اُوۡحِیَ
Appears 11 times in Quran
Derived Words (4)
Words derived from the stem "اُوۡحِیَ".
- has been revealed
- has been revealed to
- It has been revealed
- It has indeed been revealed
- And this Qur’an has been revealed to me
- And it was revealed
Occurrences in Quran
Found 11 verses containing "اُوۡحِیَ".
قُلۡ اَیُّ شَیۡءٍ اَکۡبَرُ شَہٰدَۃً ۖ قُلِ اللّٰہُ ۖ شَہِیۡدٌۢ بَیۡنِیۡ وَبَیۡنَکُمۡ ۚ وَاُوۡحِیَ اِلَیَّ ہٰذَا الۡقُرۡاٰنُ لِاُنۡذِرَکُمۡ بِہٖ وَمَنۡۢ بَلَغَ ۚ اَئِنَّکُمۡ لَتَشۡہَدُوۡنَ اَنَّ مَعَ اللّٰہِ اٰلِہَۃً اُخۡرٰی ۚ قُل لَّاۤ اَشۡہَدُ ۚ قُلۡ اِنَّمَا ہُوَ اِلٰہٌ وّٰحِدٌ وَّاِنَّنِیۡ بَرِیۡٓءٌ مِّمَّا تُشۡرِکُوۡنَ
4:167; 13:44; 29:53.
安拉以三种不同方式作证--------以 «古兰经» 的启示作证。这是第一种作证方式。第二种和第三种作证方式将在以下的经文中谈及。
4:167; 13:44; 29:53.
God bears witness in three different ways,—by the revelation of the Qur’an. This is the first witness. The second and the third witnesses are mentioned in the following verses.
4:167; 13:44; 29:53.
Commentary:
God Himself answers the question which He has put in the beginning of the verse; for the disbelievers did not know how to answer. They could not think that God also could bear witness. The answer has been given by God in order to instruct and teach believers.
Now the question is, how does God bear witness? This verse and the next two mention three ways by which God bears witness to the truth of the Holy Prophet. The first is by means of the Quran. This Quran has been revealed to me, the verse calls upon the Holy Prophet to say, so that with it I may warn you and whomsoever it reaches. These words signify that whosoever opposes the Quran and obstructs it will be visited by Divine punishment. This punishment will constitute God’s testimony to the truth of the Holy Prophet. The second and the third ways by which God bears witness are mentioned in the verses that follow.
g
4:167; 13:44; 29:53.
419
安拉以三种不同方式作证--------以 «古兰经» 的启示作证。这是第一种作证方式。第二种和第三种作证方式将在以下的经文中谈及。
a
4:167; 13:44; 29:53.
767
Commentary:
God Himself answers the question which He has put in the beginning of the verse; for the disbelievers did not know how to answer. They could not think that God also could bear witness. The answer has been given by God in order to instruct and teach believers.
Now the question is, how does God bear witness? This verse and the next two mention three ways by which God bears witness to the truth of the Holy Prophet. The first is by means of the Quran. This Quran has been revealed to me, the verse calls upon the Holy Prophet to say, so that with it I may warn you and whomsoever it reaches. These words signify that whosoever opposes the Quran and obstructs it will be visited by Divine punishment. This punishment will constitute God’s testimony to the truth of the Holy Prophet. The second and the third ways by which God bears witness are mentioned in the verses that follow.
d
4:167; 13:44; 29:53.
833
God bears witness in three different ways,—by the revelation of the Qur’an. This is the first witness. The second and the third witnesses are mentioned in the following verses.
