رَیۡبَ
Appears 15 times in Quran
Derived Words (2)
Words derived from the stem "رَیۡبَ".
- there is no doubt
- doubt
- some calamity
Occurrences in Quran
Found 15 verses containing "رَیۡبَ".
ذٰلِکَ الۡکِتٰبُ لَا رَیۡبَ ۛ فِیۡہِ ۛ ہُدًی لِّلۡمُتَّقِیۡنَ
2:24; 10:38; 32:3; 41:43.
2:186; 3:139; 31:4.
ذٰلِكَ (Dhalika) 原来的词义是 “那”, 有时也可作 “这” 解 (Aqrab)。有时它用来表示它所述及的主题的地位的高贵与显要。这里, 它指示这一经典价值高超卓越, 可以说, 非一般诵读者能轻易求知其中真谛的 (Fath)。
虚词 ال (al) 如中文中的定冠词 “这”, 用来指示读者已知的一个特定事物。在此意义上, ذٰلِكَ الْكِتٰبْ (Dhalikal-Kitab) 的意思是: 这是一部经, 或这是那部受约的经。这个虚词也可用来表示在一个体中可能有的一切属性的总合。因此这句话的意思就成为:这是具有完美无缺的经所应该具有的一切优美品质的一部经。
رَیْب (Raib) 的意思是心神不安; 焦虑; 疑惑; 折磨或灾难与邪恶想法; 诬告或诽谤 (Aqrab)。这节经文的意思并不是说没有人会对 «古兰经» 包有怀疑态度, 它不过是说, 本经教义很有理性, 因此一个有正直思想的人以公正的见解来看这部经典, 必将会把它看成一个安全可靠的向导。
مُتَّقِیْ (Muttaqi) 是由 وَقَی (Waqa) 引伸而来的, وَقَی 具有预防损害和伤害的意义。 وِقَایَةْ (Wiqayah) 的字意是盾, 而 اِتَّقَیٰ بِه --------Ittaqa bihi (مُتَّقِیْ是 اِتَّقَی 的主格) 意为他把他或它当作一个保护者 (Lane)。乌贝耶•彬•卡布 (اُبَیّ بِنْ كَعْب) 是穆圣的一个杰出的同伴,他恰当地阐明 تَقْوٰی (Taqwa) 的意思, 他把 مُتَّقِی比作一个穿过满地荆棘的人, 这个人想尽办法使他的衣服不被那些荆棘的枝条所钩住或撕破 (Kathir)。因此 مُتَّقِی是这样一个人, 他时刻警惕不犯罪恶, 把主看作他的保护者或保护所, 并且非常注意他的职责。 “是敬畏者的向导” 这句话的意思是: «古兰经»中的向导含意是无穷无尽的。它帮助人们达到精神完美的无限阶段, 并且使他们越来越值得受到主的恩惠。
ذٰلِکَ کے معنے ’’وہ ‘‘کے ہوتے ہیں ،لیکن کبھی یہ لفظ اس چیز کے لئے بھی جو قریب ہو اور شان اور درجہ میں بہت افضل ہو استعمال ہوتا ہے اور اس جگہ اس کے یہی معنے ہیں۔ چونکہ اردو میں ان معنوں کو پوری طرح ادا کرنے والا کوئی لفظ نہیں ،اس لئے ’’یہی‘‘کا لفظ استعمال کیا گیا ہے۔ دوسرے معنے اس کے یہ ہیں کہ ذٰلِکَ کا اشارہ اِھْدِنَا الصِّرَاطَ الْمُسْتَقِیْمَ کی مُشَارٌ اِلَیْہِ کتاب کی طرف ہے اور مطلب یہ ہے کہ جس ہدایت یا کتاب کے مانگنے کی سورۃ فاتحہ کے آخر میں دعا کی گئی ہے وہی یہ کامل کتاب ہے۔ اس صورت میں ذٰلِکَ کے معنے درجہ کی بلندی کے کرنے کی ضرورت نہی
2:24; 10:38; 32:3; 41:43.
2:186; 3:139; 31:4.
Dhalika is primarily used in the sense of "that," but is also sometimes used in the sense of "this" (Aqrab). Sometimes it is used to indicate the high rank and dignity of the subject to which it refers. Here it signifies that the Book is, as it were, remote from the reader in eminence and loftiness of merit (Fath).
The particle al, like the definite article "the" in the English language, is used to denote a definite object known to the reader. In this sense the word Dhalikal-Kitabu would mean, this is the Book, or this is that Book—the promised Book. The particle is also used to denote the combination of all possible attributes in one individual. The expression thus means, this is a Book which possesses all those excellent qualities which a perfect book should possess. Or it means, this alone is a perfect Book.
Raib means, disquietude or uneasiness of mind; doubt; affliction or calamity and evil opinion; false charge or calumny (Aqrab). The verse does not mean that nobody will ever entertain any doubt about the Qur’an. It only means that its teaching is so rational that a right-thinking person, who approaches it with an unbiased mind, will find it a safe and sure guide.
Muttaqi is derived from Waqa which has the sense of guarding against that which harms or injures. Wiqayah means, a shield and Ittaqa bihi (Muttaqi is in the nominative case of Ittaqa) means, he took him or it as a shield (Lane). Ubayy bin K‘ab, a distinguished Companion of the Holy Prophet, aptly explains Taqwa by likening Muttaqi to one who walks through thorny bushes, taking all possible care that his clothes are not caught in, and torn by, their branches (Kathir). A Muttaqi, therefore, is one who is ever on his guard against sins and takes God for his shield or shelter and is very regardful of his duty. The words, "a guidance for the righteous," mean that guidance contained in the Qur’an knows no limit. It helps man to attain limitless stage of spiritual perfection and makes him more and more deserving of God’s favours.
2:24; 10:38; 32:3; 41:43.
2:186; 3:139; 31:4.
Important Words:
ذالك (this) is derived from ذا meaning "this". The word is primarily used in the sense of "that," but it is also sometimes used in the sense of "this" (Aqrab). Here it is used to denote that the Book, as it were, is remote from the reader in eminence and loftiness of merit (Fath).
ال (perfect), like the definite article "the" in the English language, is used to denote a definite object known to the hearer or reader. In this sense the words ذالك الكتاب would mean, this is the Book, or this is that Book. The article ال is also used to denote a species in its totality or the properties of an individual in their totality. It is also used to denote the combination of all attributes in one individual, as one says زید الرجل (Zaidu nir-rajulu), i.e. Zaid is a perfect specimen of humanity. In this sense the words ذالك الكتاب would mean, this is a Perfect Book, or this Book alone is Perfect.
ریب (doubt) is derived from راب. They say رابه meaning, he caused him uneasiness of mind, or he put him in doubt, etc. ریب means: (1) disquietude or uneasiness of mind; (2) doubt; (3) affliction or calamity and (4) evil opinion, false charge or calumny (Aqrab). The word has been used in the Quran at different places; but in the sense of "doubt" it is always used in a bad sense. The Quran addresses disbelievers, saying: If you are in doubt as to what We have sent down to Our servant (2:24). Here ریب means "doubt" about a truth. The Holy Prophet says: "Give up that which creates ریب (doubt) in your mind in favour of that which does not create any doubt" (Musnad). Here again ریب is used in a bad sense. So the word ریب when used in the sense of "doubt", means such doubt as is based on prejudice or suspicion, and not the doubt which helps in research and the promotion of knowledge.
