سُوۡر
Appears 11 times in Quran
Derived Words (5)
Words derived from the stem "سُوۡر".
Occurrences in Quran
Found 11 verses containing "سُوۡر".
وَاِنۡ کُنۡتُمۡ فِیۡ رَیۡبٍ مِّمَّا نَزَّلۡنَا عَلٰی عَبۡدِنَا فَاۡتُوۡا بِسُوۡرَۃٍ مِّنۡ مِّثۡلِہٖ وَادۡعُوۡا شُہَدَآءَکُمۡ مِّنۡ دُوۡنِ اللّٰہِ اِنۡ کُنۡتُمۡ صٰدِقِیۡنَ
10:39; 11:14; 17:89; 52:35.
«古兰经» 无可比拟的优美绝伦的主题, 在五个不同的地方被述及, 即: 2:24; 10:39; 11:14; 17:89与52:34, 35中。五处中有两处 (2:24与10:39) 的挑战是相同的, 而在其余三处, 曾向不信道的人提出了三个不同的要求。初看, 三个不同地方的挑战的不同形式似乎不协调。其实并非如此。实际上, 这些经文内一定的要求是时常存在的, 挑战在穆圣时代, 甚至到现在, 在 «古兰经» 所述及的所有不同形式中都是开放的。
在解释这些不同形式挑战以前, 值得注意的是: «古兰经» 提到这些要求时, 始终不忘财产与权力。如前所述, 除了在本节经文中, 没有新的挑战, 而只是重复10:39 中的那个挑战, 由此得到一个肯定的结论:在财产与权力问题和创作像 «古兰经» 或其一部分的挑战之间存在着一种紧密的连系。这一连系在于这样一个事实:即 «古兰经» 是以一种无价之宝向不信道的人提出的。当不信道的人向穆圣要求各种物质财宝时 (11:13), 他告诉他们, 他的 «古兰经» 是他的无与伦比的财宝; 当他们问: “为什么没有一个天使同他一起来?” (11:13) 他回答他们说, 天使确已降临于他, 因为天使们的使命是带来主的启示, 而主的启示已赐给了他。因此, 这两种要求—对于财宝与天使降临的要求—已由天使带来的无与伦比的财宝 «古兰经» 全被满足了, 创作此类天经的挑战是为证明它的无可匹敌的素质而提出的。
现在可以把含有这项挑战的不同经文分开来看。17:89 中提出的最大一个要求, 要求不信道的人拿一本具有像 «古兰经» 全文那样包含多种多样素质的书来。那节经文中并不要求不信道的人把他们的文章做为主的言语陈述。他们可以拿出他们自己的文章并宣称它可与 «古兰经» 相提并论, 或甚至超过 古兰经»。但是, 由于当时提出那个挑战时, 全部 «古兰经» 尚未降下, 并不要求不信道的人当时当地写出像 «古兰经» 那样的经文; 这种挑战因此暗示他们永远也写不出像 «古兰经» 那样的文章, 既写不出当时那种形式的
«古兰经», 也将写不出像将要降示完整的 «古兰经»。而且, 此一挑战并不只局限於穆圣时代的不信道的人, 也可延续到所有时代抱有疑问的人以及评论家。在11:14 节经文中, 不信道的人们被约照写十章而不是写全部 «古兰经», 理由是, 那节经文中的问题并不全面涉及整部 «古兰经» 的完美而是仅涉及其部分的完美。不信道的人反对其中某些部分, 说它们有缺陷。因此, 未曾要求他们写出像全部 «古兰经» 那样一本完整的经典, 而只是用十章来替代他们认为有缺陷的那些 «古兰经» 部分, 这样就可检验它们主张的真实性。说到选择十章这个特定数目, 可以这么说, 因为在17:89 中, 全部 «古兰经» 被声称为一部完美无缺的经典, 反对 «古兰经» 的人就被约照写 «古兰经» 那样的全部经典; 但是在11:14 节经文中的问题是, 某些部分受到反对, 因此请他们挑选他们认为最有缺陷的十个部分, 然后写出类似那些部分的文章。在10:39 节中, 只要求不信教的人写出类似 «古兰经» 中的一章。这是因为, 不像上述的两节经文, 那节经文的挑战是支持 «古兰经» 本身所作出的一个宣称, 而不是驳斥不信教者的反对意见的。在10:38节经文中, «古兰经» 声称有五种非常显著的特点。为了支持这一声称, 10:39 节经文对那些否认或怀疑它的人们提出一个挑战, 要他们以同样完美的形式写出一个单章, 其中要含有像第十章所含有的这些素质。第五次挑战写出像 «古兰经» 那样的经典, 是在这节注释 (2:24) 经文中, 这节像10:39 节一样也约请不信道者写出诸如 «古兰经» 那样的一个单章。这个挑战是在
«古兰经» 被声称为引导正直的人达到精神进步最高阶段之后。不信道的人被告知, 假如他们对 «古兰经» 是源自安拉有怀疑的话, 他们应该写出一章, 使之可与 «古兰经» 对其信者那样产生精神影响方面相比拟。请看我会出版的英文较大版本的古兰注释 (The Larger Edition of Commentary, PP.58-62)。
以上解说可以表明, 这些约请不信教的人写出诸如 «古兰经» 的挑战十分明显而一一分开的, 这些挑战始终存在, 其中没有一个可以替代或取消另一个。可是, 由于 «古兰经» 包含崇高的思想, 必然要用最美丽的措词与最简洁朴实的风格来作为表示那些思想的工具; 否则它的主题就会含糊不清, 使人产生疑问, «古兰经» 的绝美经文就会损毁。这样, 不论用什么形式, 不论在哪一方面, 不信教的人所受到的写出类如 «古兰经» 的文章的挑战, 文体优美与措词雅致使之与 «古兰经» 媲美, 都形成其挑战的一部分。
10:39; 11:14; 17:89; 52:35.
