تَرٰی
Appears 24 times in Quran
Derived Words (7)
Words derived from the stem "تَرٰی".
- And thou seest
- And thou wilt see
- Has he forged
- be devised
- has been forged
- than he who invents
- forges
- He has forged
- invents
- who has forged
- Seest thou
- thou see
- Thou shalt see
- thou thinkest
- thou wilt see
- purchased
Occurrences in Quran
Found 24 verses containing "تَرٰی".
فَمَنِ افۡتَرٰی عَلَی اللّٰہِ الۡکَذِبَ مِنۡۢ بَعۡدِ ذٰلِکَ فَاُولٰٓئِکَ ہُمُ الظّٰلِمُوۡنَ
Dhalika refers to the statement made in the preceding verse. To say that such and such parts of food were disallowed by God whereas He had not forbidden them, amounted to forging a lie against God.
Commentary:
The word ذالك (this) refers to the statement made in the preceding verse. To say that such and such parts of food were disallowed by God whereas He had not forbidden them, or even without directly attributing any commandant to God persistently to abstain from partaking of a lawful food without just reason virtually amounted to forging a lie against God which only wrongdoers could resort to.
381
Commentary:
The word ذالك (this) refers to the statement made in the preceding verse. To say that such and such parts of food were disallowed by God whereas He had not forbidden them, or even without directly attributing any commandant to God persistently to abstain from partaking of a lawful food without just reason virtually amounted to forging a lie against God which only wrongdoers could resort to.
441
Dhalika refers to the statement made in the preceding verse. To say that such and such parts of food were disallowed by God whereas He had not forbidden them, amounted to forging a lie against God.
وَتَرٰی کَثِیۡرًا مِّنۡہُمۡ یُسٰرِعُوۡنَ فِی الۡاِثۡمِ وَالۡعُدۡوٰنِ وَاَکۡلِہِمُ السُّحۡتَ ۚ لَبِئۡسَ مَا کَانُوۡا یَعۡمَلُوۡنَ
5:43.
5:43.
5:43.
Commentary:
This and the preceding verse give the reasons why the Jews have been called apes and swine in 5:61. Whereas the ape imitates and mimics, the swine eats filth and is aggressive in attack, beside being extra filthy in some of its habits.
d
5:43.
a
5:43.
693
Commentary:
This and the preceding verse give the reasons why the Jews have been called apes and swine in 5:61. Whereas the ape imitates and mimics, the swine eats filth and is aggressive in attack, beside being extra filthy in some of its habits.
d
5:43.
تَرٰی کَثِیۡرًا مِّنۡہُمۡ یَتَوَلَّوۡنَ الَّذِیۡنَ کَفَرُوۡا ۚ لَبِئۡسَ مَا قَدَّمَتۡ لَہُمۡ اَنۡفُسُہُمۡ اَنۡ سَخِطَ اللّٰہُ عَلَیۡہِمۡ وَفِی الۡعَذَابِ ہُمۡ خٰلِدُوۡنَ
3:163.
یعنی آگے بھیجی ہوئی خدا کی ناراضگی ہے جو ایسی چیز نہیں کہ انسان اس کو اپنی آخرت کے لئے جمع کرے۔
3:163.
3:163.
Important Words:
سخط (is displeased). The word سخط means, he was or became displeased or discontented; he was or became angry. They say سخط علیه i.e. he was or became displeased or discontented or angry with him. سخط الشیء means, he disliked or became discontented with the thing (Lane & Aqrab).
Commentary:
In this verse the word "disbelievers" stands for "idolaters". See note on 5:58. The clause بئس ماقدمت لھم انفسھم (evil is that which they themselves have sent on before for themselves) may also be rendered as "evil is that which their souls have brought forward, or brought to the forefront, for them", i.e. that which their souls have made to appear fair in their sight is really evil and foul.
e
3:163.
2
یعنی آگے بھیجی ہوئی خدا کی ناراضگی ہے جو ایسی چیز نہیں کہ انسان اس کو اپنی آخرت کے لئے جمع کرے۔
b
3:163.
711
Important Words:
سخط (is displeased). The word سخط means, he was or became displeased or discontented; he was or became angry. They say سخط علیه i.e. he was or became displeased or discontented or angry with him. سخط الشیء means, he disliked or became discontented with the thing (Lane & Aqrab).