ھدی (guidance), as explained under 1:6, signifies: (1) calling to, or showing, the right path; (2) leading up to the right path; and (3) making one follow the right path till one reaches one’s goal or destination.
متقین (the righteous) is derived from اتقی which is derived from وقی. They say وقاہ i.e. he guarded or shielded him against evil, etc. اتقی means, he was on his guard against, or he guarded himself against. اتقی به means, he took it or him as a وقایة(shield) for himself (Aqrab). In religious language the word means, to guard oneself against sins or harmful things; or to take God as a shield for protection against sins. It is wrong, therefore, to translate the word as "fear", unless it is for want of a better word. تقوی or اتقا or تقی means, ever guarding oneself against sins. Ubayy bin Ka‘b, a distinguished Companion of the Holy Prophet, aptly explains تقوی by likening متقی to a man who walks through thorny bushes, taking every possible care that his clothes are not caught in, and torn by, the branches (Kathir). An Arab poet, Ibnul-Mu‘tazz, has expressed the same idea in the following beautiful verses:
خل الذنوب صغیرھا
وکبیرھا ذاک التقی
واصنع کماٴش فوق ارض
الشوک یحذر مایری
لا تحقرن صغیرة
اٴن اٴلجباٴل من الحصی
i.e. "Avoid all sins both small and great—that is تقوی. And act like one who walks through a land full of thorny bushes, cautious of all things that one sees. Do not think lightly of small sins, for even big mountains are made up of tiny pebbles" (Kathir). A Muttaqi (righteous person), therefore, is one who is ever on his guard against sins and takes God for his shield or shelter.
Commentary:
The clause ذالك الكتاب (this is a perfect Book) placed in the beginning of the verse, is capable of several interpretations, the following two being more in harmony with the Quranic text:
1. This is a Complete and Perfect Book, a Book which possesses all the excellences that a complete and perfect Book should possess.
2. This is that Book or this is the Book (which you prayed for, or which was promised to you).
Combined with the words لا ریب فیه the full clause ذالك الكتاب لا ریب فیه would mean that this Book is perfect in all respects and contains nothing of ریب in it, i.e. nothing that may make one’s mind uneasy, nothing doubtful, nothing that may cause affliction, etc.
A Book claiming to be revealed and demanding acceptance in the presence of other Books which also claim Divineorigin must at the very outset make such a claim to set at rest the natural question as to what was the necessity of a new Book when already so many Books existed in the world. So the Quran, in the very beginning, asserts that of all Books it alone is perfect, satisfying human needs in a perfect manner.
The above claim of the Quran is capable of detailed substantiation. Briefly, however, it is founded on the comprehensiveness of its teaching. The Quran deals clearly and adequately with all important questions such as God and His attributes; the origin, nature and purpose of man; and his life here and in the hereafter. It instructs man in the regulation of his relations with God and his fellow men in a manner unequalled by other religious Books. It instructs parents and children, husbands and wives and other relatives in their duties. It teaches about wills and inheritance and about the rights of neighbours, employers and employees, rulers and ruled. Above all, it tells how man should conduct himself in relation to God and His Prophets. The other Books either do not teach about these matters at all or their treatment of them is very fragmentary.
The Quran also gives a very systematic account of morals—a subject on which the other Books say either little or nothing. In the Buddhist teaching we have a discussion on the basic instincts of man, but that discussion is very meagre compared with the account of the Quran. The Quran tells us about the roots of instincts, the ends which they serve and the use to which they may rightly be put. It also tells us how instincts become transformed into good or bad moral qualities, and how good qualities may be promoted and bad ones eradicated or discouraged. The Buddhist teaching inculcates the killing of desires but does not tell how bad desires arise and how they can be checked. The Quran teaches about the sources of sin and about the means of damming them.
Dealing with all these subjects in detail, the Quran is yet a book of very small dimensions, a fact which makes the reading, understanding and remembering of it a comparatively easy task. Thousands of persons know it completely by heart. The claim of the Quran that it is a perfect Book is, therefore, based on fact, and is appropriately made in the beginning of the text.
The second meaning of ذالك الكتاب (this is the Book) is that the prayer, Guide us in the right path, contained in Al-Fatihah meets with acceptance in this verse. Man prayed for guidance and guidance has come. "This is the Book" thus means, "this is the Book which contains the guidance prayed for in Al-Fatihah." The expression may also mean, "This is the Book which was promised to you."
The full meaning of ذالك الكتاب (this is a perfect Book) becomes clear when we read it together with the ensuing words لاریب فیه ھدی للمتقین i.e. this is a perfect Book; there is nothing of doubt in it; it is a guidance for the righteous. The first natural reaction to a new message is that of fear lest it should lead one into error or evil; the second reaction is the hope that the message may prove beneficial. Both these reactions—the first negative and the second positive—have thus been addressed in this verse. The Quran is a Perfect Book, because on the one hand there is nothing in the Quran to cause uneasiness or to create doubt or despair, and on the other, there is everything in it which can be a guidance for the God-fearing. Elsewhere in the Quran we read, Aye! it is in the word of God (more literally, the remembrance of Allah) that hearts can find comfort (13:29.)
The words, there is no doubt in it, do not mean that nobody will ever entertain any doubt about the Quran. The Quran itself refers to objections that disbelievers raised against it. The words, therefore, only mean that the teaching of the Quran is so rational that a right-thinking person who approaches it impartially cannot but accept it as a guide. Wherry and other Christian critics, thinking that the words, there is no doubt in it, have only one meaning, have jumped to the conclusion that the Holy Prophet must have been afraid of the doubtful nature of the Quran. These critics forget that this verse was revealed at Medina after a large part of the Quran had already been revealed. Disbelievers had already raised many objections against it, and it was in reply to these objections that the words were revealed. The imputation of a guilty conscience is therefore utterly false. Assertion of truth and denial of doubt is common to other Scriptures as well. In the Proverbs we read, "All the words of my mouth are in righteousness; there is nothing froward or perverse in them" (Pro. 8:8; see also Isa. 45:19; Tit. 3:8; 1. Tim. 4:9; Rev. 22:6).
Moreover, the word ریب does not mean a doubt which helps the investigation of truth but a doubt born of unfounded suspicion. Accordingly, the words لاریب فیه would mean that there is nothing in the Quran which is based on doubt, i.e.everything is based on truth and certainty. The Quran asserts no doctrine or principle without also giving cogent reasons for it.
The word ریب also means, "affliction or calamity." The Quran contains nothing that may in any way cause misery or affliction to an individual or a people. It raised nations from the quagmire of moral degradation and social depravity to the highest pinnacles of worldly and spiritual glory. Little wonder they became convinced through experience that there was not a single commandment by acting upon which they could come to grief.
The word ریب is also used in the sense of "evil opinion or false charge or calumny". In this sense the clause would mean that the Quran contains nothing that may, in any way, lay a false charge against anyone. Indeed, the Quran seeks to usurp the right of no one, and it slanders nobody—neither God nor any revealed Book nor any Prophet.
It may seem strange, but is nevertheless true, that religious Books, such as the Vedas, the Zend-Avesta, the Old and the New Testament, ascribe to God imperfections of one kind or another. The Quran, on the contrary, declares Him free of all defects, the Most Perfect in Power, Majesty and Holiness. This point will be discussed in detail when we come to the relevant verses.