The subject of the incomparable excellence of the Qur’an has been dealt with at five different places, i.e. in 2:24; 10:39; 11:14; 17:89 & 52:34, 35. In two of these five verses (2:24 & 10:39) the challenge is identical, while in the remaining three verses three separate and different demands have been made from disbelievers. At first sight this difference in the form of the challenge at different places seems to be incongruous. But it is not so. In fact, these verses contain certain demands which stand for all time. The challenge is open even today in all the different forms mentioned in the Qur’an as it was in the time of the Holy Prophet.
Before explaining the various forms of these challenges it is worth noting that their mention in the Qur’an is invariably accompanied by a reference to wealth and power, except in the present verse which, as already stated, does not contain a new challenge but only repeats the challenge made in 10:39. From this it may be safely concluded that there
10:39; 11:14; 17:89; 52:35.
Important Words:
عبد (servant). For the root meaning of the word see note under 1:5. As explained there, the verb عبد means, he showed complete submissiveness and humility; or he received the imprint of a thing. So عبد would mean a person who, through complete submission and humility to God, has become, as it were, an image of God. The word has been used here about the Holy Prophet by way of endearment and is expressive of the exalted position he holds in the sight of God.
شھداء (helpers) is the plural of شھید which is derived from شھد i.e. he was present; or he gave witness, etc. Thus شھیدmeans, one who is present; one who sees or witnesses; one who gives testimony or evidence; one who possesses much knowledge; one from whose knowledge nothing is hidden (Aqrab & Lane); also a helper (Mufradat). Following the last mentioned signification the word may also refer here to the Jews who were friends of the disbelievers (5:81) and spoke of the idolaters as being better guided in religion than those who believe (4:52).
Commentary:
In the preceding two verses the Quran gave its first commandment to the people. Having been thus directly addressed by God, the polytheistic disbelievers felt a natural reaction to repudiate the monotheistic teaching of the Quran, because they felt that its acceptance meant that they should give up their long cherished beliefs.
In the present verse God says that if the Quran created doubts and disquietude in their minds and is not worthy of acceptance, the disbelievers should produce one like it. If they cannot, then this very fact would prove them to be wrong.
The subject of the incomparable excellence of the Quran, has been dealt with at five different places in the Quran, i.e. in 2:24; 10:39; 11:14; 17:89; & 52:34, 35, and disbelievers have been challenged, to produce its equal.
In two of these five verses (2:24 & 10:39) the challenge is identical, while in the remaining three verses three separate and different demands have been made from disbelievers. Thus, to begin with the largest demand in 17:89, disbelievers are challenged to produce the like of the whole Quran, and they have been told that even if all jinn and men should join together, they would not be able to produce it. In 11:14 the challenge is limited to the production of ten chapters. In 2:24 and 10:39, however, it has been confined to one Surah only; while in 52:34-35, the condition of even one Surahhas been omitted and disbelievers have been given the option of producing even a single narration similar to any one narration (i.e. announcement) of the Quran. On the face of it, this difference in the form of the challenge at different places seems to be incongruent and to spring from a lack of harmony in the Quran. Some commentators have endeavoured to explain away this seeming incongruity by saying that it was due to the challenge having been made at different times. At first disbelievers were called upon to produce the like of the whole Quran. When they failed to do so, the challenge was whittled down to the production of the like of any ten chapters. When, however, they were unable to produce even ten chapters, the challenge was further reduced to the production of a single chapter; and, lastly, disbelievers were asked to produce even a single narration like any narration of the Quran. This explanation, however, does not seem to be satisfactory. The different Surahs containing these different challenges were revealed, in the following order: (1) 52:34, 35; (2) 17:89; (3) 11:14; (4) 10:39; (5) 2:24 (Rodwell). Now in Surah 52, the first to be revealed, the challenge is not qualified by any condition as regards size, disbelievers having been given the choice of producing even one single narration similar to any narration of the Quran. It is very strange that, whereas at first the challenge was unqualified and disbelievers were called upon to produce something comparable to any narration of the Quran, later it began to be hedged round by conditions and stipulations, first requiring disbelievers to produce the like of the whole book, then reducing the challenge to ten Surahs, and last of all reducing it to a single chapter. The order is most unnatural.
Moreover, some of the Surahs which contain this challenge were revealed on occasions so close to one another that some commentators have found it difficult to fix their order of priority with certainty. Hence it is unwise to settle this question on the basis of the chronological order of the Surahs containing this challenge.
Another point worth considering in this connection is that the verses in question do not mention any historical event but contain only a general challenge which stands for all time. Now the question is, in what form should the challenge be delivered to the world? Should disbelievers be called upon to produce the like of the whole Quran, or to produce ten Surahs like any ten Surahs of the Quran, or should they be called upon to bring forward the like of one Surah only or the like of any single piece of the Quran? If it is enough to make a demand for the like of a single piece of the Quran, why should a demand for the like of a Surah be made, and if it is enough to make a demand for the like of one Surah, the demand for the production of ten Surahs or, for that matter, for the whole of the Quran seems extravagant.
The fact is that these verses contain certain demands which stand for all time, and there is no need to enter into the question of their chronological order. The challenge can be made even today in all the different forms mentioned in the Quran as it was made at the time of the Holy Prophet.
