اتَّبِعُ
Appears 13 times in Quran
Derived Words (8)
Words derived from the stem "اتَّبِعُ".
- And follow
- So follow it
- follow, therefore
- follow me
- so follow me
- Follow
- but follow me
- and follow him
- follow me
Occurrences in Quran
Found 13 verses containing "اتَّبِعُ".
وَاِذَا قِیۡلَ لَہُمُ اتَّبِعُوۡا مَاۤ اَنۡزَلَ اللّٰہُ قَالُوۡا بَلۡ نَتَّبِعُ مَاۤ اَلۡفَیۡنَا عَلَیۡہِ اٰبَآءَنَاۤ ۗ اَوَلَوۡ کَانَ اٰبَآؤُہُمۡ لَا یَعۡقِلُوۡنَ شَیۡـًٔا وَّلَا یَہۡتَدُوۡنَ
5:105; 10:79; 21:53, 54; 31:22.
قرآنی الفاظ اَوَلَوْ ہیں۔ چونکہ عربی میں سوال کا لفظ بہرحال پہلے آتا ہے اور اردو میں عطف کے بعد۔ اس کا ترجمہ یہ ہوگا ’’اور کیا اگر‘‘ مگر اردو میں ’’اور کیا اگر‘‘ یہ تینوں لفظ جمع نہیں ہوتے بلکہ ایسے موقع پر ’’اورکیا‘‘ کی جگہ ایک لفظ ’’بھلا‘‘ کا بولا جاتا ہے۔ پس وہی لفظ اس جگہ استعمال کیا گیا ہے۔
5:105; 10:79; 21:53, 54; 31:22.
It is indeed strange, but nevertheless regrettable, that in matters of religion which so deeply concern his eternal life man is often content to follow blindly in the footsteps of his elders. But in worldly matters where only the interests of this life are at stake, and that too partially, he takes meticulous care to see that he adopts the right course, and does not blindly follow others.
5:105; 10:79; 21:53, 54; 31:22.
Commentary:
It is indeed strange, but nevertheless a hard fact, that in matters of religion which so deeply concern man, he is often content to follow blindly the footsteps of his forefathers and does not even care to satisfy himself that his forefathers were wise and well-guided people. On the other hand, in worldly matters where only the interests of this life are at stake, and that too partially, he often takes meticulous care to see that he adopts the right course and does not blindly follow others.
e
5:105; 10:79; 21:53, 54; 31:22.
2
قرآنی الفاظ اَوَلَوْ ہیں۔ چونکہ عربی میں سوال کا لفظ بہرحال پہلے آتا ہے اور اردو میں عطف کے بعد۔ اس کا ترجمہ یہ ہوگا ’’اور کیا اگر‘‘ مگر اردو میں ’’اور کیا اگر‘‘ یہ تینوں لفظ جمع نہیں ہوتے بلکہ ایسے موقع پر ’’اورکیا‘‘ کی جگہ ایک لفظ ’’بھلا‘‘ کا بولا جاتا ہے۔ پس وہی لفظ اس جگہ استعمال کیا گیا ہے۔
a
5:105; 10:79; 21:53, 54; 31:22.
177
Commentary:
It is indeed strange, but nevertheless a hard fact, that in matters of religion which so deeply concern man, he is often content to follow blindly the footsteps of his forefathers and does not even care to satisfy himself that his forefathers were wise and well-guided people. On the other hand, in worldly matters where only the interests of this life are at stake, and that too partially, he often takes meticulous care to see that he adopts the right course and does not blindly follow others.
b
5:105; 10:79; 21:53, 54; 31:22.
195
It is indeed strange, but nevertheless regrettable, that in matters of religion which so deeply concern his eternal life man is often content to follow blindly in the footsteps of his elders. But in worldly matters where only the interests of this life are at stake, and that too partially, he takes meticulous care to see that he adopts the right course, and does not blindly follow others.