Commentary:
In this verse the word "disbelievers" stands for "idolaters". See note on 5:58. The clause بئس ماقدمت لھم انفسھم (evil is that which they themselves have sent on before for themselves) may also be rendered as "evil is that which their souls have brought forward, or brought to the forefront, for them", i.e. that which their souls have made to appear fair in their sight is really evil and foul.
b
3:163.
وَمَنۡ اَظۡلَمُ مِمَّنِ افۡتَرٰی عَلَی اللّٰہِ کَذِبًا اَوۡ کَذَّبَ بِاٰیٰتِہٖۤ ۗ اِنَّہٗ لَا یُفۡلِحُ الظّٰلِمُوۡنَ
قرآن مجید میں اِنَّـہٗ ہے۔ اِنَّ تاکید کے لئے آتا ہے اور ہ ضمیر شان ہے جس کے یہ معنے ہوتے ہیں۔ کہ حقیقت یہ ہے۔ چنانچہ یہی معنے اس جگہ کیے گئے ہیں۔
6:94; 7:38; 10:18; 11:19; 61:8.
The third kind of testimony is based on human reason. Every sane man will admit that if a person claims to speak in the name of God and forges lies against Him, he would but end his life in utter failure and destruction. On the other hand, those who oppose a Divine Messenger are never allowed to prosper and their efforts to arrest or retard the progress of the new Faith end in complete frustration.
6:94; 7:38; 10:18; 11:19; 61:8.
Commentary:
This verse mentions the third way by means of which God bears witness. This kind of testimony is based on human reason. Every sane man will testify that if a person claims to speak in the name of God while God has not spoken to him, and he forges lies against Him, such a person is one of the greatest culprits and God must bring him to naught; for if impostors are allowed to prosper like true Prophets, there will remain no criterion to distinguish the true from the false, and the truth will be lost. So, in order to distinguish between the true and the false, God must bring to naught the false claimant. Thus the hard fact that God is helping the Prophet of Islam and causing him to prosper in the teeth of all opposition and against heavy odds is a clear testimony from God to his being a true Prophet.
On the other hand, those who reject true Prophets and treat them as impostors are also among the greatest culprits who, by reason of their opposing God’s Messengers and leaving no stone unturned to bring to naught the movement set on foot by them, must incur God’s anger; and, instead of being permitted to destroy the heavenly movement, must themselves be destroyed. Thus, not only by granting success to the Holy Prophet but also by bringing about the destruction of his enemies God is bearing witness to his truth.
b
6:94; 7:38; 10:18; 11:19; 61:8.
421
第三种作证的根据是人的理智。每一个神智正常的人都承认, 如果一个人口里说奉安拉之名, 而捏造谎言来反对安拉, 他只能以完全失败和毁灭来结束他的生命。另一方面, 那些反对安拉派遣的先知的人们是一定不会成功的, 他们想阻止或延迟新宗教进展的种种努力, 将会以完全挫败而告终的。
1
قرآن مجید میں اِنَّـہٗ ہے۔ اِنَّ تاکید کے لئے آتا ہے اور ہ ضمیر شان ہے جس کے یہ معنے ہوتے ہیں۔ کہ حقیقت یہ ہے۔ چنانچہ یہی معنے اس جگہ کیے گئے ہیں۔
b
6:94; 7:38; 10:18; 11:19; 61:8.
769
Commentary:
This verse mentions the third way by means of which God bears witness. This kind of testimony is based on human reason. Every sane man will testify that if a person claims to speak in the name of God while God has not spoken to him, and he forges lies against Him, such a person is one of the greatest culprits and God must bring him to naught; for if impostors are allowed to prosper like true Prophets, there will remain no criterion to distinguish the true from the false, and the truth will be lost. So, in order to distinguish between the true and the false, God must bring to naught the false claimant. Thus the hard fact that God is helping the Prophet of Islam and causing him to prosper in the teeth of all opposition and against heavy odds is a clear testimony from God to his being a true Prophet.
On the other hand, those who reject true Prophets and treat them as impostors are also among the greatest culprits who, by reason of their opposing God’s Messengers and leaving no stone unturned to bring to naught the movement set on foot by them, must incur God’s anger; and, instead of being permitted to destroy the heavenly movement, must themselves be destroyed. Thus, not only by granting success to the Holy Prophet but also by bringing about the destruction of his enemies God is bearing witness to his truth.
b
6:94; 7:38; 10:18; 11:19; 61:8.
835
The third kind of testimony is based on human reason. Every sane man will admit that if a person claims to speak in the name of God and forges lies against Him, he would but end his life in utter failure and destruction. On the other hand, those who oppose a Divine Messenger are never allowed to prosper and their efforts to arrest or retard the progress of the new Faith end in complete frustration.