Before explaining the various forms of these challenges it is worth noting that mention of them in the Quran is invariably accompanied by a reference to wealth and power, except in 2:24, which, as already stated, does not contain a new challenge but only repeats the challenge made in 10:39. From this it may be concluded that there exists a close connection between the question of wealth and power and the challenge for the production of the like of the Quran or a part thereof. This connection lies in the fact that the Quran has been held out to disbelievers as a priceless treasure. When disbelievers demanded material treasures from the Holy Prophet and asked, Wherefore has not a treasure been sent down to him (11:13), they were told in reply that he possessed a matchless treasure in the Quran. The same reply was repeated when disbelievers asked, Wherefore has not an angel come with him? (11:13). They were told in reply that angels did descend upon him; for their function was to bring the word of God, and the Divine Word had already been vouchsafed to him. Thus both the demand for a treasure and the demand for the descent of angels have been jointly met by offering the Quran as a matchless treasure brought down by angels, and the challenge to produce the like of the Quran has been put forward as a proof of its peerless quality.
Let us now take the different verses containing this challenge separately. The greatest demand is that made in 17:89, where disbelievers are required to bring a book like the whole of the Quran in all its manifold qualities. In this verse disbelievers are not required to represent their composition as the word of God. They may bring it forward as their own composition and declare it to be the equal of or, for that matter, better than the Quran. As, however, it was necessary to define in what respect the work to be produced was to resemble the Quran, the Quran says in the next verse, And of a truth We have (herein) set forth for mankind in various ways, all kinds of similitudes, but most of men would reject everything but disbelief (17:90), hinting thereby that if disbelievers reject the Divine origin of the Quran and believe it to be the work of the Prophet himself, then let them produce a book which, like the Quran, should possess the following excellences: (a) it should throw light on every essential subject pertaining to religion; (b) its discussion of these subjects should be exhaustive, offering detailed guidance on every question; (c) it should be free from all harm and contain nothing but good; and (d) it should aim not at the good of any particular people or community but at the well-being of all mankind, containing guidance for all temperaments and dispositions as well as for all circumstances and conditions. But as at the time when this challenge was made the whole of the Quran had not yet been revealed, disbelievers were not required to produce the like of the Quran there and then; and the challenge thus implied a prophecy that they would not be able to produce the like of it, neither in the form in which it then was nor when it became complete. Again, the challenge was not confined to the disbelievers of the Prophet’s time alone, but extended to doubters and critics of all times.
The second verse which contains a challenge is 11:14. In this verse the disbelievers’ objection that the Prophet had not come with a treasure, nor had an angel come to him, has been met by calling upon them to bring similar Surahswhich they should represent as the word of God. The latter demand, i.e. that pertaining to the representation of the required production as the word of God, has a reference to the objection of the disbelievers that no angel has come down to the Prophet. They are told that if no angel has really come to him and his claim to receive divine revelation through the medium of angels is false, then let them also produce ten Surahs, claiming, like him, that they have been brought down to them by angels, and then see what their end would be. If they had not the courage to forge a lie against God, how could they think that the Prophet could be guilty of such fabrication or, if he had dared to commit this forgery, why had he remained secure from God’s punishment?
The reason why the disbelievers in this verse have been called upon to produce ten Surahs and not the whole Quran is that the question here did not relate to the perfection of the Quran in all respects, but to that of only a portion of it. The disbelievers had objected to some parts of it being defective, as is evident from the words: They imagine that thou art now perhaps going to abandon part of that which has been revealed to thee (11:13). Hence, they have not been required here to bring a complete book like the whole Quran, but only ten Surahs in place of those parts of the Quran which they deem to be defective, in order that the truth of their assertion may be tested.
As for the selection of the specific number 10 for this purpose, it should be noted that in Arabic 10 represents a complete number. As the object was to refute the assertion of the disbelievers that certain portions of the Quran were defective, therefore the disbelievers were given the option of making as many as ten efforts to substantiate their claim. They were thus asked to produce ten Surahs not because they could produce less than that number but because the best way to refute their objection was to afford them several opportunities to substantiate the truth of their assertion. In short, since in 17:89 the whole Quran was claimed to be a perfect Book, its opponents were called upon to produce the like of the whole Quran; but since in 11:14 the point was that certain portions of it were objected to, so they were asked to choose ten such portions as appeared to them to be most defective and then, produce a composition even like those portions.
The third verse where the Quran has been declared to be matchless is 10:39. Here disbelievers have been called upon to produce the like of only one Surah of the Quran. This is so because, unlike the above-mentioned two verses, the challenge made in this verse is in support of a claim made by the Quran itself and not in refutation of any objection on the part of disbelievers. In the verses preceding 10:39, it was claimed that God possessed full authority over all things (see 10:32-36), and as a proof of this, in 10:38 the Quran was put forward as possessing the following excellences: (a) it contains teachings which could not be devised by man; (b) it has come in fulfilment of the prophecies contained in the previous Scriptures; (c) in it the imperfect teachings of the previous Scriptures have been perfected; (d) the word of God embodied in it has been made secure from being interpolated or tampered with by man; and (e) its teachings are meant for all men and all time. In support of this claim, verse 10:39 throws out a challenge to those who deny or doubt it to produce a single chapter containing these excellences in the same perfect form in which they are contained in this chapter, i.e. ch.10.
