Ruku 346 ع
Section 346 of 556 • 7 Verses
ٱتْلُ مَآ أُوحِىَ إِلَيْكَ مِنَ ٱلْكِتَٰبِ وَأَقِمِ ٱلصَّلَوٰةَ ۖ إِنَّ ٱلصَّلَوٰةَ تَنْهَىٰ عَنِ ٱلْفَحْشَآءِ وَٱلْمُنكَرِ ۗ وَلَذِكْرُ ٱللَّهِ أَكْبَرُ ۗ وَٱللَّهُ يَعْلَمُ مَا تَصْنَعُونَ
18:28.
اُتْلُ (Utlu) 的意思是: 宣告; 宣传; 宣读; 背诵; 复述, 信奉 (Lane)。
这节经文讲了三件事: 宣传和宣读 «古兰经», 固守拜功和记念安拉。做这三件事的目的是人类从罪恶的束缚中解救出来以及帮助他们提高自己的道德和精神。对安拉活的、有生气的信仰, 是一切降示的宗教的基本原则, 因为这种信念能有力地阻止人类邪恶的倾向和行动。这就是 «古兰经» 反复讲述安拉的存在并谈及他伟大的力量、光荣和仁爱以及极大地强调以伊斯兰拜功的形式来记念安拉的理由。这种拜功, 如果能按照它必需的条件来完成的话, 必然会提高并达到思想和行动的纯洁性。
تَـلَا کے معنے پڑھنے اور تَـلَا عَلَیْہِ کے معنے سنانے کے ہوتے ہیں۔ اور چونکہ عربی میں بعض دفعہ صِلہ حذف کر دیا جاتا ہے۔ اس لئے اس کے دونوں معنے کیے جا سکتے ہیں۔ پڑھنا بھی اور سُنانا بھی۔
18:28.
Utlu means, proclaim; preach; read, recite, rehearse, follow (Lane).
Three things have been mentioned in this verse, viz. preaching and reading of the Qur’an, observance of Prayer and the remembrance of Allah. The purpose of all three is to deliver man from the bondage of sin and to help him to rise morally and spiritually. A living faith in a Supreme Being is the basic principle of all revealed religions because it is this faith that can serve as a potent and effective check on man’s evil propensities and actions. This is why the Qur’an reverts again and again to the subject of God’s existence and speaks of His great power, glory and love and lays the greatest emphasis on Divine remembrance in the form of the Islamic Prayer, which, if performed with all its necessary' conditions, purity of mind and actions is the inevitable result.
18:28.
Important Words:
اتل (recite) is imperative from تلا. They say تلا الکتاب i.e. he read, rehearsed, recited the book; he followed it and did according to it. ھو یتلو فلانا means, he follows such a one in action; he imitates him. تلوت الابل means, I drove the camels together from their several quarters. اتل means, proclaim; preach, read, recite, rehearse; follow (Lane & Aqrab). See also 2:114.
ذکر (remembrance) is infinitive noun from ذکر (dhakara) which means, he remembered; he kept in mind. ذکر (dhikrun) means, remembrance; speaking of or mentioning; honour; eminence; good name; praise, etc. (Lane & Aqrab). See also 2:153, 201; 6:69 & 15:7.
Commentary:
Three things have been mentioned in this verse, viz. preaching and reading of the Quran, observance of Prayer and the remembrance of Allah. The purpose of all three is to deliver man from the bondage of sin and to help him to rise morally and spiritually which is the supreme object of all Divine Books. A living faith in a Supreme Being to Whom man has to render an account of all his actions after his death in a new life is the basic principle of all revealed religions and their great aim is to create and inculcate such faith because it is this faith that can serve as a potent and effective check on man’s evil propensities and actions. This is why the Quran reverts again and again to the subject of God’s existence and speaks of His great power, glory and love and lays the greatest emphasis on Divine remembrance of which the Islamic Prayer constitutes the most complete form; and of which—if performed with all its necessary conditions—purity of mind and actions is the inevitable result. Observance of Prayer, however, demands the fulfilment of the following five conditions:
1. One should be regular in saying Prayers.
2. Prayers should be said punctually at their appointed hours and in accordance with the prescribed rules.
3. One should be humble in spirit and should not allow one’s thoughts to wander away while saying Prayer.
4. Prayers should be said in congregation.
5. One should exhort others also to be regular and punctual in saying Prayers.
ذکر الله may mean, (1) man’s glorification of God, or (2) God’s remembrance of man, i.e. His raising him to a place of honour and eminence and spreading his good reputation. The verse purports to say that if you remember God and glorify Him, He will bestow honour and renown upon you and will make you eminent and respected in the world. See also 23:10.
c
18:28.
977
اُتْلُ (Utlu) 的意思是: 宣告; 宣传; 宣读; 背诵; 复述, 信奉 (Lane)。
978
这节经文讲了三件事: 宣传和宣读 «古兰经», 固守拜功和记念安拉。做这三件事的目的是人类从罪恶的束缚中解救出来以及帮助他们提高自己的道德和精神。对安拉活的、有生气的信仰, 是一切降示的宗教的基本原则, 因为这种信念能有力地阻止人类邪恶的倾向和行动。这就是 «古兰经» 反复讲述安拉的存在并谈及他伟大的力量、光荣和仁爱以及极大地强调以伊斯兰拜功的形式来记念安拉的理由。这种拜功, 如果能按照它必需的条件来完成的话, 必然会提高并达到思想和行动的纯洁性。
1
تَـلَا کے معنے پڑھنے اور تَـلَا عَلَیْہِ کے معنے سنانے کے ہوتے ہیں۔ اور چونکہ عربی میں بعض دفعہ صِلہ حذف کر دیا جاتا ہے۔ اس لئے اس کے دونوں معنے کیے جا سکتے ہیں۔ پڑھنا بھی اور سُنانا بھی۔
b
18:28.
2970
Important Words:
اتل (recite) is imperative from تلا. They say تلا الکتاب i.e. he read, rehearsed, recited the book; he followed it and did according to it. ھو یتلو فلانا means, he follows such a one in action; he imitates him. تلوت الابل means, I drove the camels together from their several quarters. اتل means, proclaim; preach, read, recite, rehearse; follow (Lane & Aqrab). See also 2:114.
ذکر (remembrance) is infinitive noun from ذکر (dhakara) which means, he remembered; he kept in mind. ذکر (dhikrun) means, remembrance; speaking of or mentioning; honour; eminence; good name; praise, etc. (Lane & Aqrab). See also 2:153, 201; 6:69 & 15:7.
Commentary:
Three things have been mentioned in this verse, viz. preaching and reading of the Quran, observance of Prayer and the remembrance of Allah. The purpose of all three is to deliver man from the bondage of sin and to help him to rise morally and spiritually which is the supreme object of all Divine Books. A living faith in a Supreme Being to Whom man has to render an account of all his actions after his death in a new life is the basic principle of all revealed religions and their great aim is to create and inculcate such faith because it is this faith that can serve as a potent and effective check on man’s evil propensities and actions. This is why the Quran reverts again and again to the subject of God’s existence and speaks of His great power, glory and love and lays the greatest emphasis on Divine remembrance of which the Islamic Prayer constitutes the most complete form; and of which—if performed with all its necessary conditions—purity of mind and actions is the inevitable result. Observance of Prayer, however, demands the fulfilment of the following five conditions:
1. One should be regular in saying Prayers.
2. Prayers should be said punctually at their appointed hours and in accordance with the prescribed rules.
3. One should be humble in spirit and should not allow one’s thoughts to wander away while saying Prayer.
4. Prayers should be said in congregation.
5. One should exhort others also to be regular and punctual in saying Prayers.
ذکر الله may mean, (1) man’s glorification of God, or (2) God’s remembrance of man, i.e. His raising him to a place of honour and eminence and spreading his good reputation. The verse purports to say that if you remember God and glorify Him, He will bestow honour and renown upon you and will make you eminent and respected in the world. See also 23:10.
c
18:28.