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.
وَمِنَ الۡاِبِلِ اثۡنَیۡنِ وَمِنَ الۡبَقَرِ اثۡنَیۡنِ ۗ قُلۡ آٰلذَّکَرَیۡنِ حَرَّمَ اَمِ الۡاُنۡثَیَیۡنِ اَمَّا اشۡتَمَلَتۡ عَلَیۡہِ اَرۡحَامُ الۡاُنۡثَیَیۡنِ ۖ اَمۡ کُنۡتُمۡ شُہَدَآءَ اِذۡ وَصّٰٮکُمُ اللّٰہُ بِہٰذَا ۚ فَمَنۡ اَظۡلَمُ مِمَّنِ افۡتَرٰی عَلَی اللّٰہِ کَذِبًا لِّیُضِلَّ النَّاسَ بِغَیۡرِ عِلۡمٍ ۗ اِنَّ اللّٰہَ لَا یَہۡدِی الۡقَوۡمَ الظّٰلِمِیۡنَ
6:22; 7:38; 11:19.
6:22; 7:38; 11:19.
The idolaters are asked whether they were present when Allah forbade the eating of oxen and camels. They are called upon to produce a Divine authority showing that the cow and the camel were really forbidden. This is so because eating of the flesh of cows and the camel is regarded as forbidden by some people on Scriptural authority—the cow by the Hindus and the camel by some Jews.
6:22; 7:38; 11:19.
Commentary:
Speaking of the laws devised by man, the Quran had referred to some pagan customs with regard to animals (6:140, 141). Now it gives its own laws with regard to them.
While speaking of sheep and goats in 6:144 above, the Holy Prophet is made here to ask the idolaters to inform him if these animals were unlawful, i.e. not fit for eating, and to bring forward (as hinted in the words نبٔونی بعلم i.e. inform me with knowledge) some rational argument or scientific reason to show that they should not be eaten. When, however, it speaks of oxen and camels in the present verse, the Quran asks idolaters whether they were witnesses when Allah forbade the eating of these animals. In other words, the verse here calls upon them to produce a religious authority showing that the cow and the camel were really forbidden. This is so because the cow and the camel are looked upon as forbidden by some on religious authority. For instance, the Hindus think it unlawful to eat beef for religious reasons and the Jews look upon the camel as forbidden by their scriptures.
This restriction is, however, unjustified; for, as regards beef, it is clearly allowed by the Vedas and was freely used in ancient India not only as ordinary food but also as an essential part of many religious ceremonies (Indo-Aryans by R. Mitra, LL.D., C.I.E.; The Review of Religions for 1923). As regards the camel, it is indeed forbidden by the Bible, but that prohibition is not meant for all time, for the Bible announces the advent of another Lawgiver whose Law was to abrogate the Law of the Bible (Deut. 18:18).
The words, Were you present when Allah enjoined, signify that when pagans do not believe in any revelation, they cannot possibly know that anything was forbidden by God.
d
6:22; 7:38; 11:19.
b
6:22; 7:38; 11:19.
884
Commentary:
Speaking of the laws devised by man, the Quran had referred to some pagan customs with regard to animals (6:140, 141). Now it gives its own laws with regard to them.
While speaking of sheep and goats in 6:144 above, the Holy Prophet is made here to ask the idolaters to inform him if these animals were unlawful, i.e. not fit for eating, and to bring forward (as hinted in the words نبٔونی بعلم i.e. inform me with knowledge) some rational argument or scientific reason to show that they should not be eaten. When, however, it speaks of oxen and camels in the present verse, the Quran asks idolaters whether they were witnesses when Allah forbade the eating of these animals. In other words, the verse here calls upon them to produce a religious authority showing that the cow and the camel were really forbidden. This is so because the cow and the camel are looked upon as forbidden by some on religious authority. For instance, the Hindus think it unlawful to eat beef for religious reasons and the Jews look upon the camel as forbidden by their scriptures.
This restriction is, however, unjustified; for, as regards beef, it is clearly allowed by the Vedas and was freely used in ancient India not only as ordinary food but also as an essential part of many religious ceremonies (Indo-Aryans by R. Mitra, LL.D., C.I.E.; The Review of Religions for 1923). As regards the camel, it is indeed forbidden by the Bible, but that prohibition is not meant for all time, for the Bible announces the advent of another Lawgiver whose Law was to abrogate the Law of the Bible (Deut. 18:18).