The verses 52:34, 35 contain the smallest of all demands. In these verses disbelievers are challenged to produce a single piece or a single announcement like any piece or announcement of the Quran. This demand also has been made in support of a claim made by the Quran itself and not in refutation of any objection on the part of disbelievers. Hence the smallness of the demand. The claim in question is made in the opening verses of chapter 52, i.e. Surah At-Tur, to the effect that the Quranic revelation which was promised to mankind through Moses on Mount Sinai, will continue to be written, read and published throughout the world and that its followers will continue to multiply and will comprise not only common men but persons of great spiritual and temporal eminence, and that the fountain of the new faith will continue to provide the water of eternal life to all the countries of the world so that the fulfilment of these prophecies will constitute a proof of the fact that there is a Day of Judgement. Thereafter the Quran proceeds in 52:34, 35 to challenge disbelievers that, if they look upon the revelation of the Quran to be a fabrication, then they should come forward and make a prophecy like the one made above. This challenge is unconditional and without qualification. Disbelievers are not required to represent what they produce as the word of God, nor is it laid down as a condition that their prophecy should be of their own devising. They may as they like either make a prophecy of their own devising or borrow it from any other Scripture. Again, disbelievers are not asked to bring forward as many prophecies as there are in the Quran—and these are legion—but to bring forward only one single prophecy similar to any one of the prophecies made in the beginning of the Surah. They are told that they will not be able to fulfil this demand, for such a prophecy could be made only by the Being Who is the Creator and Owner of the heavens and the earth, along with their treasures, and Who not only knows, but possesses mastery of, the unseen. This challenge also stands for all time.
The fifth challenge to produce a like of the Quran is contained in the verse under comment (2:24) and here also, as in 10:39, disbelievers have been called upon to bring a Surah like that of the Quran, not in refutation of any of their objections, but in support of a claim made by the Quran itself. In the case of the verse under comment this claim is stated in the beginning of the Surah in 2:3 which says: This is a perfect Book; there is no doubt in it; it is a guidance for the righteous. Similarly, 10:39 is also preceded with the words: there is no doubt about it (10:38). This shows that the challenge to produce a chapter like one of the Quran has special reference to the peculiarity which is described by the words, there is no doubt about it. The challenge given in the present Surah is preceded by the claim that the Quran is a guidance for those who fear God (2:3), which means that it guides the righteous to the highest stages of spiritual progress. Hence in the above challenge it has been declared that if disbelievers are in doubt as to the Divine origin of the Quran, then they should bring forward a Surah that may be comparable to the Quran in the spiritual influence it exercises over its followers.
One of the characteristics of the Quran is that, whatever chapter of it we may read, it casts a subtle and sublime spiritual influence over our minds. Thus, instead of creating doubts it dispels them and takes men to a stage where no doubt can possibly survive, which is the stage of communion with God. This stage can be attained only by the study of the Quran; no other Book can compare with it in this respect.
The above explanation will show that all these challenges calling upon disbelievers to produce the like of the Quran are quite distinct and separate one from another, and all of them stand for all time, none of them superseding or cancelling any other. The misconception that these challenges are one and the same seems to have arisen from the wrong notion that in all of them it is the elegance of the Quranic style and diction that has been held out as unique and incomparable and that it is such elegance of Arabic diction that disbelievers have been called upon to produce. But this is not the case. The challenges made in the five Surahs referred to above are not one or identical nor do they make the same demand; each has a distinct and separate demand of its own and it is in keeping with the nature of these demands that disbelievers have been called upon to produce the like of the whole Quran or a part of it.
The question now remains whether these demands also include a challenge to produce a work comparable to the Quran in elegance of style and diction. The answer is that they certainly do so, but only in an indirect way and not as a direct and fundamental demand, for sublime ideas can only be expressed in sublime language. As the Quran comprises sublime and lofty ideas, it was inevitable that the most beautiful diction and the most chaste style should have been employed as the vehicle for the expression of those ideas; otherwise, the subject matter was liable to remain obscure and doubtful and the perfect beauty of the Quran would have become marred. Thus, in whatever form and in whatever respect disbelievers have been challenged to produce a composition like the Quran, the demand for beauty of style and elegance of diction comparable to those of the Quran also forms a part of the challenge.
d
10:39; 11:14; 17:89; 52:35.
29Q
«古兰经» 无可比拟的优美绝伦的主题, 在五个不同的地方被述及, 即: 2:24; 10:39; 11:14; 17:89与52:34, 35中。五处中有两处 (2:24与10:39) 的挑战是相同的, 而在其余三处, 曾向不信道的人提出了三个不同的要求。初看, 三个不同地方的挑战的不同形式似乎不协调。其实并非如此。实际上, 这些经文内一定的要求是时常存在的, 挑战在穆圣时代, 甚至到现在, 在 «古兰经» 所述及的所有不同形式中都是开放的。
