْدَىٰ مِنْهُمَآ أَتَّبِعْهُ إِن كُنتُمْ صَٰدِقِينَ
这节经文提到, 在天经中 «古兰经» 和 «摩西五经» 都有很高的地位。«古兰经» 是最高的, 在所有安拉启示的经典中是最好的, 而 «摩西五经» 占第二位。
The verse alludes to the very high position which both the Qur’an and the Torah hold among heavenly Scriptures, the Qur’an being par excellence the best among the revealed Books and the Torah taking the second place.
Commentary:
The verse alludes to the very high position which both the Quran and the Torah hold among heavenly Scriptures, the Quran being par excellence the best among the revealed Books and the Torah standing only second to it. It further says to disbelievers that if the revelations of the Quran and the Torah do not satisfy them, then let them produce a Book which is better suited to be humanity’s guide and which has brought about greater transformation in the lives of men than these Books have done.
964
这节经文提到, 在天经中 «古兰经» 和 «摩西五经» 都有很高的地位。«古兰经» 是最高的, 在所有安拉启示的经典中是最好的, 而 «摩西五经» 占第二位。
2912
Commentary:
The verse alludes to the very high position which both the Quran and the Torah hold among heavenly Scriptures, the Quran being par excellence the best among the revealed Books and the Torah standing only second to it. It further says to disbelievers that if the revelations of the Quran and the Torah do not satisfy them, then let them produce a Book which is better suited to be humanity’s guide and which has brought about greater transformation in the lives of men than these Books have done.
2221
The verse alludes to the very high position which both the Qur’an and the Torah hold among heavenly Scriptures, the Qur’an being par excellence the best among the revealed Books and the Torah taking the second place.
فَإِن لَّمْ يَسْتَجِيبُوا۟ لَكَ فَٱعْلَمْ أَنَّمَا يَتَّبِعُونَ أَهْوَآءَهُمْ ۚ وَمَنْ أَضَلُّ مِمَّنِ ٱتَّبَعَ هَوَىٰهُ بِغَيْرِ هُدًى مِّنَ ٱللَّهِ ۚ إِنَّ ٱللَّهَ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّٰلِمِينَ
11:15.
11:15.
11:15.
b
11:15.
a
11:15.
c
11:15.