وَمَنۡ اَظۡلَمُ مِمَّنِ افۡتَرٰی عَلَی اللّٰہِ کَذِبًا اَوۡ قَالَ اُوۡحِیَ اِلَیَّ وَلَمۡ یُوۡحَ اِلَیۡہِ شَیۡءٌ وَّمَنۡ قَالَ سَاُنۡزِلُ مِثۡلَ مَاۤ اَنۡزَلَ اللّٰہُ ۗ وَلَوۡ تَرٰۤی اِذِ الظّٰلِمُوۡنَ فِیۡ غَمَرٰتِ الۡمَوۡتِ وَالۡمَلٰٓئِکَۃُ بَاسِطُوۡۤا اَیۡدِیۡہِمۡ اَخۡرِجُوۡۤا اَنۡفُسَکُمُ ۖ الۡیَوۡمَ تُجۡزَوۡنَ عَذَابَ الۡہُوۡنِ بِمَا کُنۡتُمۡ تَقُوۡلُوۡنَ عَلَی اللّٰہِ غَیۡرَ الۡحَقِّ وَکُنۡتُمۡ عَنۡ اٰیٰتِہٖ تَسۡتَکۡبِرُوۡنَ
46:21.
6:22; 7:38; 10:18; 11:19; 61:8.
This torment is not to be identified with the ordinary agonies of death, which are shared, under the general law of nature, by righteous and unrighteous alike, but to the specific punishment that clings to the rejectors of Prophets from the very moment of their death.
6:22; 7:38; 10:18; 11:19; 61:8.
46:21.
Commentary:
The verse gives another reason of the fact that the Quran is the revealed Word of God. If this Book, says the verse, is not the Word of God, then he who has forged this lie against God is the most guilty of men and cannot escape Divine punishment. But the verse also reminds deniers or rejecters that if the Quran is not a forged Book but the Word of God, as it actually is, then they are as great offenders as the one who forges a lie against God. In this case, it will be they who will be visited with Divine punishment.
The second sentence, i.e. or says, It has been revealed to me while nothing has been revealed to him, may be taken as an explanation or elaboration of the first sentence, i.e. who forges a lie against Allah; or the first sentence is general, while the second is particular. For instance, falsely to ascribe any teaching to God will come under the first category, and to claim falsely that God has spoken to him particular words will come under the second.
By saying, I will send down the like of that which Allah has sent down, a disbeliever only borrows the phraseology of those whom he addresses, viz. believers. Being a disbeliever in Divine revelation, he does not believe that God sends down anything, so he only quotes the expression made use of by believers concerning Divine revelation. Another instance of such usage is to be met with in 5:44.
The words, if thou couldst only see, signify that if anyone should witness the torment which the deniers of Prophets undergo when their souls leave their bodies, he would at once realize how severe is the torment of those who reject a Divine Messenger. This torment is not to be identified with the ordinary agonies of death, which are shared, under the general law of nature, by righteous and unrighteous alike, but to the specific punishment that clings to the rejecters of Prophets from the very moment of their death. The "punishment of disgrace" mentioned in the latter part of the verse refers, as the words "this day" indicate, not to the punishment of Hell but to the punishment which sinners begin to undergo immediately after death and before the Day of Resurrection. This is known as عذاب القبر (‘Adhabul-Qabr), i.e. punishment in the grave, in Islamic religious terminology, قبر or grave being the name given to the place where souls are kept after death but before Resurrection. Says the Holy Prophet: "When anyone dies, a window is opened out for him in the grave facing Heaven or Hell as the case may be" (Majah, ch. on Qabr). This is, of course, not the final retribution but only preparatory to it.
a
6:22; 7:38; 10:18; 11:19; 61:8.
b
46:21.
a
6:22; 7:38; 10:18; 11:19; 61:8.
b
46:21.
836
Commentary:
The verse gives another reason of the fact that the Quran is the revealed Word of God. If this Book, says the verse, is not the Word of God, then he who has forged this lie against God is the most guilty of men and cannot escape Divine punishment. But the verse also reminds deniers or rejecters that if the Quran is not a forged Book but the Word of God, as it actually is, then they are as great offenders as the one who forges a lie against God. In this case, it will be they who will be visited with Divine punishment.
The second sentence, i.e. or says, It has been revealed to me while nothing has been revealed to him, may be taken as an explanation or elaboration of the first sentence, i.e. who forges a lie against Allah; or the first sentence is general, while the second is particular. For instance, falsely to ascribe any teaching to God will come under the first category, and to claim falsely that God has spoken to him particular words will come under the second.