2256
Utlu means, proclaim; preach; read, recite, rehearse, follow (Lane).
2256A
Three things have been mentioned in this verse, viz. preaching and reading of the Qur’an, observance of Prayer and the remembrance of Allah. The purpose of all three is to deliver man from the bondage of sin and to help him to rise morally and spiritually. A living faith in a Supreme Being is the basic principle of all revealed religions because it is this faith that can serve as a potent and effective check on man’s evil propensities and actions. This is why the Qur’an reverts again and again to the subject of God’s existence and speaks of His great power, glory and love and lays the greatest emphasis on Divine remembrance in the form of the Islamic Prayer, which, if performed with all its necessary' conditions, purity of mind and actions is the inevitable result.
۞ وَلَا تُجَٰدِلُوٓا۟ أَهْلَ ٱلْكِتَٰبِ إِلَّا بِٱلَّتِى هِىَ أَحْسَنُ إِلَّا ٱلَّذِينَ ظَلَمُوا۟ مِنْهُمْ ۖ وَقُولُوٓا۟ ءَامَنَّا بِٱلَّذِىٓ أُنزِلَ إِلَيْنَا وَأُنزِلَ إِلَيْكُمْ وَإِلَٰهُنَا وَإِلَٰهُكُمْ وَٰحِدٌ وَنَحْنُ لَهُۥ مُسْلِمُونَ
16:126; 23:97; 41:35.
The verse lays down a very sound principle to guide us when preaching our Faith to others. We should begin preaching by laying stress on those beliefs and religious principles which are common between us and our adversary. As an instance we are told that while talking to "the People of the Book" we should start with the two basic religious principles of the Unity of God and Divine revelation.
16:126; 23:97; 41:35.
Commentary:
The verse lays down a very sound principle to guide us in religious controversy and when preaching our Faith to others. We should begin our preaching by laying stress on those beliefs and religious principles which are common between us and our adversary. As an instance we are told that while talking to the "People of the Book" we should start with the two basic religious principles of the Unity of God and Divine revelation. In the form in which Islam has presented these two principles, it stands unique among all religions. Whereas according to Islam God revealed Himself to man in every age, the followers of other religions claim to have the exclusive privilege of being "God’s sons and His loved ones" (5:19). Islam also teaches that Prophets have been raised among all peoples (35:25), a principle which in its catholicity and broadmindedness finds no parallel in the teaching of any other religion.
d
16:126; 23:97; 41:35.
979
这节经文制定了把我们的教义宣传给别人听时指导我们一个非常稳妥的 原则。开始时, 我们应该把宣传的重点放在我们和对方共有的那些信念的宗教原理上。举例说, 我们被告知说, 当我们向 “有经的人” 宣讲时, 应该从安拉的独一性和安拉的启示这两个基本教义开始。
a
16:126; 23:97; 41:35.
2971
Commentary:
The verse lays down a very sound principle to guide us in religious controversy and when preaching our Faith to others. We should begin our preaching by laying stress on those beliefs and religious principles which are common between us and our adversary. As an instance we are told that while talking to the "People of the Book" we should start with the two basic religious principles of the Unity of God and Divine revelation. In the form in which Islam has presented these two principles, it stands unique among all religions. Whereas according to Islam God revealed Himself to man in every age, the followers of other religions claim to have the exclusive privilege of being "God’s sons and His loved ones" (5:19). Islam also teaches that Prophets have been raised among all peoples (35:25), a principle which in its catholicity and broadmindedness finds no parallel in the teaching of any other religion.
a
16:126; 23:97; 41:35.
2257
The verse lays down a very sound principle to guide us when preaching our Faith to others. We should begin preaching by laying stress on those beliefs and religious principles which are common between us and our adversary. As an instance we are told that while talking to "the People of the Book" we should start with the two basic religious principles of the Unity of God and Divine revelation.