قُلۡ اِنۡ کُنۡتُمۡ تُحِبُّوۡنَ اللّٰہَ فَاتَّبِعُوۡنِیۡ یُحۡبِبۡکُمُ اللّٰہُ وَیَغۡفِرۡ لَکُمۡ ذُنُوۡبَکُمۡ ۗ وَاللّٰہُ غَفُوۡرٌ رَّحِیۡمٌ
4:70.
4:70.
The verse emphatically declares that the goal to attain Divine love is now impossible of achievement except by following the Holy Prophet. It further removes the misunderstanding that may possibly arise from 2:63 that belief in the existence of God and in the Hereafter is alone sufficient for salvation.
4:70.
Commentary:
The verse is most important inasmuch as it pertains to the attainment of the love of God which is considered by Islam to be the highest goal of human life. It constitutes an open and unqualified challenge to mankind, particularly to Christians, who claim to be under the direct leadership of the "son of God", while they and the Jews both call themselves "the children of Allah and His beloved ones" (5:19). The verse emphatically declares that the goal pertaining to the attainment of Divine love is now impossible of achievement except by accepting Islam and following the Holy Prophet Muhammad. Those who seek to love God and attain to His nearness must follow the guidance of the Prophet of Islam, which will make them the beloved ones of God. This is the only door now left open for the attainment of Divine love; and as God loves only pure souls, such men as sincerely follow Islam and act upon its teachings will be purified by Him and have their faults forgiven them.
c
4:70.
b
4:70.
322
Commentary:
The verse is most important inasmuch as it pertains to the attainment of the love of God which is considered by Islam to be the highest goal of human life. It constitutes an open and unqualified challenge to mankind, particularly to Christians, who claim to be under the direct leadership of the "son of God", while they and the Jews both call themselves "the children of Allah and His beloved ones" (5:19). The verse emphatically declares that the goal pertaining to the attainment of Divine love is now impossible of achievement except by accepting Islam and following the Holy Prophet Muhammad. Those who seek to love God and attain to His nearness must follow the guidance of the Prophet of Islam, which will make them the beloved ones of God. This is the only door now left open for the attainment of Divine love; and as God loves only pure souls, such men as sincerely follow Islam and act upon its teachings will be purified by Him and have their faults forgiven them.
b
4:70.
398
The verse emphatically declares that the goal to attain Divine love is now impossible of achievement except by following the Holy Prophet. It further removes the misunderstanding that may possibly arise from 2:63 that belief in the existence of God and in the Hereafter is alone sufficient for salvation.
قُلۡ صَدَقَ اللّٰہُ ۗ فَاتَّبِعُوۡا مِلَّۃَ اِبۡرٰہِیۡمَ حَنِیۡفًا وَّمَا کَانَ مِنَ الۡمُشۡرِکِیۡنَ
3:68.
See 3:68.
By saying that Abraham was ever obedient to God, the verse hints that he did not prohibit the eating of any particular food of his own accord, as the Israelites have done. It purports to say that by differing from the Israelites in this matter, Islam does not go against the way and the practice of the Prophets of God, particularly that of Abraham.
See 3:68.
Commentary:
By saying that Abraham was ever obedient to God, the verse hints that he did not prohibit the eating of any particular meat of his own accord, as the Israelites have done. So by differing from the Israelites in this matter, Islam does not go against the way and the practice of the Prophets of God, particularly that of Abraham.
By saying that Abraham did not associate gods with Allah, the Jews are reminded that it is they themselves who set up gods with God and go against the religion of Abraham, to whom the will of his Master was all in all.
a
3:68.
a
See 3:68.
382
Commentary:
By saying that Abraham was ever obedient to God, the verse hints that he did not prohibit the eating of any particular meat of his own accord, as the Israelites have done. So by differing from the Israelites in this matter, Islam does not go against the way and the practice of the Prophets of God, particularly that of Abraham.
By saying that Abraham did not associate gods with Allah, the Jews are reminded that it is they themselves who set up gods with God and go against the religion of Abraham, to whom the will of his Master was all in all.
a
See 3:68.
442
By saying that Abraham was ever obedient to God, the verse hints that he did not prohibit the eating of any particular food of his own accord, as the Israelites have done. It purports to say that by differing from the Israelites in this matter, Islam does not go against the way and the practice of the Prophets of God, particularly that of Abraham.