By saying, I will send down the like of that which Allah has sent down, a disbeliever only borrows the phraseology of those whom he addresses, viz. believers. Being a disbeliever in Divine revelation, he does not believe that God sends down anything, so he only quotes the expression made use of by believers concerning Divine revelation. Another instance of such usage is to be met with in 5:44.
The words, if thou couldst only see, signify that if anyone should witness the torment which the deniers of Prophets undergo when their souls leave their bodies, he would at once realize how severe is the torment of those who reject a Divine Messenger. This torment is not to be identified with the ordinary agonies of death, which are shared, under the general law of nature, by righteous and unrighteous alike, but to the specific punishment that clings to the rejecters of Prophets from the very moment of their death. The "punishment of disgrace" mentioned in the latter part of the verse refers, as the words "this day" indicate, not to the punishment of Hell but to the punishment which sinners begin to undergo immediately after death and before the Day of Resurrection. This is known as عذاب القبر (‘Adhabul-Qabr), i.e. punishment in the grave, in Islamic religious terminology, قبر or grave being the name given to the place where souls are kept after death but before Resurrection. Says the Holy Prophet: "When anyone dies, a window is opened out for him in the grave facing Heaven or Hell as the case may be" (Majah, ch. on Qabr). This is, of course, not the final retribution but only preparatory to it.
a
46:21.
d
6:22; 7:38; 10:18; 11:19; 61:8.
877
This torment is not to be identified with the ordinary agonies of death, which are shared, under the general law of nature, by righteous and unrighteous alike, but to the specific punishment that clings to the rejectors of Prophets from the very moment of their death.
اِتَّبِعۡ مَاۤ اُوۡحِیَ اِلَیۡکَ مِنۡ رَّبِّکَ ۖ لَاۤ اِلٰہَ اِلَّا ہُوَ ۖ وَاَعۡرِضۡ عَنِ الۡمُشۡرِکِیۡنَ
10:110; 33:3.
10:110; 33:3.
10:110; 33:3.
a
10:110; 33:3.
b
10:110; 33:3.
b
10:110; 33:3.
قُل لَّاۤ اَجِدُ فِیۡ مَاۤ اُوۡحِیَ اِلَیَّ مُحَرَّمًا عَلٰی طَاعِمٍ یَّطۡعَمُہٗۤ اِلَّاۤ اَنۡ یَّکُوۡنَ مَیۡتَۃً اَوۡ دَمًا مَّسۡفُوۡحًا اَوۡ لَحۡمَ خِنۡزِیۡرٍ فَاِنَّہٗ رِجۡسٌ اَوۡ فِسۡقًا اُہِلَّ لِغَیۡرِ اللّٰہِ بِہٖ ۚ فَمَنِ اضۡطُرَّ غَیۡرَ بَاغٍ وَّلَا عَادٍ فَاِنَّ رَبَّکَ غَفُوۡرٌ رَّحِیۡمٌ
یعنی جو کچھ اسلام میں حلال ہے وہ ملک میں نہ ملے اور پھر یہ اتنا ہی کھائے جس سے موت ٹل جائے۔
یعنی اس پر کوئی گرفت نہ ہوگی۔
2:174; 5:4; 16:116.
6:122.
The verse points out that the laws made by pagan Arabs with regard to permissible and forbidden foods were arbitrary, without any wisdom underlying them; while the food-laws prescribed by Islam are based on reason and wisdom. Basically speaking, Islam forbids four things—three on the basis of their being Rijs, i.e. unclean and impure; and one on the basis of its being Fisq, i.e. profane and irreligious. The first-mentioned three things are carrion, the blood which pours out when an animal is slaughtered or wounded and the flesh of swine. All these are, as the verse says, Rijs (unclean and impure), i.e. they are harmful both to the physical and moral health of man. The word Rijs, it must be noted, is to be read with each of the three first-mentioned forbidden things. The fourth thing forbidden is that on which the name of anything other than Allah, is pronounced. It is Fisq (profane), i.e. a source of disobedience or rebellion against God. The eating of such food is calc
2:174; 5:4; 16:116.