在解释这些不同形式挑战以前, 值得注意的是: «古兰经» 提到这些要求时, 始终不忘财产与权力。如前所述, 除了在本节经文中, 没有新的挑战, 而只是重复10:39 中的那个挑战, 由此得到一个肯定的结论:在财产与权力问题和创作像 «古兰经» 或其一部分的挑战之间存在着一种紧密的连系。这一连系在于这样一个事实:即 «古兰经» 是以一种无价之宝向不信道的人提出的。当不信道的人向穆圣要求各种物质财宝时 (11:13), 他告诉他们, 他的 «古兰经» 是他的无与伦比的财宝; 当他们问: “为什么没有一个天使同他一起来?” (11:13) 他回答他们说, 天使确已降临于他, 因为天使们的使命是带来主的启示, 而主的启示已赐给了他。因此, 这两种要求—对于财宝与天使降临的要求—已由天使带来的无与伦比的财宝 «古兰经» 全被满足了, 创作此类天经的挑战是为证明它的无可匹敌的素质而提出的。
现在可以把含有这项挑战的不同经文分开来看。17:89 中提出的最大一个要求, 要求不信道的人拿一本具有像 «古兰经» 全文那样包含多种多样素质的书来。那节经文中并不要求不信道的人把他们的文章做为主的言语陈述。他们可以拿出他们自己的文章并宣称它可与 «古兰经» 相提并论, 或甚至超过 古兰经»。但是, 由于当时提出那个挑战时, 全部 «古兰经» 尚未降下, 并不要求不信道的人当时当地写出像 «古兰经» 那样的经文; 这种挑战因此暗示他们永远也写不出像 «古兰经» 那样的文章, 既写不出当时那种形式的
«古兰经», 也将写不出像将要降示完整的 «古兰经»。而且, 此一挑战并不只局限於穆圣时代的不信道的人, 也可延续到所有时代抱有疑问的人以及评论家。在11:14 节经文中, 不信道的人们被约照写十章而不是写全部 «古兰经», 理由是, 那节经文中的问题并不全面涉及整部 «古兰经» 的完美而是仅涉及其部分的完美。不信道的人反对其中某些部分, 说它们有缺陷。因此, 未曾要求他们写出像全部 «古兰经» 那样一本完整的经典, 而只是用十章来替代他们认为有缺陷的那些 «古兰经» 部分, 这样就可检验它们主张的真实性。说到选择十章这个特定数目, 可以这么说, 因为在17:89 中, 全部 «古兰经» 被声称为一部完美无缺的经典, 反对 «古兰经» 的人就被约照写 «古兰经» 那样的全部经典; 但是在11:14 节经文中的问题是, 某些部分受到反对, 因此请他们挑选他们认为最有缺陷的十个部分, 然后写出类似那些部分的文章。在10:39 节中, 只要求不信教的人写出类似 «古兰经» 中的一章。这是因为, 不像上述的两节经文, 那节经文的挑战是支持 «古兰经» 本身所作出的一个宣称, 而不是驳斥不信教者的反对意见的。在10:38节经文中, «古兰经» 声称有五种非常显著的特点。为了支持这一声称, 10:39 节经文对那些否认或怀疑它的人们提出一个挑战, 要他们以同样完美的形式写出一个单章, 其中要含有像第十章所含有的这些素质。第五次挑战写出像 «古兰经» 那样的经典, 是在这节注释 (2:24) 经文中, 这节像10:39 节一样也约请不信道者写出诸如 «古兰经» 那样的一个单章。这个挑战是在
«古兰经» 被声称为引导正直的人达到精神进步最高阶段之后。不信道的人被告知, 假如他们对 «古兰经» 是源自安拉有怀疑的话, 他们应该写出一章, 使之可与 «古兰经» 对其信者那样产生精神影响方面相比拟。请看我会出版的英文较大版本的古兰注释 (The Larger Edition of Commentary, PP.58-62)。
以上解说可以表明, 这些约请不信教的人写出诸如 «古兰经» 的挑战十分明显而一一分开的, 这些挑战始终存在, 其中没有一个可以替代或取消另一个。可是, 由于 «古兰经» 包含崇高的思想, 必然要用最美丽的措词与最简洁朴实的风格来作为表示那些思想的工具; 否则它的主题就会含糊不清, 使人产生疑问, «古兰经» 的绝美经文就会损毁。这样, 不论用什么形式, 不论在哪一方面, 不信教的人所受到的写出类如 «古兰经» 的文章的挑战, 文体优美与措词雅致使之与 «古兰经» 媲美, 都形成其挑战的一部分。
a
10:39; 11:14; 17:89; 52:35.
30
Important Words:
عبد (servant). For the root meaning of the word see note under 1:5. As explained there, the verb عبد means, he showed complete submissiveness and humility; or he received the imprint of a thing. So عبد would mean a person who, through complete submission and humility to God, has become, as it were, an image of God. The word has been used here about the Holy Prophet by way of endearment and is expressive of the exalted position he holds in the sight of God.
شھداء (helpers) is the plural of شھید which is derived from شھد i.e. he was present; or he gave witness, etc. Thus شھیدmeans, one who is present; one who sees or witnesses; one who gives testimony or evidence; one who possesses much knowledge; one from whose knowledge nothing is hidden (Aqrab & Lane); also a helper (Mufradat). Following the last mentioned signification the word may also refer here to the Jews who were friends of the disbelievers (5:81) and spoke of the idolaters as being better guided in religion than those who believe (4:52).
Commentary:
In the preceding two verses the Quran gave its first commandment to the people. Having been thus directly addressed by God, the polytheistic disbelievers felt a natural reaction to repudiate the monotheistic teaching of the Quran, because they felt that its acceptance meant that they should give up their long cherished beliefs.
In the present verse God says that if the Quran created doubts and disquietude in their minds and is not worthy of acceptance, the disbelievers should produce one like it. If they cannot, then this very fact would prove them to be wrong.
The subject of the incomparable excellence of the Quran, has been dealt with at five different places in the Quran, i.e. in 2:24; 10:39; 11:14; 17:89; & 52:34, 35, and disbelievers have been challenged, to produce its equal.
In two of these five verses (2:24 & 10:39) the challenge is identical, while in the remaining three verses three separate and different demands have been made from disbelievers. Thus, to begin with the largest demand in 17:89, disbelievers are challenged to produce the like of the whole Quran, and they have been told that even if all jinn and men should join together, they would not be able to produce it. In 11:14 the challenge is limited to the production of ten chapters. In 2:24 and 10:39, however, it has been confined to one Surah only; while in 52:34-35, the condition of even one Surahhas been omitted and disbelievers have been given the option of producing even a single narration similar to any one narration (i.e. announcement) of the Quran. On the face of it, this difference in the form of the challenge at different places seems to be incongruent and to spring from a lack of harmony in the Quran. Some commentators have endeavoured to explain away this seeming incongruity by saying that it was due to the challenge having been made at different times. At first disbelievers were called upon to produce the like of the whole Quran. When they failed to do so, the challenge was whittled down to the production of the like of any ten chapters. When, however, they were unable to produce even ten chapters, the challenge was further reduced to the production of a single chapter; and, lastly, disbelievers were asked to produce even a single narration like any narration of the Quran. This explanation, however, does not seem to be satisfactory. The different Surahs containing these different challenges were revealed, in the following order: (1) 52:34, 35; (2) 17:89; (3) 11:14; (4) 10:39; (5) 2:24 (Rodwell). Now in Surah 52, the first to be revealed, the challenge is not qualified by any condition as regards size, disbelievers having been given the choice of producing even one single narration similar to any narration of the Quran. It is very strange that, whereas at first the challenge was unqualified and disbelievers were called upon to produce something comparable to any narration of the Quran, later it began to be hedged round by conditions and stipulations, first requiring disbelievers to produce the like of the whole book, then reducing the challenge to ten Surahs, and last of all reducing it to a single chapter. The order is most unnatural.