وَاَنَّ ہٰذَا صِرٰطِیۡ مُسۡتَقِیۡمًا فَاتَّبِعُوۡہُ ۖ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِکُمۡ عَنۡ سَبِیۡلِہٖ ۚ ذٰلِکُمۡ وَصّٰٮکُمۡ بِہٖ لَعَلَّکُمۡ تَتَّقُوۡنَ
6:127.
6:127.
6:127.
Commentary:
All the above injunctions have been jointly referred to here and we are told that if we act upon these teachings, we shall come under the protection of God, Who will enable us to guard ourselves against all evil.
e
6:127.
a
6:127.
893
Commentary:
All the above injunctions have been jointly referred to here and we are told that if we act upon these teachings, we shall come under the protection of God, Who will enable us to guard ourselves against all evil.
f
6:127.
وَہٰذَا کِتٰبٌ اَنۡزَلۡنٰہُ مُبَارَکٌ فَاتَّبِعُوۡہُ وَاتَّقُوۡا لَعَلَّکُمۡ تُرۡحَمُوۡنَ
6:93; 21:51.
6:93; 21:51.
The verse signifies that the Qur’an is a revealed Book which contains all the imperishable teachings and eternal truths which were contained in the former Scriptures, this being the meaning of the word Mubarak (Lane). Thus by following the Qur’an Muslims are relieved of the necessity of seeking guidance from them.
6:93; 21:51.
Commentary:
The words, this is a Book, refer to the Quran. Before giving the command to follow the Quran, this verse gives the reasons thereof. The first reason is that it is a revealed Book, being sent down by God. The second reason is that it is مبارك(full of blessings) which, as the root meaning of the word implies, shows that it comprises in itself the blissful teachings of all the other Scriptures (for an explanation of the word مبارك see note on 6:93 above).
The verse purports to say (1) that as the Quran is a revealed Book, so you should accept it and thereby become recipients of all the favours attached to revealed Books; (2) that as it comprises in itself the teachings of all other revealed Scriptures, so you should leave all other Books and follow it alone.
h
6:93; 21:51.
a
6:93; 21:51.
895
Commentary:
The words, this is a Book, refer to the Quran. Before giving the command to follow the Quran, this verse gives the reasons thereof. The first reason is that it is a revealed Book, being sent down by God. The second reason is that it is مبارك(full of blessings) which, as the root meaning of the word implies, shows that it comprises in itself the blissful teachings of all the other Scriptures (for an explanation of the word مبارك see note on 6:93 above).
The verse purports to say (1) that as the Quran is a revealed Book, so you should accept it and thereby become recipients of all the favours attached to revealed Books; (2) that as it comprises in itself the teachings of all other revealed Scriptures, so you should leave all other Books and follow it alone.
c
6:93; 21:51.
932
The verse signifies that the Qur’an is a revealed Book which contains all the imperishable teachings and eternal truths which were contained in the former Scriptures, this being the meaning of the word Mubarak (Lane). Thus by following the Qur’an Muslims are relieved of the necessity of seeking guidance from them.
قُلۡ یٰۤاَیُّہَا النَّاسُ اِنِّیۡ رَسُوۡلُ اللّٰہِ اِلَیۡکُمۡ جَمِیۡعَۨا الَّذِیۡ لَہٗ مُلۡکُ السَّمٰوٰتِ وَالۡاَرۡضِ ۖ لَاۤ اِلٰہَ اِلَّا ہُوَ یُحۡیٖ وَیُمِیۡتُ ۖ فَاٰمِنُوۡا بِاللّٰہِ وَرَسُوۡلِہِ النَّبِیِّ الۡاُمِّیِّ الَّذِیۡ یُؤۡمِنُ بِاللّٰہِ وَکَلِمٰتِہٖ وَاتَّبِعُوۡہُ لَعَلَّکُمۡ تَہۡتَدُوۡنَ
21:108; 25:2; 34:29.
2:259; 23:81; 44:9; 57:3.