وَكَذَٰلِكَ أَنزَلْنَآ إِلَيْكَ ٱلْكِتَٰبَ ۚ فَٱلَّذِينَ ءَاتَيْنَٰهُمُ ٱلْكِتَٰبَ يُؤْمِنُونَ بِهِۦ ۖ وَمِنْ هَٰٓؤُلَآءِ مَن يُؤْمِنُ بِهِۦ ۚ وَمَا يَجْحَدُ بِـَٔايَٰتِنَآ إِلَّا ٱلْكَٰفِرُونَ
11:18.
کَافِر کے یہ معنے نہیں کہ مکہ والے لوگ‘ بلکہ کافر کا لفظ قرآن مجید میں اہل کتاب کے لئے بھی استعمال ہوا ہے۔ کافر کا صرف یہ مطلب ہے کہ انسان کسی صداقت کا انکار کرے۔ لازمی طور پر اس کے معنے مشرک کے نہیں (دیکھئے سورۃ بَیِّنَہ)
11:18.
11:18.
Commentary:
The expression "to whom We have given true knowledge of the Book," may refer to (1) the "People of the Book" as shown in the text, or (2) to the Arabs in whose tongue the Quran had been revealed, or (3) to Muslims who believe in the Quran as the revealed Book of God. The words "of these people" may refer either to the Meccans or to the People of the Book, preferably to the former.
a
11:18.
1
کَافِر کے یہ معنے نہیں کہ مکہ والے لوگ‘ بلکہ کافر کا لفظ قرآن مجید میں اہل کتاب کے لئے بھی استعمال ہوا ہے۔ کافر کا صرف یہ مطلب ہے کہ انسان کسی صداقت کا انکار کرے۔ لازمی طور پر اس کے معنے مشرک کے نہیں (دیکھئے سورۃ بَیِّنَہ)
a
11:18.
2972
Commentary:
The expression "to whom We have given true knowledge of the Book," may refer to (1) the "People of the Book" as shown in the text, or (2) to the Arabs in whose tongue the Quran had been revealed, or (3) to Muslims who believe in the Quran as the revealed Book of God. The words "of these people" may refer either to the Meccans or to the People of the Book, preferably to the former.
b
11:18.
وَمَا كُنتَ تَتْلُوا۟ مِن قَبْلِهِۦ مِن كِتَٰبٍ وَلَا تَخُطُّهُۥ بِيَمِينِكَ ۖ إِذًا لَّٱرْتَابَ ٱلْمُبْطِلُونَ
42:53.
42:53.
The fact that a man who could neither read nor write, and, who being born in a country, and having lived among a people, cut off from all contact with civilized humanity, could conceivably have no knowledge of the other revealed Scriptures, should have been able to produce a Book which not only contains all that is of permanent value in those Scriptures but is also a compendium of all the universal teachings that are calculated to satisfy the moral and spiritual needs and requirements of humanity for all time, does constitute an infallible proof of the Qur’an being a revealed Book and the Holy Prophet being a Divine Teacher.
42:53.
Commentary:
Alluding to the two great principles mentioned in v. 47 above, the present verse purports to say that it is unimaginable that a man who could neither read nor write and therefore conceivably had no knowledge of the other revealed Scriptures should have been able to produce a Book which not only contains all that is of permanent value in these Scriptures but is also a compendium of all the universal teachings that are calculated to satisfy all the moral and spiritual needs and requirements of humanity for all time. The fact of the Holy Prophet being illiterate, and being born in a country, and having lived among a people, cut off from all contact with civilized humanity, indeed constitutes an infallible proof of the Quran being a revealed Book. That the Holy Prophet could neither read nor write before he was commissioned as a Divine Messenger admits of no difference of opinion. Towards the end of his life he may have been able to decipher a few simple words but he never learned to read or write. See also 16:104.
b
42:53.
b
42:53.