Moreover, some of the Surahs which contain this challenge were revealed on occasions so close to one another that some commentators have found it difficult to fix their order of priority with certainty. Hence it is unwise to settle this question on the basis of the chronological order of the Surahs containing this challenge.
Another point worth considering in this connection is that the verses in question do not mention any historical event but contain only a general challenge which stands for all time. Now the question is, in what form should the challenge be delivered to the world? Should disbelievers be called upon to produce the like of the whole Quran, or to produce ten Surahs like any ten Surahs of the Quran, or should they be called upon to bring forward the like of one Surah only or the like of any single piece of the Quran? If it is enough to make a demand for the like of a single piece of the Quran, why should a demand for the like of a Surah be made, and if it is enough to make a demand for the like of one Surah, the demand for the production of ten Surahs or, for that matter, for the whole of the Quran seems extravagant.
The fact is that these verses contain certain demands which stand for all time, and there is no need to enter into the question of their chronological order. The challenge can be made even today in all the different forms mentioned in the Quran as it was made at the time of the Holy Prophet.
Before explaining the various forms of these challenges it is worth noting that mention of them in the Quran is invariably accompanied by a reference to wealth and power, except in 2:24, which, as already stated, does not contain a new challenge but only repeats the challenge made in 10:39. From this it may be concluded that there exists a close connection between the question of wealth and power and the challenge for the production of the like of the Quran or a part thereof. This connection lies in the fact that the Quran has been held out to disbelievers as a priceless treasure. When disbelievers demanded material treasures from the Holy Prophet and asked, Wherefore has not a treasure been sent down to him (11:13), they were told in reply that he possessed a matchless treasure in the Quran. The same reply was repeated when disbelievers asked, Wherefore has not an angel come with him? (11:13). They were told in reply that angels did descend upon him; for their function was to bring the word of God, and the Divine Word had already been vouchsafed to him. Thus both the demand for a treasure and the demand for the descent of angels have been jointly met by offering the Quran as a matchless treasure brought down by angels, and the challenge to produce the like of the Quran has been put forward as a proof of its peerless quality.
Let us now take the different verses containing this challenge separately. The greatest demand is that made in 17:89, where disbelievers are required to bring a book like the whole of the Quran in all its manifold qualities. In this verse disbelievers are not required to represent their composition as the word of God. They may bring it forward as their own composition and declare it to be the equal of or, for that matter, better than the Quran. As, however, it was necessary to define in what respect the work to be produced was to resemble the Quran, the Quran says in the next verse, And of a truth We have (herein) set forth for mankind in various ways, all kinds of similitudes, but most of men would reject everything but disbelief (17:90), hinting thereby that if disbelievers reject the Divine origin of the Quran and believe it to be the work of the Prophet himself, then let them produce a book which, like the Quran, should possess the following excellences: (a) it should throw light on every essential subject pertaining to religion; (b) its discussion of these subjects should be exhaustive, offering detailed guidance on every question; (c) it should be free from all harm and contain nothing but good; and (d) it should aim not at the good of any particular people or community but at the well-being of all mankind, containing guidance for all temperaments and dispositions as well as for all circumstances and conditions. But as at the time when this challenge was made the whole of the Quran had not yet been revealed, disbelievers were not required to produce the like of the Quran there and then; and the challenge thus implied a prophecy that they would not be able to produce the like of it, neither in the form in which it then was nor when it became complete. Again, the challenge was not confined to the disbelievers of the Prophet’s time alone, but extended to doubters and critics of all times.
The second verse which contains a challenge is 11:14. In this verse the disbelievers’ objection that the Prophet had not come with a treasure, nor had an angel come to him, has been met by calling upon them to bring similar Surahswhich they should represent as the word of God. The latter demand, i.e. that pertaining to the representation of the required production as the word of God, has a reference to the objection of the disbelievers that no angel has come down to the Prophet. They are told that if no angel has really come to him and his claim to receive divine revelation through the medium of angels is false, then let them also produce ten Surahs, claiming, like him, that they have been brought down to them by angels, and then see what their end would be. If they had not the courage to forge a lie against God, how could they think that the Prophet could be guilty of such fabrication or, if he had dared to commit this forgery, why had he remained secure from God’s punishment?
The reason why the disbelievers in this verse have been called upon to produce ten Surahs and not the whole Quran is that the question here did not relate to the perfection of the Quran in all respects, but to that of only a portion of it. The disbelievers had objected to some parts of it being defective, as is evident from the words: They imagine that thou art now perhaps going to abandon part of that which has been revealed to thee (11:13). Hence, they have not been required here to bring a complete book like the whole Quran, but only ten Surahs in place of those parts of the Quran which they deem to be defective, in order that the truth of their assertion may be tested.