安拉的所有使者在伊斯兰教的先知之前的, 都是民族的先知, 他们的教导都是在他们选拔出来的时期内为他们被派往那里的各个民族准备的, 而穆圣是永远为全人类选出来的。他的降临是人类历史上独一无二的大事。它力图把所有不同的民族和社团团结成为一个大家庭--------一个完全消除掉肤色、种族和信念区别的人类大家庭。
21:108; 25:2; 34:29.
2:259; 23:81; 44:9; 57:3.
Whereas all the Divine Messengers who appeared before the Prophet of Islam were national Prophets whose teachings were meant for the peoples to whom they were sent and for the particular periods in which they were raised, the Holy Prophet was raised for the whole of mankind till the end of time. His advent was a unique event in human history. It sought to weld all the different nations and communities into one brotherhood—the Brotherhood of Man in which all the distinctions of colour, clime and creed were completely obliterated.
21:108; 25:2; 34:29.
2:259; 23:81; 44:9; 57:3.
Commentary:
This verse beautifully declares that the prophecies of the Old and New Testaments concerning the Promised Prophet have been fulfilled in the Holy Prophet.
The reference in the words, to Whom belongs the kingdom of the heavens and the earth, is to the fact that just as there is one kingdom in the heavens, so, as a result of the advent of the Holy Prophet, there will in future be only one spiritual kingdom on earth. It is to this kingdom that the prayer of Jesus (Matt. 6:10) refers. This prayer embodied a prophecy about the advent of the Holy Prophet.
The establishment of one spiritual kingdom on earth points to the fact that the Promised Prophet will be a Messenger of God to all mankind, and that by his advent all distinctions of race, nationality and colour will cease.
a
21:108; 25:2; 34:29.
b
2:259; 23:81; 44:9; 57:3.
523
安拉的所有使者在伊斯兰教的先知之前的, 都是民族的先知, 他们的教导都是在他们选拔出来的时期内为他们被派往那里的各个民族准备的, 而穆圣是永远为全人类选出来的。他的降临是人类历史上独一无二的大事。它力图把所有不同的民族和社团团结成为一个大家庭--------一个完全消除掉肤色、种族和信念区别的人类大家庭。
a
21:108; 25:2; 34:29.
b
2:259; 23:81; 44:9; 57:3.
1048
Commentary:
This verse beautifully declares that the prophecies of the Old and New Testaments concerning the Promised Prophet have been fulfilled in the Holy Prophet.
The reference in the words, to Whom belongs the kingdom of the heavens and the earth, is to the fact that just as there is one kingdom in the heavens, so, as a result of the advent of the Holy Prophet, there will in future be only one spiritual kingdom on earth. It is to this kingdom that the prayer of Jesus (Matt. 6:10) refers. This prayer embodied a prophecy about the advent of the Holy Prophet.
The establishment of one spiritual kingdom on earth points to the fact that the Promised Prophet will be a Messenger of God to all mankind, and that by his advent all distinctions of race, nationality and colour will cease.
b
21:108; 25:2; 34:29.
c
2:259; 23:81; 44:9; 57:3.
1060
Whereas all the Divine Messengers who appeared before the Prophet of Islam were national Prophets whose teachings were meant for the peoples to whom they were sent and for the particular periods in which they were raised, the Holy Prophet was raised for the whole of mankind till the end of time. His advent was a unique event in human history. It sought to weld all the different nations and communities into one brotherhood—the Brotherhood of Man in which all the distinctions of colour, clime and creed were completely obliterated.
وَلَقَدۡ قَالَ لَہُمۡ ہٰرُوۡنُ مِنۡ قَبۡلُ یٰقَوۡمِ اِنَّمَا فُتِنۡتُمۡ بِہٖ ۖ وَاِنَّ رَبَّکُمُ الرَّحۡمٰنُ فَاتَّبِعُوۡنِیۡ وَاَطِیۡعُوۡۤا اَمۡرِیۡ
The Qur’an here contradicts the Bible and clears Aaron of the charge of having made a molten calf for the Israelites to worship (Exod. 32: 4). It says that not only did Aaron not fashion the calf for them, on the other hand he prohibited them from worshipping the one which the Samiri had made for them. The charge has been dismissed as unfounded by Christian writers themselves (Enc. Brit. under "The Golden Calf").