6:122.
Commentary:
The verse points out that the laws made by pagan Arabs with regard to permissible and forbidden foods were arbitrary, without any wisdom underlying them; while the food-laws made by Islam were based on reason and deep wisdom. Fundamentally speaking, Islam forbids four things__ three on the basis of their being رجس i.e. unclean and impure, and one on the basis of its being فسق i.e. profane and irreligious. The three first-mentioned things are (1) carrion, (2) the blood which pours out when an animal is slaughtered or wounded and (3) the flesh of swine. All these are, as the verse says, رجسi.e. unclean and impure, i.e. they are harmful to the physical and moral health of man. The word رجس it must be noted, is to be read with each of the three first-mentioned forbidden things.
The fourth thing forbidden is that on which the name of one other than Allah is pronounced. The reason for the prohibition of this kind of food lies in the fact that such food is, as the verse calls it, فسق i.e. profane, viz. a source of disobedience or rebellion against God. The eating of such food will injure the spiritual health of man and will crush his feelings of love and jealousy for God. See also 2:174.
a
2:174; 5:4; 16:116.
b
6:122.
1
یعنی جو کچھ اسلام میں حلال ہے وہ ملک میں نہ ملے اور پھر یہ اتنا ہی کھائے جس سے موت ٹل جائے۔
2
یعنی اس پر کوئی گرفت نہ ہوگی۔
a
2:174; 5:4; 16:116.
b
6:122.
885
Commentary:
The verse points out that the laws made by pagan Arabs with regard to permissible and forbidden foods were arbitrary, without any wisdom underlying them; while the food-laws made by Islam were based on reason and deep wisdom. Fundamentally speaking, Islam forbids four things__ three on the basis of their being رجس i.e. unclean and impure, and one on the basis of its being فسق i.e. profane and irreligious. The three first-mentioned things are (1) carrion, (2) the blood which pours out when an animal is slaughtered or wounded and (3) the flesh of swine. All these are, as the verse says, رجسi.e. unclean and impure, i.e. they are harmful to the physical and moral health of man. The word رجس it must be noted, is to be read with each of the three first-mentioned forbidden things.
The fourth thing forbidden is that on which the name of one other than Allah is pronounced. The reason for the prohibition of this kind of food lies in the fact that such food is, as the verse calls it, فسق i.e. profane, viz. a source of disobedience or rebellion against God. The eating of such food will injure the spiritual health of man and will crush his feelings of love and jealousy for God. See also 2:174.
b
2:174; 5:4; 16:116.
c
6:122.
924
The verse points out that the laws made by pagan Arabs with regard to permissible and forbidden foods were arbitrary, without any wisdom underlying them; while the food-laws prescribed by Islam are based on reason and wisdom. Basically speaking, Islam forbids four things—three on the basis of their being Rijs, i.e. unclean and impure; and one on the basis of its being Fisq, i.e. profane and irreligious. The first-mentioned three things are carrion, the blood which pours out when an animal is slaughtered or wounded and the flesh of swine. All these are, as the verse says, Rijs (unclean and impure), i.e. they are harmful both to the physical and moral health of man. The word Rijs, it must be noted, is to be read with each of the three first-mentioned forbidden things. The fourth thing forbidden is that on which the name of anything other than Allah, is pronounced. It is Fisq (profane), i.e. a source of disobedience or rebellion against God. The eating of such food is calc
وَاُوۡحِیَ اِلٰی نُوۡحٍ اَنَّہٗ لَنۡ یُّؤۡمِنَ مِنۡ قَوۡمِکَ اِلَّا مَنۡ قَدۡ اٰمَنَ فَلَا تَبۡتَئِسۡ بِمَا کَانُوۡا یَفۡعَلُوۡنَ
The prayer referred to in 71:27, 28 seems to have been uttered after the verse under comment was revealed. According to the verse under comment Noah was informed of God’s decision that no one from among his people would now believe in him. Hence his prayer (71:27, 28) was nothing more than a submission to God’s will and decree. All that the prayer meant was that God might carry out His decree about the destruction of his people.