As for the selection of the specific number 10 for this purpose, it should be noted that in Arabic 10 represents a complete number. As the object was to refute the assertion of the disbelievers that certain portions of the Quran were defective, therefore the disbelievers were given the option of making as many as ten efforts to substantiate their claim. They were thus asked to produce ten Surahs not because they could produce less than that number but because the best way to refute their objection was to afford them several opportunities to substantiate the truth of their assertion. In short, since in 17:89 the whole Quran was claimed to be a perfect Book, its opponents were called upon to produce the like of the whole Quran; but since in 11:14 the point was that certain portions of it were objected to, so they were asked to choose ten such portions as appeared to them to be most defective and then, produce a composition even like those portions.
The third verse where the Quran has been declared to be matchless is 10:39. Here disbelievers have been called upon to produce the like of only one Surah of the Quran. This is so because, unlike the above-mentioned two verses, the challenge made in this verse is in support of a claim made by the Quran itself and not in refutation of any objection on the part of disbelievers. In the verses preceding 10:39, it was claimed that God possessed full authority over all things (see 10:32-36), and as a proof of this, in 10:38 the Quran was put forward as possessing the following excellences: (a) it contains teachings which could not be devised by man; (b) it has come in fulfilment of the prophecies contained in the previous Scriptures; (c) in it the imperfect teachings of the previous Scriptures have been perfected; (d) the word of God embodied in it has been made secure from being interpolated or tampered with by man; and (e) its teachings are meant for all men and all time. In support of this claim, verse 10:39 throws out a challenge to those who deny or doubt it to produce a single chapter containing these excellences in the same perfect form in which they are contained in this chapter, i.e. ch.10.
The verses 52:34, 35 contain the smallest of all demands. In these verses disbelievers are challenged to produce a single piece or a single announcement like any piece or announcement of the Quran. This demand also has been made in support of a claim made by the Quran itself and not in refutation of any objection on the part of disbelievers. Hence the smallness of the demand. The claim in question is made in the opening verses of chapter 52, i.e. Surah At-Tur, to the effect that the Quranic revelation which was promised to mankind through Moses on Mount Sinai, will continue to be written, read and published throughout the world and that its followers will continue to multiply and will comprise not only common men but persons of great spiritual and temporal eminence, and that the fountain of the new faith will continue to provide the water of eternal life to all the countries of the world so that the fulfilment of these prophecies will constitute a proof of the fact that there is a Day of Judgement. Thereafter the Quran proceeds in 52:34, 35 to challenge disbelievers that, if they look upon the revelation of the Quran to be a fabrication, then they should come forward and make a prophecy like the one made above. This challenge is unconditional and without qualification. Disbelievers are not required to represent what they produce as the word of God, nor is it laid down as a condition that their prophecy should be of their own devising. They may as they like either make a prophecy of their own devising or borrow it from any other Scripture. Again, disbelievers are not asked to bring forward as many prophecies as there are in the Quran—and these are legion—but to bring forward only one single prophecy similar to any one of the prophecies made in the beginning of the Surah. They are told that they will not be able to fulfil this demand, for such a prophecy could be made only by the Being Who is the Creator and Owner of the heavens and the earth, along with their treasures, and Who not only knows, but possesses mastery of, the unseen. This challenge also stands for all time.
The fifth challenge to produce a like of the Quran is contained in the verse under comment (2:24) and here also, as in 10:39, disbelievers have been called upon to bring a Surah like that of the Quran, not in refutation of any of their objections, but in support of a claim made by the Quran itself. In the case of the verse under comment this claim is stated in the beginning of the Surah in 2:3 which says: This is a perfect Book; there is no doubt in it; it is a guidance for the righteous. Similarly, 10:39 is also preceded with the words: there is no doubt about it (10:38). This shows that the challenge to produce a chapter like one of the Quran has special reference to the peculiarity which is described by the words, there is no doubt about it. The challenge given in the present Surah is preceded by the claim that the Quran is a guidance for those who fear God (2:3), which means that it guides the righteous to the highest stages of spiritual progress. Hence in the above challenge it has been declared that if disbelievers are in doubt as to the Divine origin of the Quran, then they should bring forward a Surah that may be comparable to the Quran in the spiritual influence it exercises over its followers.
One of the characteristics of the Quran is that, whatever chapter of it we may read, it casts a subtle and sublime spiritual influence over our minds. Thus, instead of creating doubts it dispels them and takes men to a stage where no doubt can possibly survive, which is the stage of communion with God. This stage can be attained only by the study of the Quran; no other Book can compare with it in this respect.
The above explanation will show that all these challenges calling upon disbelievers to produce the like of the Quran are quite distinct and separate one from another, and all of them stand for all time, none of them superseding or cancelling any other. The misconception that these challenges are one and the same seems to have arisen from the wrong notion that in all of them it is the elegance of the Quranic style and diction that has been held out as unique and incomparable and that it is such elegance of Arabic diction that disbelievers have been called upon to produce. But this is not the case. The challenges made in the five Surahs referred to above are not one or identical nor do they make the same demand; each has a distinct and separate demand of its own and it is in keeping with the nature of these demands that disbelievers have been called upon to produce the like of the whole Quran or a part of it.
The question now remains whether these demands also include a challenge to produce a work comparable to the Quran in elegance of style and diction. The answer is that they certainly do so, but only in an indirect way and not as a direct and fundamental demand, for sublime ideas can only be expressed in sublime language. As the Quran comprises sublime and lofty ideas, it was inevitable that the most beautiful diction and the most chaste style should have been employed as the vehicle for the expression of those ideas; otherwise, the subject matter was liable to remain obscure and doubtful and the perfect beauty of the Quran would have become marred. Thus, in whatever form and in whatever respect disbelievers have been challenged to produce a composition like the Quran, the demand for beauty of style and elegance of diction comparable to those of the Quran also forms a part of the challenge.
d
10:39; 11:14; 17:89; 52:35.