The Word of God has also come in for much criticism. There is the school which holds the view that revelation is man’s own mental response to the problems on which he reflects. Thus, certainty of faith, which comes of the spokenWord of God, is denied to man, and there remains no distinction between man’s own thoughts and those revealed by God. The Quran exonerates the revealed Books of different religions from the charge that they are not the spoken Word of God but only a reflection of peculiarly sensitive individuals’ own thoughts (4:165). The Quran accepts the Divineorigin of the Books of other religions (3:4; 35:25).
The Prophets of God—Adam, Abraham, Moses, Jesus, Krishna—also have been calumniated unknowingly by their own followers and knowingly by others. The Quran declares them all to be innocent. Belief in the sinlessness of Prophets is among the cardinal beliefs of Islam (6:125). The Quran also proclaims their innocence individually (20:116; 53:38; 20:23; 20:88; 20:91; 2:103; 21:92; 2:88; 19:14).
To sum up, the words لاریب فیه would mean: (1) that the Quran contains nothing that may make one’s mind uneasy; (2) that there is nothing doubtful in it; every teaching and every statement made in it is supported by arguments; (3) that it contains nothing that may bring misery or affliction to an individual or a nation; And (4) that it contains no accusation against, or low opinion about, any object of faith.
The words ھدی للمتقین (guidance for the righteous) bring before us the positive side of the Quran. The reader is assured that the Quran contains not only nothing negative, but also everything positive of the highest order. As explained above, guidance has three stages: (1) showing the right path; (2) leading one to it; and (3) helping one follow it till reaching the goal. The words, guidance for the righteous, therefore, mean that guidance contained in the Quran is limitless, helping man to higher and still higher stages of perfection and making him more and more deserving of the favours of God. The ways and means by which a devotee attains to nearness to his Creator are infinite and unfold themselves one after another without end (29:70). The process of the spiritual advance of man does not stop with death but continues in the life to come (66:9),
The objection has been raised that, if the Quran guides only the righteous, what about those who have not attained righteousness? The objection is groundless. The Quran abounds in verses which prove that it is a guidance not only for the righteous but for all seekers, to whatever stage they may have attained (2:22; 2:186; 3:139; 17:42; 18:55; 30:59).
a
2:24; 10:38; 32:3; 41:43.
b
2:186; 3:139; 31:4.
17
ذٰلِكَ (Dhalika) 原来的词义是 “那”, 有时也可作 “这” 解 (Aqrab)。有时它用来表示它所述及的主题的地位的高贵与显要。这里, 它指示这一经典价值高超卓越, 可以说, 非一般诵读者能轻易求知其中真谛的 (Fath)。
18
虚词 ال (al) 如中文中的定冠词 “这”, 用来指示读者已知的一个特定事物。在此意义上, ذٰلِكَ الْكِتٰبْ (Dhalikal-Kitab) 的意思是: 这是一部经, 或这是那部受约的经。这个虚词也可用来表示在一个体中可能有的一切属性的总合。因此这句话的意思就成为:这是具有完美无缺的经所应该具有的一切优美品质的一部经。
19
رَیْب (Raib) 的意思是心神不安; 焦虑; 疑惑; 折磨或灾难与邪恶想法; 诬告或诽谤 (Aqrab)。这节经文的意思并不是说没有人会对 «古兰经» 包有怀疑态度, 它不过是说, 本经教义很有理性, 因此一个有正直思想的人以公正的见解来看这部经典, 必将会把它看成一个安全可靠的向导。
20
مُتَّقِیْ (Muttaqi) 是由 وَقَی (Waqa) 引伸而来的, وَقَی 具有预防损害和伤害的意义。 وِقَایَةْ (Wiqayah) 的字意是盾, 而 اِتَّقَیٰ بِه --------Ittaqa bihi (مُتَّقِیْ是 اِتَّقَی 的主格) 意为他把他或它当作一个保护者 (Lane)。乌贝耶•彬•卡布 (اُبَیّ بِنْ كَعْب) 是穆圣的一个杰出的同伴,他恰当地阐明 تَقْوٰی (Taqwa) 的意思, 他把 مُتَّقِی比作一个穿过满地荆棘的人, 这个人想尽办法使他的衣服不被那些荆棘的枝条所钩住或撕破 (Kathir)。因此 مُتَّقِی是这样一个人, 他时刻警惕不犯罪恶, 把主看作他的保护者或保护所, 并且非常注意他的职责。 “是敬畏者的向导” 这句话的意思是: «古兰经»中的向导含意是无穷无尽的。它帮助人们达到精神完美的无限阶段, 并且使他们越来越值得受到主的恩惠。
2
ذٰلِکَ کے معنے ’’وہ ‘‘کے ہوتے ہیں ،لیکن کبھی یہ لفظ اس چیز کے لئے بھی جو قریب ہو اور شان اور درجہ میں بہت افضل ہو استعمال ہوتا ہے اور اس جگہ اس کے یہی معنے ہیں۔ چونکہ اردو میں ان معنوں کو پوری طرح ادا کرنے والا کوئی لفظ نہیں ،اس لئے ’’یہی‘‘کا لفظ استعمال کیا گیا ہے۔ دوسرے معنے اس کے یہ ہیں کہ ذٰلِکَ کا اشارہ اِھْدِنَا الصِّرَاطَ الْمُسْتَقِیْمَ کی مُشَارٌ اِلَیْہِ کتاب کی طرف ہے اور مطلب یہ ہے کہ جس ہدایت یا کتاب کے مانگنے کی سورۃ فاتحہ کے آخر میں دعا کی گئی ہے وہی یہ کامل کتاب ہے۔ اس صورت میں ذٰلِکَ کے معنے درجہ کی بلندی کے کرنے کی ضرورت نہی
a
2:24; 10:38; 32:3; 41:43.
b
2:186; 3:139; 31:4.
9
Important Words:
ذالك (this) is derived from ذا meaning "this". The word is primarily used in the sense of "that," but it is also sometimes used in the sense of "this" (Aqrab). Here it is used to denote that the Book, as it were, is remote from the reader in eminence and loftiness of merit (Fath).
ال (perfect), like the definite article "the" in the English language, is used to denote a definite object known to the hearer or reader. In this sense the words ذالك الكتاب would mean, this is the Book, or this is that Book. The article ال is also used to denote a species in its totality or the properties of an individual in their totality. It is also used to denote the combination of all attributes in one individual, as one says زید الرجل (Zaidu nir-rajulu), i.e. Zaid is a perfect specimen of humanity. In this sense the words ذالك الكتاب would mean, this is a Perfect Book, or this Book alone is Perfect.
ریب (doubt) is derived from راب. They say رابه meaning, he caused him uneasiness of mind, or he put him in doubt, etc. ریب means: (1) disquietude or uneasiness of mind; (2) doubt; (3) affliction or calamity and (4) evil opinion, false charge or calumny (Aqrab). The word has been used in the Quran at different places; but in the sense of "doubt" it is always used in a bad sense. The Quran addresses disbelievers, saying: If you are in doubt as to what We have sent down to Our servant (2:24). Here ریب means "doubt" about a truth. The Holy Prophet says: "Give up that which creates ریب (doubt) in your mind in favour of that which does not create any doubt" (Musnad). Here again ریب is used in a bad sense. So the word ریب when used in the sense of "doubt", means such doubt as is based on prejudice or suspicion, and not the doubt which helps in research and the promotion of knowledge.