The words, Were you present when Allah enjoined, signify that when pagans do not believe in any revelation, they cannot possibly know that anything was forbidden by God.
a
6:22; 7:38; 11:19.
923
The idolaters are asked whether they were present when Allah forbade the eating of oxen and camels. They are called upon to produce a Divine authority showing that the cow and the camel were really forbidden. This is so because eating of the flesh of cows and the camel is regarded as forbidden by some people on Scriptural authority—the cow by the Hindus and the camel by some Jews.
فَمَنۡ اَظۡلَمُ مِمَّنِ افۡتَرٰی عَلَی اللّٰہِ کَذِبًا اَوۡ کَذَّبَ بِاٰیٰتِہٖۤ ۚ اُولٰٓئِکَ یَنَالُہُمۡ نَصِیۡبُہُمۡ مِّنَ الۡکِتٰبِ ۖ حَتّٰۤی اِذَا جَآءَتۡہُمۡ رُسُلُنَا یَتَوَفَّوۡنَہُمۡ قَالُوۡۤا اَیۡنَ مَا کُنۡتُمۡ تَدۡعُوۡنَ مِنۡ دُوۡنِ اللّٰہِ ۖ قَالُوۡا ضَلُّوۡا عَنَّا وَشَہِدُوۡا عَلٰۤی اَنۡفُسِہِمۡ اَنَّہُمۡ کَانُوۡا کٰفِرِیۡنَ
افتراء سچا بھی ہوتا ہے اور جھوٹا بھی۔ سچا اس حالت میں کہ جو بات ایک شخص کسی کی طرف منسوب کرتا ہے وہ ہو تو سچی مگر قائل نے وہ بات نہ کہی ہو۔ اور جھوٹا اس صورت میں کہ جو بات قائل کی طرف منسوب کی جائے ہو بھی جھوٹی اور قائل نے کہی بھی نہ ہو۔
6:22; 10:18; 11:19; 61:8.
6:23; 40:74-75.
6:131.
The words mean that the rejectors of God’s Messengers will see with their own eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste the punishment promised to them for opposing God’s Messengers.
6:22; 10:18; 11:19; 61:8.
6:23; 40:74-75.
6:131.
Commentary:
The verse gives the reasons why the rejecters of Divine Messengers deserve severe punishment. People incur the wrath of God because they treat His Messenger as a liar and reject the heavenly signs he brings with him. Indeed, impostors and the rejecters of true Messengers are equally doomed and can never escape the punishment ordained for them.
The words, who shall have their lot as ordained, mean that the rejecters of God’s Messengers will see before their very eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste of the punishment promised to them for opposing God’s Messengers.
a
6:131.
e
6:22; 10:18; 11:19; 61:8.
f
6:23; 40:74-75.
490
这话意味着拒绝安拉的使者的人将亲眼看到预告他们失败的那些预言的实现, 并将遭受由于他们反对安拉的使者而为他们固定的惩罚。
1
افتراء سچا بھی ہوتا ہے اور جھوٹا بھی۔ سچا اس حالت میں کہ جو بات ایک شخص کسی کی طرف منسوب کرتا ہے وہ ہو تو سچی مگر قائل نے وہ بات نہ کہی ہو۔ اور جھوٹا اس صورت میں کہ جو بات قائل کی طرف منسوب کی جائے ہو بھی جھوٹی اور قائل نے کہی بھی نہ ہو۔
a
6:22; 10:18; 11:19; 61:8.
b
6:23; 40:74-75.
c
6:131.
938
Commentary:
The verse gives the reasons why the rejecters of Divine Messengers deserve severe punishment. People incur the wrath of God because they treat His Messenger as a liar and reject the heavenly signs he brings with him. Indeed, impostors and the rejecters of true Messengers are equally doomed and can never escape the punishment ordained for them.
The words, who shall have their lot as ordained, mean that the rejecters of God’s Messengers will see before their very eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste of the punishment promised to them for opposing God’s Messengers.
b
6:22; 10:18; 11:19; 61:8.
c
6:23; 40:74-75.
d
6:131.
971
The words mean that the rejectors of God’s Messengers will see with their own eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste the punishment promised to them for opposing God’s Messengers.