Important Words:
فلاتبتئس (grieve not therefore). تبتئس is derived from بئس meaning, he was or became in a state of distress, etc. ابتاس منه or ابتاس به means, he was distressed at it; or he grieved at it (Lane). See also 2:178.
Commentary:
This verse throws some light on Noah’s prayer referred to in 71:27, 28. In the verse under comment Noah is told that he would have no more converts from his people but that he should not grieve on that account. This shows that up to the time when this revelation was sent to Noah, he had not despaired of his people and was always worrying over their disbelief. So the prayer referred to in 71:27, 28 must have been offered not prior to, but after, this revelation. In this revelation he was informed of God’s decision that no more persons from among his people would believe in him. All those who deserved to be rightly guided and who sincerely sought after Divine guidance had already been converted. Hence the prayer of Noah was no more than a submission to God’s decree. For, when God Himself had decided to destroy his wicked people, it was meaningless on Noah’s part to pray for their destruction. So all that Noah’s prayer meant was that God might carry out His decree about the destruction of his people, for he was now reconciled to it.
It often happens that a Prophet even after he has come to know of God’s decision to destroy a people, continues to pray for them, hoping that God may alter His decree and the people may yet believe and be saved. Noah also continued to pray for his people until he saw that further postponement of the punishment was prejudicial to the best interests of Faith. He then prayed that God might carry out His decree against his people.
Even if it be admitted that Noah did not merely ask God to carry out His decree but actually prayed for the destruction of his people, such a prayer cannot be held to be inconsistent with the dignity of a Prophet, for a prayer offered under Divine command can in no case be said to be derogatory to his dignity. When the All-Knowing God Himself discloses to a Prophet the perversity of his people and their inevitable doom, then a prayer on his part that such people should remain deprived of Divine guidance is no more than a simple statement of an existing fact.
1418
Important Words:
فلاتبتئس (grieve not therefore). تبتئس is derived from بئس meaning, he was or became in a state of distress, etc. ابتاس منه or ابتاس به means, he was distressed at it; or he grieved at it (Lane). See also 2:178.
Commentary:
This verse throws some light on Noah’s prayer referred to in 71:27, 28. In the verse under comment Noah is told that he would have no more converts from his people but that he should not grieve on that account. This shows that up to the time when this revelation was sent to Noah, he had not despaired of his people and was always worrying over their disbelief. So the prayer referred to in 71:27, 28 must have been offered not prior to, but after, this revelation. In this revelation he was informed of God’s decision that no more persons from among his people would believe in him. All those who deserved to be rightly guided and who sincerely sought after Divine guidance had already been converted. Hence the prayer of Noah was no more than a submission to God’s decree. For, when God Himself had decided to destroy his wicked people, it was meaningless on Noah’s part to pray for their destruction. So all that Noah’s prayer meant was that God might carry out His decree about the destruction of his people, for he was now reconciled to it.
It often happens that a Prophet even after he has come to know of God’s decision to destroy a people, continues to pray for them, hoping that God may alter His decree and the people may yet believe and be saved. Noah also continued to pray for his people until he saw that further postponement of the punishment was prejudicial to the best interests of Faith. He then prayed that God might carry out His decree against his people.
Even if it be admitted that Noah did not merely ask God to carry out His decree but actually prayed for the destruction of his people, such a prayer cannot be held to be inconsistent with the dignity of a Prophet, for a prayer offered under Divine command can in no case be said to be derogatory to his dignity. When the All-Knowing God Himself discloses to a Prophet the perversity of his people and their inevitable doom, then a prayer on his part that such people should remain deprived of Divine guidance is no more than a simple statement of an existing fact.