ھدی (guidance), as explained under 1:6, signifies: (1) calling to, or showing, the right path; (2) leading up to the right path; and (3) making one follow the right path till one reaches one’s goal or destination.
متقین (the righteous) is derived from اتقی which is derived from وقی. They say وقاہ i.e. he guarded or shielded him against evil, etc. اتقی means, he was on his guard against, or he guarded himself against. اتقی به means, he took it or him as a وقایة(shield) for himself (Aqrab). In religious language the word means, to guard oneself against sins or harmful things; or to take God as a shield for protection against sins. It is wrong, therefore, to translate the word as "fear", unless it is for want of a better word. تقوی or اتقا or تقی means, ever guarding oneself against sins. Ubayy bin Ka‘b, a distinguished Companion of the Holy Prophet, aptly explains تقوی by likening متقی to a man who walks through thorny bushes, taking every possible care that his clothes are not caught in, and torn by, the branches (Kathir). An Arab poet, Ibnul-Mu‘tazz, has expressed the same idea in the following beautiful verses:
خل الذنوب صغیرھا
وکبیرھا ذاک التقی
واصنع کماٴش فوق ارض
الشوک یحذر مایری
لا تحقرن صغیرة
اٴن اٴلجباٴل من الحصی
i.e. "Avoid all sins both small and great—that is تقوی. And act like one who walks through a land full of thorny bushes, cautious of all things that one sees. Do not think lightly of small sins, for even big mountains are made up of tiny pebbles" (Kathir). A Muttaqi (righteous person), therefore, is one who is ever on his guard against sins and takes God for his shield or shelter.
Commentary:
The clause ذالك الكتاب (this is a perfect Book) placed in the beginning of the verse, is capable of several interpretations, the following two being more in harmony with the Quranic text:
1. This is a Complete and Perfect Book, a Book which possesses all the excellences that a complete and perfect Book should possess.
2. This is that Book or this is the Book (which you prayed for, or which was promised to you).
Combined with the words لا ریب فیه the full clause ذالك الكتاب لا ریب فیه would mean that this Book is perfect in all respects and contains nothing of ریب in it, i.e. nothing that may make one’s mind uneasy, nothing doubtful, nothing that may cause affliction, etc.
A Book claiming to be revealed and demanding acceptance in the presence of other Books which also claim Divineorigin must at the very outset make such a claim to set at rest the natural question as to what was the necessity of a new Book when already so many Books existed in the world. So the Quran, in the very beginning, asserts that of all Books it alone is perfect, satisfying human needs in a perfect manner.
The above claim of the Quran is capable of detailed substantiation. Briefly, however, it is founded on the comprehensiveness of its teaching. The Quran deals clearly and adequately with all important questions such as God and His attributes; the origin, nature and purpose of man; and his life here and in the hereafter. It instructs man in the regulation of his relations with God and his fellow men in a manner unequalled by other religious Books. It instructs parents and children, husbands and wives and other relatives in their duties. It teaches about wills and inheritance and about the rights of neighbours, employers and employees, rulers and ruled. Above all, it tells how man should conduct himself in relation to God and His Prophets. The other Books either do not teach about these matters at all or their treatment of them is very fragmentary.
The Quran also gives a very systematic account of morals—a subject on which the other Books say either little or nothing. In the Buddhist teaching we have a discussion on the basic instincts of man, but that discussion is very meagre compared with the account of the Quran. The Quran tells us about the roots of instincts, the ends which they serve and the use to which they may rightly be put. It also tells us how instincts become transformed into good or bad moral qualities, and how good qualities may be promoted and bad ones eradicated or discouraged. The Buddhist teaching inculcates the killing of desires but does not tell how bad desires arise and how they can be checked. The Quran teaches about the sources of sin and about the means of damming them.
Dealing with all these subjects in detail, the Quran is yet a book of very small dimensions, a fact which makes the reading, understanding and remembering of it a comparatively easy task. Thousands of persons know it completely by heart. The claim of the Quran that it is a perfect Book is, therefore, based on fact, and is appropriately made in the beginning of the text.
The second meaning of ذالك الكتاب (this is the Book) is that the prayer, Guide us in the right path, contained in Al-Fatihah meets with acceptance in this verse. Man prayed for guidance and guidance has come. "This is the Book" thus means, "this is the Book which contains the guidance prayed for in Al-Fatihah." The expression may also mean, "This is the Book which was promised to you."
The full meaning of ذالك الكتاب (this is a perfect Book) becomes clear when we read it together with the ensuing words لاریب فیه ھدی للمتقین i.e. this is a perfect Book; there is nothing of doubt in it; it is a guidance for the righteous. The first natural reaction to a new message is that of fear lest it should lead one into error or evil; the second reaction is the hope that the message may prove beneficial. Both these reactions—the first negative and the second positive—have thus been addressed in this verse. The Quran is a Perfect Book, because on the one hand there is nothing in the Quran to cause uneasiness or to create doubt or despair, and on the other, there is everything in it which can be a guidance for the God-fearing. Elsewhere in the Quran we read, Aye! it is in the word of God (more literally, the remembrance of Allah) that hearts can find comfort (13:29.)
The words, there is no doubt in it, do not mean that nobody will ever entertain any doubt about the Quran. The Quran itself refers to objections that disbelievers raised against it. The words, therefore, only mean that the teaching of the Quran is so rational that a right-thinking person who approaches it impartially cannot but accept it as a guide. Wherry and other Christian critics, thinking that the words, there is no doubt in it, have only one meaning, have jumped to the conclusion that the Holy Prophet must have been afraid of the doubtful nature of the Quran. These critics forget that this verse was revealed at Medina after a large part of the Quran had already been revealed. Disbelievers had already raised many objections against it, and it was in reply to these objections that the words were revealed. The imputation of a guilty conscience is therefore utterly false. Assertion of truth and denial of doubt is common to other Scriptures as well. In the Proverbs we read, "All the words of my mouth are in righteousness; there is nothing froward or perverse in them" (Pro. 8:8; see also Isa. 45:19; Tit. 3:8; 1. Tim. 4:9; Rev. 22:6).
Moreover, the word ریب does not mean a doubt which helps the investigation of truth but a doubt born of unfounded suspicion. Accordingly, the words لاریب فیه would mean that there is nothing in the Quran which is based on doubt, i.e.everything is based on truth and certainty. The Quran asserts no doctrine or principle without also giving cogent reasons for it.
The word ریب also means, "affliction or calamity." The Quran contains nothing that may in any way cause misery or affliction to an individual or a people. It raised nations from the quagmire of moral degradation and social depravity to the highest pinnacles of worldly and spiritual glory. Little wonder they became convinced through experience that there was not a single commandment by acting upon which they could come to grief.
The word ریب is also used in the sense of "evil opinion or false charge or calumny". In this sense the clause would mean that the Quran contains nothing that may, in any way, lay a false charge against anyone. Indeed, the Quran seeks to usurp the right of no one, and it slanders nobody—neither God nor any revealed Book nor any Prophet.
It may seem strange, but is nevertheless true, that religious Books, such as the Vedas, the Zend-Avesta, the Old and the New Testament, ascribe to God imperfections of one kind or another. The Quran, on the contrary, declares Him free of all defects, the Most Perfect in Power, Majesty and Holiness. This point will be discussed in detail when we come to the relevant verses.