۞ اِنَّ اللّٰہَ اشۡتَرٰی مِنَ الۡمُؤۡمِنِیۡنَ اَنۡفُسَہُمۡ وَاَمۡوٰلَہُمۡ بِاَنَّ لَہُمُ الۡجَنَّۃَ ۚ یُقٰتِلُوۡنَ فِیۡ سَبِیۡلِ اللّٰہِ فَیَقۡتُلُوۡنَ وَیُقۡتَلُوۡنَ ۖ وَعۡدًا عَلَیۡہِ حَقًّا فِی التَّوۡرٰٮۃِ وَالۡاِنۡجِیۡلِ وَالۡقُرۡاٰنِ ۚ وَمَنۡ اَوۡفٰی بِعَہۡدِہٖ مِنَ اللّٰہِ ۚ فَاسۡتَبۡشِرُوۡا بِبَیۡعِکُمُ الَّذِیۡ بَایَعۡتُمۡ بِہٖ ۚ وَذٰلِکَ ہُوَ الۡفَوۡزُ الۡعَظِیۡمُ
یعنی خداتعالیٰ پر۔
4:75; 61:11-12.
3:196; 61:5.
Torah (Deut. 6:3-5) and Gospel (Matt. 19:21 & 27-29).
4:75; 61:11-12.
3:196; 61:5.
Commentary:
The words, an unfailing promise that He has made incumbent on Himself in the Torah and the Gospel and the Quran, mean that the Torah, the Gospel and the Quran contain clear promises of divine favour and assistance for those who strive in the cause of God with their persons and property. The promise is general, but was to apply to Muslims alone after Islam had abrogated other religions. These words may also mean that the people of whom God purchased their lives and property in exchange for Heaven, viz. the Companions of the Holy Prophet of Islam, have been spoken of and commended in all the three Books, i.e. not only in the Quran, but in the Torah and the Gospels as well.
a
4:75; 61:11-12.
b
3:196; 61:5.
1
یعنی خداتعالیٰ پر۔
a
4:75; 61:11-12.
b
3:196; 61:5.
1260
Commentary:
The words, an unfailing promise that He has made incumbent on Himself in the Torah and the Gospel and the Quran, mean that the Torah, the Gospel and the Quran contain clear promises of divine favour and assistance for those who strive in the cause of God with their persons and property. The promise is general, but was to apply to Muslims alone after Islam had abrogated other religions. These words may also mean that the people of whom God purchased their lives and property in exchange for Heaven, viz. the Companions of the Holy Prophet of Islam, have been spoken of and commended in all the three Books, i.e. not only in the Quran, but in the Torah and the Gospels as well.
a
4:75; 61:11-12.
b
3:196; 61:5.
1219
Torah (Deut. 6:3-5) and Gospel (Matt. 19:21 & 27-29).
فَمَنۡ اَظۡلَمُ مِمَّنِ افۡتَرٰی عَلَی اللّٰہِ کَذِبًا اَوۡ کَذَّبَ بِاٰیٰتِہٖۤ ۚ اِنَّہٗ لَا یُفۡلِحُ الۡمُجۡرِمُوۡنَ
6:22; 11:19; 61:8.
The verse brings to light two eternal truths: (a) Those persons who invent lies about God and those who reject and oppose His Messengers can never escape God’s punishment. (b) Impostors and false prophets cannot succeed in their mission.
6:22; 11:19; 61:8.
Commentary:
This verse brings to light two eternal truths. The first of these is that both those who fabricate lies against God and those who reject and oppose His Messengers are highly unjust and can never escape God’s punishment. The second is that impostors and false prophets cannot succeed in fulfilling the object of their mission. It is indeed possible that a false prophet may temporarily succeed in securing a number of followers or in amassing wealth. But even in this case he will not be regarded as having succeeded in fulfilling his mission, because the amassing of wealth or the securing of a number of followers has never been the mission of a Prophet of God. The true mission of a Divine Messenger is either to introduce and establish a new Law or to strengthen the old one, and unless he succeeds in achieving this object, he cannot be said to have been successful in his mission. This is a criterion the truth of which cannot legitimately be disputed or denied. The apparent failure of a true Prophet like John the Baptist or the apparent success of a claimant like Baha’ullah can be fully explained with the help of this touchstone. John came with the mission of announcing the coming of the Messiah, which was in the nature of strengthening the old Law, and he was successful in that mission. On the other hand, Baha’ullah, even if he be taken to have come only as a Divine Messenger and not as God’s incarnation as he declared himself to be, claimed to have brought a new law that was to replace the Quranic Dispensation and therein he utterly failed, for his law has not been truly established even in a single household, not to speak of a whole people or country.
a
6:22; 11:19; 61:8.