Commentary:
The Quran here contradicts the Bible and clears Aaron of the charge of having made a molten calf for the Israelites to worship (Exod. 32:4). It says that not only did Aaron not fashion the calf for them but on the other hand prohibited them from worshipping the one which the Samiri had made for them. It offends against reason and common sense even to think that a Prophet of God who had heard His voice and had had communion with Him should have stooped so low as to worship a calf. The charge is patently so foolish that it has been dismissed as unfounded by Christian writers themselves (Enc. Brit. under "the Golden Calf" and under "Moses.")
As usual, in this case also the Bible has contradicted itself. Far from deserving condemnation on account of being involved in cow-worship, Aaron at God’s command was to be dressed with holy garments, be anointed and sanctified by Moses (Exod. 40:13).
The words "you have been tried by means of it" show that in the offer of calf-worship by the Samiri lay the greatest trial of the Israelites because this worship was calculated to destroy their national unity. The trials and tribulations which the Israelites had suffered at the hands of Pharaoh were nothing compared with the spiritual trial to which they had become exposed through the wicked designs of the Samiri. While the former had helped to cement their national unity, the latter had almost destroyed it. It had caused dissensions among the Israelites; and internecine discord and dissensions are more destructive of national unity than external dangers.
2304
Commentary:
The Quran here contradicts the Bible and clears Aaron of the charge of having made a molten calf for the Israelites to worship (Exod. 32:4). It says that not only did Aaron not fashion the calf for them but on the other hand prohibited them from worshipping the one which the Samiri had made for them. It offends against reason and common sense even to think that a Prophet of God who had heard His voice and had had communion with Him should have stooped so low as to worship a calf. The charge is patently so foolish that it has been dismissed as unfounded by Christian writers themselves (Enc. Brit. under "the Golden Calf" and under "Moses.")
As usual, in this case also the Bible has contradicted itself. Far from deserving condemnation on account of being involved in cow-worship, Aaron at God’s command was to be dressed with holy garments, be anointed and sanctified by Moses (Exod. 40:13).
The words "you have been tried by means of it" show that in the offer of calf-worship by the Samiri lay the greatest trial of the Israelites because this worship was calculated to destroy their national unity. The trials and tribulations which the Israelites had suffered at the hands of Pharaoh were nothing compared with the spiritual trial to which they had become exposed through the wicked designs of the Samiri. While the former had helped to cement their national unity, the latter had almost destroyed it. It had caused dissensions among the Israelites; and internecine discord and dissensions are more destructive of national unity than external dangers.
1845
The Qur’an here contradicts the Bible and clears Aaron of the charge of having made a molten calf for the Israelites to worship (Exod. 32: 4). It says that not only did Aaron not fashion the calf for them, on the other hand he prohibited them from worshipping the one which the Samiri had made for them. The charge has been dismissed as unfounded by Christian writers themselves (Enc. Brit. under "The Golden Calf").
وَقَالَ الَّذِیۡنَ کَفَرُوۡا لِلَّذِیۡنَ اٰمَنُوا اتَّبِعُوۡا سَبِیۡلَنَا وَلۡنَحۡمِلۡ خَطٰیٰکُمۡ وَمَا ہُمۡ بِحٰمِلِیۡنَ مِنۡ خَطٰیٰہُمۡ مِّنۡ شَیۡءٍ ۖ اِنَّہُمۡ لَکٰذِبُوۡنَ
آیت میں واؤ کا لفظ آتا ہے جس کا ترجمہ ’’اور‘‘ ہوتا ہے لیکن چونکہ اُردو میں یہ بے معنے ہو جاتا ہے اس لئے ہم نے اس کا ترجمہ چھوڑ دیا ہے۔
14:22; 40:48.
Besides the hypocrites, there is another class of men, the aggressive leaders of disbelief, who, taking advantage of their own high social status, seek to mislead others who are not so highly placed in life, telling them that they will bear all the loss the latter will incur by accepting their lead and by refusing to accept the true new Faith.