The Word of God has also come in for much criticism. There is the school which holds the view that revelation is man’s own mental response to the problems on which he reflects. Thus, certainty of faith, which comes of the spokenWord of God, is denied to man, and there remains no distinction between man’s own thoughts and those revealed by God. The Quran exonerates the revealed Books of different religions from the charge that they are not the spoken Word of God but only a reflection of peculiarly sensitive individuals’ own thoughts (4:165). The Quran accepts the Divineorigin of the Books of other religions (3:4; 35:25).
The Prophets of God—Adam, Abraham, Moses, Jesus, Krishna—also have been calumniated unknowingly by their own followers and knowingly by others. The Quran declares them all to be innocent. Belief in the sinlessness of Prophets is among the cardinal beliefs of Islam (6:125). The Quran also proclaims their innocence individually (20:116; 53:38; 20:23; 20:88; 20:91; 2:103; 21:92; 2:88; 19:14).
To sum up, the words لاریب فیه would mean: (1) that the Quran contains nothing that may make one’s mind uneasy; (2) that there is nothing doubtful in it; every teaching and every statement made in it is supported by arguments; (3) that it contains nothing that may bring misery or affliction to an individual or a nation; And (4) that it contains no accusation against, or low opinion about, any object of faith.
The words ھدی للمتقین (guidance for the righteous) bring before us the positive side of the Quran. The reader is assured that the Quran contains not only nothing negative, but also everything positive of the highest order. As explained above, guidance has three stages: (1) showing the right path; (2) leading one to it; and (3) helping one follow it till reaching the goal. The words, guidance for the righteous, therefore, mean that guidance contained in the Quran is limitless, helping man to higher and still higher stages of perfection and making him more and more deserving of the favours of God. The ways and means by which a devotee attains to nearness to his Creator are infinite and unfold themselves one after another without end (29:70). The process of the spiritual advance of man does not stop with death but continues in the life to come (66:9),
The objection has been raised that, if the Quran guides only the righteous, what about those who have not attained righteousness? The objection is groundless. The Quran abounds in verses which prove that it is a guidance not only for the righteous but for all seekers, to whatever stage they may have attained (2:22; 2:186; 3:139; 17:42; 18:55; 30:59).
a
2:24; 10:38; 32:3; 41:43.
b
2:186; 3:139; 31:4.
17
Dhalika is primarily used in the sense of "that," but is also sometimes used in the sense of "this" (Aqrab). Sometimes it is used to indicate the high rank and dignity of the subject to which it refers. Here it signifies that the Book is, as it were, remote from the reader in eminence and loftiness of merit (Fath).
17A
The particle al, like the definite article "the" in the English language, is used to denote a definite object known to the reader. In this sense the word Dhalikal-Kitabu would mean, this is the Book, or this is that Book—the promised Book. The particle is also used to denote the combination of all possible attributes in one individual. The expression thus means, this is a Book which possesses all those excellent qualities which a perfect book should possess. Or it means, this alone is a perfect Book.
18
Raib means, disquietude or uneasiness of mind; doubt; affliction or calamity and evil opinion; false charge or calumny (Aqrab). The verse does not mean that nobody will ever entertain any doubt about the Qur’an. It only means that its teaching is so rational that a right-thinking person, who approaches it with an unbiased mind, will find it a safe and sure guide.
19
Muttaqi is derived from Waqa which has the sense of guarding against that which harms or injures. Wiqayah means, a shield and Ittaqa bihi (Muttaqi is in the nominative case of Ittaqa) means, he took him or it as a shield (Lane). Ubayy bin K‘ab, a distinguished Companion of the Holy Prophet, aptly explains Taqwa by likening Muttaqi to one who walks through thorny bushes, taking all possible care that his clothes are not caught in, and torn by, their branches (Kathir). A Muttaqi, therefore, is one who is ever on his guard against sins and takes God for his shield or shelter and is very regardful of his duty. The words, "a guidance for the righteous," mean that guidance contained in the Qur’an knows no limit. It helps man to attain limitless stage of spiritual perfection and makes him more and more deserving of God’s favours.
رَبَّنَاۤ اِنَّکَ جَامِعُ النَّاسِ لِیَوۡمٍ لَّا رَیۡبَ فِیۡہِ ۚ اِنَّ اللّٰہَ لَا یُخۡلِفُ الۡمِیۡعَادَ
3:26; 4:88; 45:27.
3:26; 4:88; 45:27.
3:26; 4:88; 45:27.
Important Words:
جامع (wilt assemble) is derived from جمع i.e. he collected or he assembled. جمع الشیء means, he assembled and arranged the thing. God is called جامع because He will bring together all men on the Day of Judgement and will give them their reward or punishment as they deserve. The central mosque of a town is also called جامع because people gather there for Prayers, particularly for Friday Prayer from the entire neighbourhood. جمعة (Friday) is also so called because on that day people assemble for the weekly worship (Taj & Aqrab).
المیعاد (promise) is derived from وعد i.e. he promised. Generally وعد means, he promised a good thing; and اوعد means, he threatened with something evil. میعاد means, time or place of promise or appointment (Aqrab). It also means, promise (Lane).
Commentary:
The prayer contained in the preceding verse becomes all the more essential because man has to give an account of his actions before God on the Day of Reckoning when He will bring together men of all ages and all lands. An examination is a very hard thing but it becomes harder still if held in the presence of a gathering comprising the whole of mankind.
a
3:26; 4:88; 45:27.
a
3:26; 4:88; 45:27.
301
Important Words:
جامع (wilt assemble) is derived from جمع i.e. he collected or he assembled. جمع الشیء means, he assembled and arranged the thing. God is called جامع because He will bring together all men on the Day of Judgement and will give them their reward or punishment as they deserve. The central mosque of a town is also called جامع because people gather there for Prayers, particularly for Friday Prayer from the entire neighbourhood. جمعة (Friday) is also so called because on that day people assemble for the weekly worship (Taj & Aqrab).
المیعاد (promise) is derived from وعد i.e. he promised. Generally وعد means, he promised a good thing; and اوعد means, he threatened with something evil. میعاد means, time or place of promise or appointment (Aqrab). It also means, promise (Lane).
Commentary:
The prayer contained in the preceding verse becomes all the more essential because man has to give an account of his actions before God on the Day of Reckoning when He will bring together men of all ages and all lands. An examination is a very hard thing but it becomes harder still if held in the presence of a gathering comprising the whole of mankind.
a
3:26; 4:88; 45:27.
فَکَیۡفَ اِذَا جَمَعۡنٰہُمۡ لِیَوۡمٍ لَّا رَیۡبَ فِیۡہِ وَوُفِّیَتۡ کُلُّ نَفۡسٍ مَّا کَسَبَتۡ وَہُمۡ لَا یُظۡلَمُوۡنَ
3:10; 4:88; 45:27.
3:10; 4:88; 45:27.
The verse constitutes an emphatic contradiction of the doctrine that the blood of any person, and not one’s own good works, can bring about salvation.
3:10; 4:88; 45:27.
Commentary:
The People of the Book are here called upon to imagine how they will fare when they will have to render an account of their deeds before God on the Day of Judgement and will find to their mortification that the fact of their being descendants of God’s Prophets or their belief in the crucifixion of Jesus will not save them from the punishment of Hell.