1313
The prayer referred to in 71:27, 28 seems to have been uttered after the verse under comment was revealed. According to the verse under comment Noah was informed of God’s decision that no one from among his people would now believe in him. Hence his prayer (71:27, 28) was nothing more than a submission to God’s will and decree. All that the prayer meant was that God might carry out His decree about the destruction of his people.
وَاتۡلُ مَاۤ اُوۡحِیَ اِلَیۡکَ مِنۡ کِتَابِ رَبِّکَ ۖ لَا مُبَدِّلَ لِکَلِمٰتِہٖ وَلَنۡ تَجِدَ مِنۡ دُوۡنِہٖ مُلۡتَحَدًا
6:35, 116; 10:65.
6:35, 116; 10:65.
29:46.
6:35, 116; 10:65.
Commentary:
The verse makes it clear that the above account of the Dwellers of the Cave is not meant merely as an interesting narrative but refers to events of the past of great spiritual significance, at the same time constituting a forewarning to Muslims to be always prepared for hardships like those that the Dwellers of the Cave had to suffer. In fact according to Ibn ‘Abbas the Holy Prophet is reported to have said that اصحاب الکھف (Dwellers of the Cave) are the companions of the Imam Mahdi (Manthur). The words, there is none who can change His words, also support the assumption that the account of the Dwellers of the Cave contains mighty prophecies, otherwise there was no sense in using such challenging words as these. See the following verses.
a
6:35, 116; 10:65.
a
29:46.
b
6:35, 116; 10:65.
2068
Commentary:
The verse makes it clear that the above account of the Dwellers of the Cave is not meant merely as an interesting narrative but refers to events of the past of great spiritual significance, at the same time constituting a forewarning to Muslims to be always prepared for hardships like those that the Dwellers of the Cave had to suffer. In fact according to Ibn ‘Abbas the Holy Prophet is reported to have said that اصحاب الکھف (Dwellers of the Cave) are the companions of the Imam Mahdi (Manthur). The words, there is none who can change His words, also support the assumption that the account of the Dwellers of the Cave contains mighty prophecies, otherwise there was no sense in using such challenging words as these. See the following verses.
c
6:35, 116; 10:65.
اِنَّا قَدۡ اُوۡحِیَ اِلَیۡنَاۤ اَنَّ الۡعَذَابَ عَلٰی مَنۡ کَذَّبَ وَتَوَلّٰی
اُتۡلُ مَاۤ اُوۡحِیَ اِلَیۡکَ مِنَ الۡکِتٰبِ وَاَقِمِ الصَّلٰوۃَ ۖ اِنَّ الصَّلٰوۃَ تَنۡہٰی عَنِ الۡفَحۡشَآءِ وَالۡمُنۡکَرِ ۗ وَلَذِکۡرُ اللّٰہِ اَکۡبَرُ ۗ وَاللّٰہُ یَعۡلَمُ مَا تَصۡنَعُوۡنَ
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.
وَلَقَدۡ اُوۡحِیَ اِلَیۡکَ وَاِلَی الَّذِیۡنَ مِنۡ قَبۡلِکَ لَئِنۡ اَشۡرَکۡتَ لَیَحۡبَطَنَّ عَمَلُکَ وَلَتَکُوۡنَنَّ مِنَ الۡخٰسِرِیۡنَ
6:89.
6:89.
6:89.
Commentary:
The verse is of general application, and stresses the futility and stupidity of polytheistic beliefs and idolatrous practices.
b
6:89.
a
6:89.
3483
Commentary:
The verse is of general application, and stresses the futility and stupidity of polytheistic beliefs and idolatrous practices.
d
6:89.
فَاسۡتَمۡسِکۡ بِالَّذِیۡۤ اُوۡحِیَ اِلَیۡکَ ۖ اِنَّکَ عَلٰی صِرٰطٍ مُّسۡتَقِیۡمٍ
11:113.
11:113.
11:113.
h
11:113.
b
11:113.
c
11:113.