14:22; 40:48.
Commentary:
Besides the hypocrites there is another class of men—the aggressive leaders of disbelief, who, taking advantage of their own high social status, seek to mislead others who are not so highly placed in life, telling them that they will bear all the loss the latter will incur by accepting their lead and by refusing to accept the true new Faith.
f
14:22; 40:48.
970
除了伪信的人以外, 还有另一类人--------不信者的那些放肆的首领--------他们利用自己在社会上较高的地位, 竭力想把那些生活地位并不高的人们引向歧途, 他们对后者说只是接受他们的领导并且拒绝接受真正新的宗教, 他们将承担后者所招致的一切损失。
1
آیت میں واؤ کا لفظ آتا ہے جس کا ترجمہ ’’اور‘‘ ہوتا ہے لیکن چونکہ اُردو میں یہ بے معنے ہو جاتا ہے اس لئے ہم نے اس کا ترجمہ چھوڑ دیا ہے۔
a
14:22; 40:48.
2949
Commentary:
Besides the hypocrites there is another class of men—the aggressive leaders of disbelief, who, taking advantage of their own high social status, seek to mislead others who are not so highly placed in life, telling them that they will bear all the loss the latter will incur by accepting their lead and by refusing to accept the true new Faith.
d
14:22; 40:48.
2242
Besides the hypocrites, there is another class of men, the aggressive leaders of disbelief, who, taking advantage of their own high social status, seek to mislead others who are not so highly placed in life, telling them that they will bear all the loss the latter will incur by accepting their lead and by refusing to accept the true new Faith.
وَاِذَا قِیۡلَ لَہُمُ اتَّبِعُوۡا مَاۤ اَنۡزَلَ اللّٰہُ قَالُوۡا بَلۡ نَتَّبِعُ مَا وَجَدۡنَا عَلَیۡہِ اٰبَآءَنَاۤ ۚ اَوَلَوۡ کَانَ الشَّیۡطٰنُ یَدۡعُوۡہُمۡ اِلٰی عَذَابِ السَّعِیۡرِ
5:105; 10:79; 21:54.
5:105; 10:79; 21:54.
Man is so constituted that he is not easily persuaded to give up his old ideas and beliefs. The one constant obstacle that the Prophets of God have had to meet from disbelievers is that the latter would not give up their old ancestral ways and beliefs. Old superstitions indeed die hard.
5:105; 10:79; 21:54.
Commentary:
Man is so constituted that he is not easily persuaded to give up his old ideas and beliefs. The one constant obstacle that the Prophets of God have had to meet from disbelievers is that the latter would not give up their old ancestral ways and beliefs. Old superstitions indeed die hard.
a
5:105; 10:79; 21:54.
a
5:105; 10:79; 21:54.
3048
Commentary:
Man is so constituted that he is not easily persuaded to give up his old ideas and beliefs. The one constant obstacle that the Prophets of God have had to meet from disbelievers is that the latter would not give up their old ancestral ways and beliefs. Old superstitions indeed die hard.
c
5:105; 10:79; 21:54.
2312
Man is so constituted that he is not easily persuaded to give up his old ideas and beliefs. The one constant obstacle that the Prophets of God have had to meet from disbelievers is that the latter would not give up their old ancestral ways and beliefs. Old superstitions indeed die hard.
وَجَآءَ مِنۡ اَقۡصَا الۡمَدِیۡنَۃِ رَجُلٌ یَّسۡعٰی قَالَ یٰقَوۡمِ اتَّبِعُوا الۡمُرۡسَلِیۡنَ
28:21.
The words 'farthest part of the town' may signify a place far away from the Centre of Islam.
The implied reference in the word Rajulun may be to the Promised Messiah who has been referred to as such in a well-known saying of the Holy Prophet (Bukhari, Kitabut-Tafsir).
Words analogous in meaning and significance to the word Yas‘a (running) have also been used about the Promised Messiah by the Holy Prophet in some of his sayings which point to his tireless, quick and indefatigable work for the cause of Islam.