2973
Commentary:
Alluding to the two great principles mentioned in v. 47 above, the present verse purports to say that it is unimaginable that a man who could neither read nor write and therefore conceivably had no knowledge of the other revealed Scriptures should have been able to produce a Book which not only contains all that is of permanent value in these Scriptures but is also a compendium of all the universal teachings that are calculated to satisfy all the moral and spiritual needs and requirements of humanity for all time. The fact of the Holy Prophet being illiterate, and being born in a country, and having lived among a people, cut off from all contact with civilized humanity, indeed constitutes an infallible proof of the Quran being a revealed Book. That the Holy Prophet could neither read nor write before he was commissioned as a Divine Messenger admits of no difference of opinion. Towards the end of his life he may have been able to decipher a few simple words but he never learned to read or write. See also 16:104.
c
42:53.
2258
The fact that a man who could neither read nor write, and, who being born in a country, and having lived among a people, cut off from all contact with civilized humanity, could conceivably have no knowledge of the other revealed Scriptures, should have been able to produce a Book which not only contains all that is of permanent value in those Scriptures but is also a compendium of all the universal teachings that are calculated to satisfy the moral and spiritual needs and requirements of humanity for all time, does constitute an infallible proof of the Qur’an being a revealed Book and the Holy Prophet being a Divine Teacher.
بَلْ هُوَ ءَايَٰتٌۢ بَيِّنَٰتٌ فِى صُدُورِ ٱلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ ۚ وَمَا يَجْحَدُ بِـَٔايَٰتِنَآ إِلَّا ٱلظَّٰلِمُونَ
前一节经文述及能证实 «古兰经» 是安拉降示的话的外部明证, 而这节经文提供了一个内在的明证, 即那些受赐而具有 «古兰经» 知识的人们的心灵中会涌出安拉光明的泉水。
While the preceding verse referred to external evidence in support of the Qur’an being the revealed Word of God, the present one furnishes an internal evidence, which is that from the hearts of those who have been endowed with knowledge of the Qur’an gush forth fountains of Divine light.
Commentary:
While the preceding verse referred to external evidence in support of the Quran being the revealed Word of God, the present one furnishes an internal evidence, which is that from the hearts of those who have been endowed with knowledge of the Quran gush forth fountains of divine light. The fact that the Quran brought about a most wholesome transformation in the lives of a whole people who had sunk deep in the quagmire of moral turpitude and spiritual decadence and gave light to them who were helplessly groping in utter darkness, indeed constitutes a very strong internal evidence that it has proceeded from the Source of all light. The divine light of which the Quran is the repository irrefutably shows that it has been revealed by God and that it was beyond the power of man to produce it.
980
前一节经文述及能证实 «古兰经» 是安拉降示的话的外部明证, 而这节经文提供了一个内在的明证, 即那些受赐而具有 «古兰经» 知识的人们的心灵中会涌出安拉光明的泉水。
2
یعنی اُن کے دل مانتے ہیں۔
3
یعنی یہودیوں میں سے مسلمان لوگوں کے دلوں میں۔
2974
Commentary:
While the preceding verse referred to external evidence in support of the Quran being the revealed Word of God, the present one furnishes an internal evidence, which is that from the hearts of those who have been endowed with knowledge of the Quran gush forth fountains of divine light. The fact that the Quran brought about a most wholesome transformation in the lives of a whole people who had sunk deep in the quagmire of moral turpitude and spiritual decadence and gave light to them who were helplessly groping in utter darkness, indeed constitutes a very strong internal evidence that it has proceeded from the Source of all light. The divine light of which the Quran is the repository irrefutably shows that it has been revealed by God and that it was beyond the power of man to produce it.
2259
While the preceding verse referred to external evidence in support of the Qur’an being the revealed Word of God, the present one furnishes an internal evidence, which is that from the hearts of those who have been endowed with knowledge of the Qur’an gush forth fountains of Divine light.
وَقَالُوا۟ لَوْلَآ أُنزِلَ عَلَيْهِ ءَايَٰتٌ مِّن رَّبِّهِۦ ۖ قُلْ إِنَّمَا ٱلْءَايَٰتُ عِندَ ٱللَّهِ وَإِنَّمَآ أَنَا۠ نَذِيرٌ مُّبِينٌ
6:38; 13:28.