586
这节经文阐明两个永恒真理: (a) 捏造有关安拉的谎言以及拒绝和反对他的使者的那些人从来也逃不脱安拉的惩罚。(b) 骗子和假的先知的活动不会成功。
a
6:22; 11:19; 61:8.
1293
Commentary:
This verse brings to light two eternal truths. The first of these is that both those who fabricate lies against God and those who reject and oppose His Messengers are highly unjust and can never escape God’s punishment. The second is that impostors and false prophets cannot succeed in fulfilling the object of their mission. It is indeed possible that a false prophet may temporarily succeed in securing a number of followers or in amassing wealth. But even in this case he will not be regarded as having succeeded in fulfilling his mission, because the amassing of wealth or the securing of a number of followers has never been the mission of a Prophet of God. The true mission of a Divine Messenger is either to introduce and establish a new Law or to strengthen the old one, and unless he succeeds in achieving this object, he cannot be said to have been successful in his mission. This is a criterion the truth of which cannot legitimately be disputed or denied. The apparent failure of a true Prophet like John the Baptist or the apparent success of a claimant like Baha’ullah can be fully explained with the help of this touchstone. John came with the mission of announcing the coming of the Messiah, which was in the nature of strengthening the old Law, and he was successful in that mission. On the other hand, Baha’ullah, even if he be taken to have come only as a Divine Messenger and not as God’s incarnation as he declared himself to be, claimed to have brought a new law that was to replace the Quranic Dispensation and therein he utterly failed, for his law has not been truly established even in a single household, not to speak of a whole people or country.
d
6:22; 11:19; 61:8.
1246
The verse brings to light two eternal truths: (a) Those persons who invent lies about God and those who reject and oppose His Messengers can never escape God’s punishment. (b) Impostors and false prophets cannot succeed in their mission.
وَمَا کَانَ ہٰذَا الۡقُرۡاٰنُ اَنۡ یُّفۡتَرٰی مِنۡ دُوۡنِ اللّٰہِ وَلٰکِنۡ تَصۡدِیۡقَ الَّذِیۡ بَیۡنَ یَدَیۡہِ وَتَفۡصِیۡلَ الۡکِتٰبِ لَا رَیۡبَ فِیۡہِ مِنۡ رَّبِّ الۡعٰلَمِیۡنَ
12:112; 16:90.
这节经文举出五个非常有说服力的理由来表明 «古兰经» 是安拉降示的言语: (a) 它述及非人力能知道的、只有安拉能降示的这样的论题。(b) 过去许多先知的预言都源自安拉的启示。(c) 它解说并阐明过去各种经典的教义, 其清楚和全面程度非其他经典所能及。(d) 它包含可以证明它源出安拉启示的所有理由和论据, 毋需任何人或书藉的有关帮助和证明。(e) 它不像过去的经典, 它可以满足全人类在所有情况之下的精神需要和要求。
یعنی تبھی اس تمام مخلوقات کے لئے ضروری تعلیم موجود ہے۔
12:112; 16:90.
The verse gives five very cogent reasons to show that the Qur’an is the revealed Word of God: (a) It deals with such themes as are beyond the power of man to know and as can be revealed by God alone. (b) The prophecies of the previous Prophets establish its Divine origin. (c) It explains and expounds the teachings of previous Scriptures in such a clear and comprehensive manner as no other Scripture has done. (d) It contains all the reasons and arguments needed to prove its Divine origin and does not require the help or support of any outside person or book for this purpose. (e) Unlike former Scriptures it satisfies the moral needs and requirements of all mankind under all circumstances.
12:112; 16:90.
Commentary:
The previous verse dealt with the subject that it was necessary for God to have sent down revelation for the guidance of mankind and that it is not in the power of anyone else to provide such spiritual guidance. From a discussion of the subject in principle, the Quran in this verse turns to the particular question, whether the Quran could be the word of man. It answers this question in the negative and gives five very cogent reasons to show that it is indeed the revealed word of God.
The first argument hinted at in the words, except Allah, is that the Quran comprises such subjects as are beyond the power of man to know and as can be revealed by God alone. Now among the things which are known to God alone are matters which pertain to the unseen, viz. prophecies about great events of the future; and there can be no doubt about the Divine origin of a book which contains things which are known to God alone.
The second argument given here to prove the Divine origin of the Quran is that not only do its own prophecies contradict the idea of its having been forged and fabricated by a man but the prophecies of the previous Prophets also establish its Divine origin. This is hinted at in the words, it fulfils that which is before it; and obviously no man-made book has the power to fulfil in itself prophecies foretold in previous Scriptures.