The clause, When every soul shall be paid in full what it has earned, shows that the reference to forgers of lies mentioned in the previous verse is particularly to Christians. This verse is an emphatic contradiction of the doctrine that the blood of anyone, and not one’s own good works, can be a means of salvation.
a
3:10; 4:88; 45:27.
b
3:10; 4:88; 45:27.
317
Commentary:
The People of the Book are here called upon to imagine how they will fare when they will have to render an account of their deeds before God on the Day of Judgement and will find to their mortification that the fact of their being descendants of God’s Prophets or their belief in the crucifixion of Jesus will not save them from the punishment of Hell.
The clause, When every soul shall be paid in full what it has earned, shows that the reference to forgers of lies mentioned in the previous verse is particularly to Christians. This verse is an emphatic contradiction of the doctrine that the blood of anyone, and not one’s own good works, can be a means of salvation.
a
3:10; 4:88; 45:27.
391
The verse constitutes an emphatic contradiction of the doctrine that the blood of any person, and not one’s own good works, can bring about salvation.
اَللّٰہُ لَاۤ اِلٰہَ اِلَّا ہُوَ ۚ لَیَجۡمَعَنَّکُمۡ اِلٰی یَوۡمِ الۡقِیٰمَۃِ لَا رَیۡبَ فِیۡہِ ۗ وَمَنۡ اَصۡدَقُ مِنَ اللّٰہِ حَدِیۡثًا
یعنی قیامت صُغریٰ (جو موت ہے) اس کے بعد ارواح کو محفوظ رکھے گا یہاں تک کہ قیامت کُبریٰ یعنی حشر کا دن آجائے۔
Commentary:
Taking the particle الی (till) in the sense of فی (in or on for which see Lane), the clause لیجمعنکم الی یوم القیامة may also be rendered as, "He will certainly assemble you on the Day of Resurrection" but the more correct rendering is that given in the text, i.e. He will certainly (continue to) assemble you till the Day of Resurrection. The difference in meaning is obvious. People are born and die and will go on doing so till the Last Day. Thus the process of assembling is always going on and will continue till the Day of Resurrection, when God will call all to account.
1
یعنی قیامت صُغریٰ (جو موت ہے) اس کے بعد ارواح کو محفوظ رکھے گا یہاں تک کہ قیامت کُبریٰ یعنی حشر کا دن آجائے۔
556
Commentary:
Taking the particle الی (till) in the sense of فی (in or on for which see Lane), the clause لیجمعنکم الی یوم القیامة may also be rendered as, "He will certainly assemble you on the Day of Resurrection" but the more correct rendering is that given in the text, i.e. He will certainly (continue to) assemble you till the Day of Resurrection. The difference in meaning is obvious. People are born and die and will go on doing so till the Last Day. Thus the process of assembling is always going on and will continue till the Day of Resurrection, when God will call all to account.
قُل لِّمَنۡ مَّا فِی السَّمٰوٰتِ وَالۡاَرۡضِ ۖ قُل لِّلّٰہِ ۚ کَتَبَ عَلٰی نَفۡسِہِ الرَّحۡمَۃَ ۚ لَیَجۡمَعَنَّکُمۡ اِلٰی یَوۡمِ الۡقِیٰمَۃِ لَا رَیۡبَ فِیۡہِ ۚ اَلَّذِیۡنَ خَسِرُوۡۤا اَنۡفُسَہُمۡ فَہُمۡ لَا یُؤۡمِنُوۡنَ
عربی لغت کے لحاظ سے اَلَّذِیْنَ خَسِرُوْا اَنْفُسَھُمْ کے معنے یہ بھی ہو سکتے ہیں کہ وہ لوگ جو گھاٹے میں پڑ گئے۔
یعنی ایمان سے محرومی خدا کی طرف سے نہیں ہوتی بلکہ انسان کے اپنے اعمال کی و جہ سے ہوتی ہے۔
6:55; 7:157.
3:10; 4:88; 45:27.
As all things in the heavens and the earth belong to Allah, the enemies of Faith also belong to Him. No one would like to destroy his own handiwork, much less would God do so. He is Merciful and grants respite to disbelievers in order that they may repent and be shown mercy.
6:55; 7:157.
3:10; 4:88; 45:27.
Important Words:
خسروا انفسھم (who ruin their souls). خسروا is derived from خسر which means, he lost; he suffered a loss; he went astray; he became lost; he perished (Lane). From the above it is clear that the word خسر is really intransitive. The transitive use of the word in the verse is merely apparent. In fact when the Quran says خسروا انفسھم it does not mean, they made their souls suffer, but, that they suffered with regard to themselves, i.e. they themselves suffered. The correct transitive form of the word is خسر (khasara), i.e. he caused to perish, and not خسر (khasira), i.e. he suffered or he was lost, which the Quran has used. This peculiar use of the word is intended to intensify the meaning. Thus, the words الذین خسروا انفسھم would really read الذین خسروا و خسروا انفسھم i.e. those who suffered a loss and caused their souls to perish. For the sake of convenience, however, the expression has been rendered in the text as, those who ruin their souls. For a somewhat similar expression, i.e. سفه نفسهsee Lisan where that expression has been fully dealt with.
Commentary:
Here God first puts a question, and then Himself answers it. This form has also been employed elsewhere in the Quran. It is meant to bring out the disbelievers’ extreme weakness of faith and make them realize it.
All that is in the heavens and the earth belongs to Allah; so the enemies of Faith also belong to God. No one would like to destroy that which belongs to him, much less would God like to do so, for He is Merciful and has made mercy binding on Himself. So He is giving the enemies of the Holy Prophet time to repent. He is putting off punishment so that they may turn to Him and repent of their sins. Hence, instead of demanding punishment, let them ask forgiveness and benefit by His mercy.
It should be noted that disbelief alone does not bring punishment upon men in this life. So far as simple disbelief is concerned, the case of the believers and the disbelievers will be decided on the Day of Judgement when all will be assembled together and God’s judgement will be pronounced. It is only the extreme wickedness of men and their active opposition to the Prophets of God that hastens punishment for them in this life. So the verse exhorts disbelievers not to demand punishment, but rather to repent, so that God may have mercy on them.
c
6:55; 7:157.
d
3:10; 4:88; 45:27.
416
因为天地间的一切事物都是安拉的, 伊斯兰教的敌人也是他的。没有人喜欢毁灭掉自己做出来的东西, 安拉更不喜欢这样做。他是永久仁慈的, 给不信的人以暂短的时间, 为了使他们悔悟并给予他们以仁慈的机会。
1
عربی لغت کے لحاظ سے اَلَّذِیْنَ خَسِرُوْا اَنْفُسَھُمْ کے معنے یہ بھی ہو سکتے ہیں کہ وہ لوگ جو گھاٹے میں پڑ گئے۔
2
یعنی ایمان سے محرومی خدا کی طرف سے نہیں ہوتی بلکہ انسان کے اپنے اعمال کی و جہ سے ہوتی ہے۔
b
6:55; 7:157.
c
3:10; 4:88; 45:27.