28:21.
Commentary:
The implied reference in the word رجل signifying "a great man", may be to the Promised Messiah who has been referred to as رجل in several sayings of the Holy Prophet. In one of his very well-known sayings the Holy Prophet is reported to have said:
لو کان الایمان معلقا بالثریا لناله رجل من أبناء فارس i.e. If the Faith were to go up to the Pleiades, a man from among the sons of Persia would bring it down to the earth (Bukhari, Kitabut-Tafsir).
المدینة (the town) in the expression اقصا المدینة (farthest part of the town) may stand for القریة (36:14) or for مدینة النبی i.e. the town of the Holy Prophet. In the latter sense of the word, the expression أقصا المدینة may signify that the Promised Messiah would be born in a place far away from المدینة, the second Centre and Headquarters of Islam. In another verse of the Quran (17:2), the scene of the Second Advent of the Holy Prophet has been spoken of as المسجد الاقصی i.e. the Distant Mosque. Words analogous in meaning and significance to the word یسعی (running) have also been used about the Promised Messiah by the Holy Prophet in some of his sayings which point to his tireless, quick and indefatigable work for the cause of Islam.
All the above references seem to point to the Promised Messiah as being the رجل (the Great Man) mentioned in the verse under comment. It is the Promised Messiah who, for the first time, revealed to the world the Quranic truth that Founders of all the great religions of the world were Divine Messengers, as the words, "he said, 'O my people, follow the Messengers'", point out.
c
28:21.
1063
رَجُلٌ (Rajulun) 这一单词含蓄地指的可能是穆圣在他著名的一句话中所谈到的那一位主许的迈喜合 (بُخَارِی كِتَابُ التَّفْسِيْر, Bukhari, Kitabut-Tafsir)。
1064
“从城市的最远处” 这些字可能意示远离伊斯兰教中心的一个地方。
1065
和 يَسْعٰى (Yas‘a) 奔跑这一单词意义相似的一些单词, 在穆圣有些讲话中谈 到主许的迈喜合时, 也被用过, 意指主许迈喜合为了伊斯兰教的事业不停地、教捷地并且坚持不懈地工作。
a
28:21.
3226
Commentary:
The implied reference in the word رجل signifying "a great man", may be to the Promised Messiah who has been referred to as رجل in several sayings of the Holy Prophet. In one of his very well-known sayings the Holy Prophet is reported to have said:
لو کان الایمان معلقا بالثریا لناله رجل من أبناء فارس i.e. If the Faith were to go up to the Pleiades, a man from among the sons of Persia would bring it down to the earth (Bukhari, Kitabut-Tafsir).
المدینة (the town) in the expression اقصا المدینة (farthest part of the town) may stand for القریة (36:14) or for مدینة النبی i.e. the town of the Holy Prophet. In the latter sense of the word, the expression أقصا المدینة may signify that the Promised Messiah would be born in a place far away from المدینة, the second Centre and Headquarters of Islam. In another verse of the Quran (17:2), the scene of the Second Advent of the Holy Prophet has been spoken of as المسجد الاقصی i.e. the Distant Mosque. Words analogous in meaning and significance to the word یسعی (running) have also been used about the Promised Messiah by the Holy Prophet in some of his sayings which point to his tireless, quick and indefatigable work for the cause of Islam.
All the above references seem to point to the Promised Messiah as being the رجل (the Great Man) mentioned in the verse under comment. It is the Promised Messiah who, for the first time, revealed to the world the Quranic truth that Founders of all the great religions of the world were Divine Messengers, as the words, "he said, 'O my people, follow the Messengers'", point out.
b
28:21.
2436
The words 'farthest part of the town' may signify a place far away from the Centre of Islam.
2437
The implied reference in the word Rajulun may be to the Promised Messiah who has been referred to as such in a well-known saying of the Holy Prophet (Bukhari, Kitabut-Tafsir).
2438
Words analogous in meaning and significance to the word Yas‘a (running) have also been used about the Promised Messiah by the Holy Prophet in some of his sayings which point to his tireless, quick and indefatigable work for the cause of Islam.