It is a peculiar characteristic of the Quran that, instead of speaking of former Prophets as bearing witness to the truth of the latter Prophets, it represents the latter as fulfilling what the former Prophets have said, the reason being that whereas former Prophets do indeed predict the advent of the Prophets that are to come after them, the latter Prophets establish the truth of the former Prophets by making their appearance exactly at the time and in the manner foretold. The best way of expressing this idea is the one that has been followed by the Quran. For, to say that the former Prophets bear testimony to the truth of such and such a Prophet or of such and such a revelation, is not so effective as to say that it is only by means of the present revelation or the present Prophet that the truth of the former Prophets can now become established. This is a line of reasoning which the followers of the former Prophets dare not reject.
The third argument embodied in this verse is hinted at in the words, an exposition of the Law, i.e. the Quran explains and expounds the teachings of previous Scriptures. This also constitutes a very strong proof of the truth of the Quran. The previous Scriptures require the help of the Quran for the exposition and elucidation of their teachings. The Torah, the Gospels, the Vedas, the Zend-Avesta, all discuss such great spiritual problems as the Unity of God, revelation, Divine attributes, prophethood, life after death, moral and spiritual conditions, etc., but none of these books deals with these questions in such a manner as to make them perfectly clear and understandable, and their ambiguities and obscurities have to be explained with the help of the Quran. So in the verse under comment the claim is made that the Quran explains and clarifies those parts of previous Scriptures about which so much vagueness and obscurity exists and disbelievers are told that, if they deny the Divine origin of the Quran, they will have to admit that the All-Knowing God Himself was unable to put so much spiritual knowledge in all the former revealed books as this human being (the Prophet of Islam) has succeeded in placing in this small Book, the Quran. So the followers of other faiths will have either to admit the Divine origin of the Quran or deny previous Scriptures also.
The fourth argument given in this verse is contained in the words, There is no doubt about it, which means that the Quran contains all the reasons and arguments needed to prove its Divine origin and does not require the help or support of any outside person or book for that purpose. It deals with various social, moral and spiritual problems in such a perfect and exhaustive manner that he who ponders over it dispassionately can readily see that the Quran makes no claim which it does not support with cogent reasons and powerful arguments. This constitutes irrefutable evidence of the fact that this Book has indeed proceeded from God; for the Quran demands our belief in many unseen things and it is not in the power of man to prove unseen things by intellectual reasoning alone without the help of observation and experience. But obviously man cannot provide bases of observation and experience for things unseen. Only God can do it.
The fifth argument of the Divine origin of the Quran as given in this verse is contained in the words, It is from the Lord of all the worlds. This is to hint that by means of the Quran the Divine attribute of Rabbul ‘Alamin (Lord of all the worlds) has been made manifest to all mankind. The Quran is not meant to satisfy the need and requirements of a particular people or a particular period only, as were the previous Scriptures, but is meant for all nations and all ages. Now it is impossible for a human being to produce a book which should satisfy the requirements of all mankind for all time. Man is naturally influenced by his environment and ordinarily foresees and seeks to meet his immediate needs only. It is God alone Who can give such teachings as are equally useful for all times and all peoples and as are unaffected by changes in time and in the conditions and circumstances of man. The Quran embodies such teachings.
b
12:112; 16:90.
591
这节经文举出五个非常有说服力的理由来表明 «古兰经» 是安拉降示的言语: (a) 它述及非人力能知道的、只有安拉能降示的这样的论题。(b) 过去许多先知的预言都源自安拉的启示。(c) 它解说并阐明过去各种经典的教义, 其清楚和全面程度非其他经典所能及。(d) 它包含可以证明它源出安拉启示的所有理由和论据, 毋需任何人或书藉的有关帮助和证明。(e) 它不像过去的经典, 它可以满足全人类在所有情况之下的精神需要和要求。
1
یعنی تبھی اس تمام مخلوقات کے لئے ضروری تعلیم موجود ہے۔
a
12:112; 16:90.
1313
Commentary:
The previous verse dealt with the subject that it was necessary for God to have sent down revelation for the guidance of mankind and that it is not in the power of anyone else to provide such spiritual guidance. From a discussion of the subject in principle, the Quran in this verse turns to the particular question, whether the Quran could be the word of man. It answers this question in the negative and gives five very cogent reasons to show that it is indeed the revealed word of God.