760
Important Words:
خسروا انفسھم (who ruin their souls). خسروا is derived from خسر which means, he lost; he suffered a loss; he went astray; he became lost; he perished (Lane). From the above it is clear that the word خسر is really intransitive. The transitive use of the word in the verse is merely apparent. In fact when the Quran says خسروا انفسھم it does not mean, they made their souls suffer, but, that they suffered with regard to themselves, i.e. they themselves suffered. The correct transitive form of the word is خسر (khasara), i.e. he caused to perish, and not خسر (khasira), i.e. he suffered or he was lost, which the Quran has used. This peculiar use of the word is intended to intensify the meaning. Thus, the words الذین خسروا انفسھم would really read الذین خسروا و خسروا انفسھم i.e. those who suffered a loss and caused their souls to perish. For the sake of convenience, however, the expression has been rendered in the text as, those who ruin their souls. For a somewhat similar expression, i.e. سفه نفسهsee Lisan where that expression has been fully dealt with.
Commentary:
Here God first puts a question, and then Himself answers it. This form has also been employed elsewhere in the Quran. It is meant to bring out the disbelievers’ extreme weakness of faith and make them realize it.
All that is in the heavens and the earth belongs to Allah; so the enemies of Faith also belong to God. No one would like to destroy that which belongs to him, much less would God like to do so, for He is Merciful and has made mercy binding on Himself. So He is giving the enemies of the Holy Prophet time to repent. He is putting off punishment so that they may turn to Him and repent of their sins. Hence, instead of demanding punishment, let them ask forgiveness and benefit by His mercy.
It should be noted that disbelief alone does not bring punishment upon men in this life. So far as simple disbelief is concerned, the case of the believers and the disbelievers will be decided on the Day of Judgement when all will be assembled together and God’s judgement will be pronounced. It is only the extreme wickedness of men and their active opposition to the Prophets of God that hastens punishment for them in this life. So the verse exhorts disbelievers not to demand punishment, but rather to repent, so that God may have mercy on them.
b
6:55; 7:157.
c
3:10; 4:88; 45:27.
828
As all things in the heavens and the earth belong to Allah, the enemies of Faith also belong to Him. No one would like to destroy his own handiwork, much less would God do so. He is Merciful and grants respite to disbelievers in order that they may repent and be shown mercy.
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.
۞ اَوَلَمۡ یَرَوۡا اَنَّ اللّٰہَ الَّذِیۡ خَلَقَ السَّمٰوٰتِ وَالۡاَرۡضَ قَادِرٌ عَلٰۤی اَنۡ یَّخۡلُقَ مِثۡلَہُمۡ وَجَعَلَ لَہُمۡ اَجَلًا لَّا رَیۡبَ فِیۡہِ فَاَبَی الظّٰلِمُوۡنَ اِلَّا کُفُوۡرًا
36:82; 46:34; 86:9.
这节经文体现了一个无可辩驳的论点, 证明死后复生这一情况确实是存在的。它没有向不信的人直说他们将复生, 因为安拉有权力给他们以新生。这样说会成为一种空洞的讲法。相反地, 它对他们说, 如果他们不相信死后有生命地话, 他们也不会相信如果有人对他们说他们将丧失他们的权力和威望给那些他们现在看起来是毫不足道的非常穷苦和微弱的穆斯林。如果这一从表面上看来是不可能的预言, 即穷苦的穆斯林将取得权力以及不信的人自身权力的毁灭--------成为事实, 那么, 死后有生命这一声称也就自然地得到证实了。
36:82; 46:34; 86:9.
The verse embodies an invincible argument to prove the existence of Life after death. It does not straightway say to disbelievers that they would be born again because God has the power to give them a new birth. Such a statement would have been an empty assertion. On the contrary, it says to them that if they would not believe that there is life after death, they would as well disbelieve if they were told that they would lose their power and prestige to those very weak and poor Muslims whom they now looked down upon as of no worth and consequence. If this seemingly impossible prophecy about their own destruction and about that of the rise to power of the poor Muslims turned out to be true, the claim that there is a Life after death would automatically become established.
36:82; 46:34; 86:9.
Commentary:
The verse embodies an invincible argument to prove the existence of life after death. It does not straightaway say to disbelievers that they would be born again because God has the power to give them a new birth. Such a statement would have been an empty assertion. It says to them that if it is difficult for them to believe in a life after death, they would as well disbelieve if they were told that they would lose their power and prestige to those very weak and poor Muslims whom they now look down upon as of no worth and consequence. If this seemingly impossible prophecy about their complete destruction and the rise to power of the poor Muslims turned out to be true, the claim that there is a life after death and that they will be punished for their misdeeds and rejection of truth will also have to be accepted as true. Now history bears eloquent testimony to the fact that within a few years after the above prophecy was made, the powerful Empires of Persia and Rome fell into dust before the irresistible onrush of Islam and the half-starved camel-drivers of Arabia became the leaders and teachers of mankind.
a
36:82; 46:34; 86:9.
734
这节经文体现了一个无可辩驳的论点, 证明死后复生这一情况确实是存在的。它没有向不信的人直说他们将复生, 因为安拉有权力给他们以新生。这样说会成为一种空洞的讲法。相反地, 它对他们说, 如果他们不相信死后有生命地话, 他们也不会相信如果有人对他们说他们将丧失他们的权力和威望给那些他们现在看起来是毫不足道的非常穷苦和微弱的穆斯林。如果这一从表面上看来是不可能的预言, 即穷苦的穆斯林将取得权力以及不信的人自身权力的毁灭--------成为事实, 那么, 死后有生命这一声称也就自然地得到证实了。
a
36:82; 46:34; 86:9.
2028
Commentary:
The verse embodies an invincible argument to prove the existence of life after death. It does not straightaway say to disbelievers that they would be born again because God has the power to give them a new birth. Such a statement would have been an empty assertion. It says to them that if it is difficult for them to believe in a life after death, they would as well disbelieve if they were told that they would lose their power and prestige to those very weak and poor Muslims whom they now look down upon as of no worth and consequence. If this seemingly impossible prophecy about their complete destruction and the rise to power of the poor Muslims turned out to be true, the claim that there is a life after death and that they will be punished for their misdeeds and rejection of truth will also have to be accepted as true. Now history bears eloquent testimony to the fact that within a few years after the above prophecy was made, the powerful Empires of Persia and Rome fell into dust before the irresistible onrush of Islam and the half-starved camel-drivers of Arabia became the leaders and teachers of mankind.
a
36:82; 46:34; 86:9.
1656
The verse embodies an invincible argument to prove the existence of Life after death. It does not straightway say to disbelievers that they would be born again because God has the power to give them a new birth. Such a statement would have been an empty assertion. On the contrary, it says to them that if they would not believe that there is life after death, they would as well disbelieve if they were told that they would lose their power and prestige to those very weak and poor Muslims whom they now looked down upon as of no worth and consequence. If this seemingly impossible prophecy about their own destruction and about that of the rise to power of the poor Muslims turned out to be true, the claim that there is a Life after death would automatically become established.
وَکَذٰلِکَ اَعۡثَرۡنَا عَلَیۡہِمۡ لِیَعۡلَمُوۡۤا اَنَّ وَعۡدَ اللّٰہِ حَقٌّ وَّاَنَّ السَّاعَۃَ لَا رَیۡبَ فِیۡہَاۤ اِذۡ یَتَنٰزَعُوۡنَ بَیۡنَہُمۡ اَمۡرَہُمۡ ۖ فَقَالُوا ابۡنُوۡا عَلَیۡہِمۡ بُنۡیٰنًا ۖ رَّبُّہُمۡ اَعۡلَمُ بِہِمۡ ۚ قَالَ الَّذِیۡنَ غَلَبُوۡا عَلٰۤی اَمۡرِہِمۡ لَنَتَّخِذَنَّ عَلَیۡہِمۡ مَّسۡجِدًا
31:34; 35:6.