22:50; 26:116; 51:51; 67:27.
Commentary:
In the Quran by the sign demanded by disbelievers is meant generally the sign of punishment. This meaning is clear from vv. 54, 55& 56 below. To this demand of disbelievers the Holy Prophet is commanded to say that it is not for him to fix the time when punishment should come, because he is only a Warner whose duty is confined to warning them that if they persisted in their rejection of the Divine Message and did not mend their ways they will perish.
c
6:38; 13:28.
d
22:50; 26:116; 51:51; 67:27.
a
6:38; 13:28.
b
22:50; 26:116; 51:51; 67:27.
2975
Commentary:
In the Quran by the sign demanded by disbelievers is meant generally the sign of punishment. This meaning is clear from vv. 54, 55& 56 below. To this demand of disbelievers the Holy Prophet is commanded to say that it is not for him to fix the time when punishment should come, because he is only a Warner whose duty is confined to warning them that if they persisted in their rejection of the Divine Message and did not mend their ways they will perish.
a
6:38; 13:28.
b
22:50; 26:116; 51:51; 67:27.
أَوَلَمْ يَكْفِهِمْ أَنَّآ أَنزَلْنَا عَلَيْكَ ٱلْكِتَٰبَ يُتْلَىٰ عَلَيْهِمْ ۚ إِنَّ فِى ذَٰلِكَ لَرَحْمَةً وَذِكْرَىٰ لِقَوْمٍ يُؤْمِنُونَ
对不信的人要求降示惩罚的迹象 (见上节经文), 这节经文以充满怜悯的口 气答复了他们。它问他们说, 安拉已经给了他们以 «古兰经» 为形式的仁慈的迹象。如果他们按照 «古兰经» 去做, 他们能达到高超的地位而成为世界上一个光荣和可敬的民族。为什么他们还要降示一个惩罚的迹象呢?
To the demand of disbelievers for a Sign of punishment (see preceding verse), the present verse gives an answer full of pathos. It asks them, why do they demand a Sign of punishment when God has already given them a Sign of mercy in the form of the Qur’an by acting upon which they can acquire eminence and become an honoured and respected people in the world.
Commentary:
To the demand of disbelievers for a sign of punishment, the present verse gives an answer full of pathos. It asks disbelievers the pertinent question, viz. why do they demand a sign of punishment when We have already given them a sign of mercy in the form of the Quran by acting upon which they can acquire eminence and become an honoured and respected people in the world? Do they not see that the Quran has brought about a wonderful transformation in the lives of its followers? Does not this fact alone constitute a sign for them? The verse further implies that God will treat the people of the Holy Prophet with mercy and that they will be led to the right path through the Quran.
981
对不信的人要求降示惩罚的迹象 (见上节经文), 这节经文以充满怜悯的口 气答复了他们。它问他们说, 安拉已经给了他们以 «古兰经» 为形式的仁慈的迹象。如果他们按照 «古兰经» 去做, 他们能达到高超的地位而成为世界上一个光荣和可敬的民族。为什么他们还要降示一个惩罚的迹象呢?
2976
Commentary:
To the demand of disbelievers for a sign of punishment, the present verse gives an answer full of pathos. It asks disbelievers the pertinent question, viz. why do they demand a sign of punishment when We have already given them a sign of mercy in the form of the Quran by acting upon which they can acquire eminence and become an honoured and respected people in the world? Do they not see that the Quran has brought about a wonderful transformation in the lives of its followers? Does not this fact alone constitute a sign for them? The verse further implies that God will treat the people of the Holy Prophet with mercy and that they will be led to the right path through the Quran.
2260
To the demand of disbelievers for a Sign of punishment (see preceding verse), the present verse gives an answer full of pathos. It asks them, why do they demand a Sign of punishment when God has already given them a Sign of mercy in the form of the Qur’an by acting upon which they can acquire eminence and become an honoured and respected people in the world.