The first argument hinted at in the words, except Allah, is that the Quran comprises such subjects as are beyond the power of man to know and as can be revealed by God alone. Now among the things which are known to God alone are matters which pertain to the unseen, viz. prophecies about great events of the future; and there can be no doubt about the Divine origin of a book which contains things which are known to God alone.
The second argument given here to prove the Divine origin of the Quran is that not only do its own prophecies contradict the idea of its having been forged and fabricated by a man but the prophecies of the previous Prophets also establish its Divine origin. This is hinted at in the words, it fulfils that which is before it; and obviously no man-made book has the power to fulfil in itself prophecies foretold in previous Scriptures.
It is a peculiar characteristic of the Quran that, instead of speaking of former Prophets as bearing witness to the truth of the latter Prophets, it represents the latter as fulfilling what the former Prophets have said, the reason being that whereas former Prophets do indeed predict the advent of the Prophets that are to come after them, the latter Prophets establish the truth of the former Prophets by making their appearance exactly at the time and in the manner foretold. The best way of expressing this idea is the one that has been followed by the Quran. For, to say that the former Prophets bear testimony to the truth of such and such a Prophet or of such and such a revelation, is not so effective as to say that it is only by means of the present revelation or the present Prophet that the truth of the former Prophets can now become established. This is a line of reasoning which the followers of the former Prophets dare not reject.
The third argument embodied in this verse is hinted at in the words, an exposition of the Law, i.e. the Quran explains and expounds the teachings of previous Scriptures. This also constitutes a very strong proof of the truth of the Quran. The previous Scriptures require the help of the Quran for the exposition and elucidation of their teachings. The Torah, the Gospels, the Vedas, the Zend-Avesta, all discuss such great spiritual problems as the Unity of God, revelation, Divine attributes, prophethood, life after death, moral and spiritual conditions, etc., but none of these books deals with these questions in such a manner as to make them perfectly clear and understandable, and their ambiguities and obscurities have to be explained with the help of the Quran. So in the verse under comment the claim is made that the Quran explains and clarifies those parts of previous Scriptures about which so much vagueness and obscurity exists and disbelievers are told that, if they deny the Divine origin of the Quran, they will have to admit that the All-Knowing God Himself was unable to put so much spiritual knowledge in all the former revealed books as this human being (the Prophet of Islam) has succeeded in placing in this small Book, the Quran. So the followers of other faiths will have either to admit the Divine origin of the Quran or deny previous Scriptures also.
The fourth argument given in this verse is contained in the words, There is no doubt about it, which means that the Quran contains all the reasons and arguments needed to prove its Divine origin and does not require the help or support of any outside person or book for that purpose. It deals with various social, moral and spiritual problems in such a perfect and exhaustive manner that he who ponders over it dispassionately can readily see that the Quran makes no claim which it does not support with cogent reasons and powerful arguments. This constitutes irrefutable evidence of the fact that this Book has indeed proceeded from God; for the Quran demands our belief in many unseen things and it is not in the power of man to prove unseen things by intellectual reasoning alone without the help of observation and experience. But obviously man cannot provide bases of observation and experience for things unseen. Only God can do it.
The fifth argument of the Divine origin of the Quran as given in this verse is contained in the words, It is from the Lord of all the worlds. This is to hint that by means of the Quran the Divine attribute of Rabbul ‘Alamin (Lord of all the worlds) has been made manifest to all mankind. The Quran is not meant to satisfy the need and requirements of a particular people or a particular period only, as were the previous Scriptures, but is meant for all nations and all ages. Now it is impossible for a human being to produce a book which should satisfy the requirements of all mankind for all time. Man is naturally influenced by his environment and ordinarily foresees and seeks to meet his immediate needs only. It is God alone Who can give such teachings as are equally useful for all times and all peoples and as are unaffected by changes in time and in the conditions and circumstances of man. The Quran embodies such teachings.
a
12:112; 16:90.
1261
The verse gives five very cogent reasons to show that the Qur’an is the revealed Word of God: (a) It deals with such themes as are beyond the power of man to know and as can be revealed by God alone. (b) The prophecies of the previous Prophets establish its Divine origin. (c) It explains and expounds the teachings of previous Scriptures in such a clear and comprehensive manner as no other Scripture has done. (d) It contains all the reasons and arguments needed to prove its Divine origin and does not require the help or support of any outside person or book for this purpose. (e) Unlike former Scriptures it satisfies the moral needs and requirements of all mankind under all circumstances.