15:86; 20:16; 22:8.
“我们一定要在他们那里兴建一所礼拜的地方” 这句话, 谈到山洞中的居住者的显著标志之一: 他们的后继人基督教国家为了纪念他们已死的圣徒将建造许多教堂。值得进一步注意的是, 在那地下墓穴里可以看到许多这样的教堂。
یہاں مسجد کا لفظ ہے مگر مسیحیوں میں مسجد کی جگہ گرجا ہوتا ہے۔ چنانچہ اب بھی کیٹاکومبز (جن میں اصحاب کہف تھے) کے منہ پر گرجا بنا ہوا ہے۔
31:34; 35:6.
15:86; 20:16; 22:8.
The words, We will surely build a place of worship over them, mention one of the distinctive marks of the Dwellers of the Cave which is that their successors, the Christian nations, will build churches in memory of their dead saints. It is further worthy of note that many such churches have been found in the catacombs.
31:34; 35:6.
15:86; 20:16; 22:8.
Commentary:
In this verse we are told that these people who had remained aloof from the world for a long time will become known to the ends of the earth, and thus the truth of the prophecy about the rise to great power and dominion of Christian nations in the Latter Days will become established and then the promised hour of which these people were warned will come to pass.
In the words, We will surely build a place of worship over them, the Quran reverts again to the early history of the Dwellers of the Cave and mentions one of their distinctive marks which is that their successors, the Christian nations, will build churches in memory of their dead saints. Muslims or Jews have never erected mosques or synagogues to the memory of their departed saints. Christians are the only people who erect churches to perpetuate the memory of their dead saints; they even bury their dead in churchyards. It is worthy of note that many such churches have been found in the catacombs.
a
31:34; 35:6.
b
15:86; 20:16; 22:8.
753
“我们一定要在他们那里兴建一所礼拜的地方” 这句话, 谈到山洞中的居住者的显著标志之一: 他们的后继人基督教国家为了纪念他们已死的圣徒将建造许多教堂。值得进一步注意的是, 在那地下墓穴里可以看到许多这样的教堂。
1
یہاں مسجد کا لفظ ہے مگر مسیحیوں میں مسجد کی جگہ گرجا ہوتا ہے۔ چنانچہ اب بھی کیٹاکومبز (جن میں اصحاب کہف تھے) کے منہ پر گرجا بنا ہوا ہے۔
a
31:34; 35:6.
b
15:86; 20:16; 22:8.
2062
Commentary:
In this verse we are told that these people who had remained aloof from the world for a long time will become known to the ends of the earth, and thus the truth of the prophecy about the rise to great power and dominion of Christian nations in the Latter Days will become established and then the promised hour of which these people were warned will come to pass.
In the words, We will surely build a place of worship over them, the Quran reverts again to the early history of the Dwellers of the Cave and mentions one of their distinctive marks which is that their successors, the Christian nations, will build churches in memory of their dead saints. Muslims or Jews have never erected mosques or synagogues to the memory of their departed saints. Christians are the only people who erect churches to perpetuate the memory of their dead saints; they even bury their dead in churchyards. It is worthy of note that many such churches have been found in the catacombs.
a
31:34; 35:6.
b
15:86; 20:16; 22:8.
1683
The words, We will surely build a place of worship over them, mention one of the distinctive marks of the Dwellers of the Cave which is that their successors, the Christian nations, will build churches in memory of their dead saints. It is further worthy of note that many such churches have been found in the catacombs.
وَاَنَّ السَّاعَۃَ اٰتِیَۃٌ لَّا رَیۡبَ فِیۡہَا وَاَنَّ اللّٰہَ یَبۡعَثُ مَنۡ فِی الۡقُبُوۡرِ
15:86; 18:22; 20:16; 40:60; 45:33.
اس آیت میں اَلسَّاعَۃ کا لفظ ہے۔ اور اَلْ اس بات پر دلالت کرتا ہے کہ اس کے بعد کا لفظ لوگوں کے ذہنوں میں ہے۔ اس لئے ہم نے ’’وقت مقرر‘‘کے الفاظ سے ترجمہ کیا ہے۔
15:86; 18:22; 20:16; 40:60; 45:33.
15:86; 18:22; 20:16; 40:60; 45:33.
Commentary:
The verse continues the theme of its predecessor and like it constitutes an inevitable conclusion to v. 6 viz. "that the Hour will certainly come and that Allah will raise up those who are in the graves." The expression "who are in the graves" may also refer to those who are spiritually dead and are waiting for a Divine Reformer to come and raise them from their graves, i.e. their spiritual death. This expression and the word الموتی (the dead) in the preceding verse may be taken as depicting two aspects of the spiritually dead people.
e
15:86; 18:22; 20:16; 40:60; 45:33.
1
اس آیت میں اَلسَّاعَۃ کا لفظ ہے۔ اور اَلْ اس بات پر دلالت کرتا ہے کہ اس کے بعد کا لفظ لوگوں کے ذہنوں میں ہے۔ اس لئے ہم نے ’’وقت مقرر‘‘کے الفاظ سے ترجمہ کیا ہے۔
a
15:86; 18:22; 20:16; 40:60; 45:33.
2443
Commentary:
The verse continues the theme of its predecessor and like it constitutes an inevitable conclusion to v. 6 viz. "that the Hour will certainly come and that Allah will raise up those who are in the graves." The expression "who are in the graves" may also refer to those who are spiritually dead and are waiting for a Divine Reformer to come and raise them from their graves, i.e. their spiritual death. This expression and the word الموتی (the dead) in the preceding verse may be taken as depicting two aspects of the spiritually dead people.
d
15:86; 18:22; 20:16; 40:60; 45:33.
تَنۡزِیۡلُ الۡکِتٰبِ لَا رَیۡبَ فِیۡہِ مِنۡ رَّبِّ الۡعٰلَمِیۡنَ
20:5; 40:3; 46:3.
20:5; 40:3; 46:3.
20:5; 40:3; 46:3.
Commentary:
The verse may possess one or all the following meanings:
(1) There is no doubt in the fact that this Book has been revealed by the Lord of all the worlds.
(2) The revelation of this Book in which there is no doubt is from the Lord of all the worlds.
(3) The fact that this Book contains all the conceivable beauties and excellences which a revealed Scripture must possess, leaves no doubt in its being revealed by the Lord of the worlds.
(4) Since this Book has undoubtedly been revealed by the Lord of the worlds its teachings are meant for the whole of mankind.
c
20:5; 40:3; 46:3.
c
20:5; 40:3; 46:3.
3059
Commentary:
The verse may possess one or all the following meanings:
(1) There is no doubt in the fact that this Book has been revealed by the Lord of all the worlds.
(2) The revelation of this Book in which there is no doubt is from the Lord of all the worlds.
(3) The fact that this Book contains all the conceivable beauties and excellences which a revealed Scripture must possess, leaves no doubt in its being revealed by the Lord of the worlds.
(4) Since this Book has undoubtedly been revealed by the Lord of the worlds its teachings are meant for the whole of mankind.
c
20:5; 40:3; 46:3.