44
The subject of the incomparable excellence of the Qur’an has been dealt with at five different places, i.e. in 2:24; 10:39; 11:14; 17:89 & 52:34, 35. In two of these five verses (2:24 & 10:39) the challenge is identical, while in the remaining three verses three separate and different demands have been made from disbelievers. At first sight this difference in the form of the challenge at different places seems to be incongruous. But it is not so. In fact, these verses contain certain demands which stand for all time. The challenge is open even today in all the different forms mentioned in the Qur’an as it was in the time of the Holy Prophet.
Before explaining the various forms of these challenges it is worth noting that their mention in the Qur’an is invariably accompanied by a reference to wealth and power, except in the present verse which, as already stated, does not contain a new challenge but only repeats the challenge made in 10:39. From this it may be safely concluded that there
یَحۡذَرُ الۡمُنٰفِقُوۡنَ اَنۡ تُنَزَّلَ عَلَیۡہِمۡ سُوۡرَۃٌ تُنَبِّئُہُمۡ بِمَا فِیۡ قُلُوۡبِہِمۡ ۚ قُلِ اسۡتَہۡزِءُوۡۤا اِنَّ اللّٰہَ مُخۡرِجٌ مَّا تَحۡذَرُوۡنَ
The Hypocrites did not actually entertain any such fear because they did not believe the Holy Prophet to be the recipient of Divine revelation. The verse alludes only to the ironical nature of their jokes and jeers.
Commentary:
The verse lifts the veil from the jokes the hypocrites used to indulge in at the cost of the Holy Prophet and the Muslims. When they sat together in private, they used to say jokingly to one another that they feared lest God should send down a Surah to the Prophet informing him of what lay concealed in their minds. They did not actually believe that the Holy Prophet might indeed receive revelation about their secret thoughts from God, because they did not believe him to be the recipient of Divine revelation. They only said this by way of ridicule, as the words that follow, i.e. Mock ye, indicate.
The words, Allah will bring to light what you fear, mean that whereas the hypocrites joked about the Holy Prophet in their secret meetings and affected to be afraid that he might be informed of those jokes by God, while in reality they entertained no such fears, the All-Knowing God would actually divulge their secrets to His Messenger and then the hypocrites would have real cause to experience their pretended apprehensions.
1218
Commentary:
The verse lifts the veil from the jokes the hypocrites used to indulge in at the cost of the Holy Prophet and the Muslims. When they sat together in private, they used to say jokingly to one another that they feared lest God should send down a Surah to the Prophet informing him of what lay concealed in their minds. They did not actually believe that the Holy Prophet might indeed receive revelation about their secret thoughts from God, because they did not believe him to be the recipient of Divine revelation. They only said this by way of ridicule, as the words that follow, i.e. Mock ye, indicate.
The words, Allah will bring to light what you fear, mean that whereas the hypocrites joked about the Holy Prophet in their secret meetings and affected to be afraid that he might be informed of those jokes by God, while in reality they entertained no such fears, the All-Knowing God would actually divulge their secrets to His Messenger and then the hypocrites would have real cause to experience their pretended apprehensions.
1195
The Hypocrites did not actually entertain any such fear because they did not believe the Holy Prophet to be the recipient of Divine revelation. The verse alludes only to the ironical nature of their jokes and jeers.
وَاِذَاۤ اُنۡزِلَتۡ سُوۡرَۃٌ اَنۡ اٰمِنُوۡا بِاللّٰہِ وَجٰہِدُوۡا مَعَ رَسُوۡلِہِ اسۡتَـٔۡذَنَکَ اُولُوا الطَّوۡلِ مِنۡہُمۡ وَقَالُوۡا ذَرۡنَا نَکُنۡ مَّعَ الۡقٰعِدِیۡنَ
The words need not be taken to have been actually uttered by the Hypocrites. They simply express a state of affairs implying that they came to the Holy Prophet with various excuses for staying behind.
Commentary:
The words, Leave us that we be with those who sit at home, need not be taken to have been actually uttered by the hypocrites. They simply express a state of affairs implying that the hypocrites came to the Holy Prophet with various excuses, asking his leave to stay behind.
1238
Commentary:
The words, Leave us that we be with those who sit at home, need not be taken to have been actually uttered by the hypocrites. They simply express a state of affairs implying that the hypocrites came to the Holy Prophet with various excuses, asking his leave to stay behind.
1204
The words need not be taken to have been actually uttered by the Hypocrites. They simply express a state of affairs implying that they came to the Holy Prophet with various excuses for staying behind.
وَاِذَا مَاۤ اُنۡزِلَتۡ سُوۡرَۃٌ فَمِنۡہُمۡ مَّنۡ یَّقُوۡلُ اَیُّکُمۡ زَادَتۡہُ ہٰذِہٖۤ اِیۡمٰنًا ۚ فَاَمَّا الَّذِیۡنَ اٰمَنُوۡا فَزَادَتۡہُمۡ اِیۡمٰنًا وَّہُمۡ یَسۡتَبۡشِرُوۡنَ
8:3.
8:3.
8:3.
Commentary:
The question, which of you has this Surah increased in faith, refers to the contention of the hypocrites that the Quranic Surahs increase none in faith. This objection of the hypocrites is answered in the words that follow.
e
8:3.
a
8:3.
1271
Commentary:
The question, which of you has this Surah increased in faith, refers to the contention of the hypocrites that the Quranic Surahs increase none in faith. This objection of the hypocrites is answered in the words that follow.
c
8:3.
وَاِذَا مَاۤ اُنۡزِلَتۡ سُوۡرَۃٌ نَّظَرَ بَعۡضُہُمۡ اِلٰی بَعۡضٍ ہَلۡ یَرٰٮکُمۡ مِّنۡ اَحَدٍ ثُمَّ انۡصَرَفُوۡا ۚ صَرَفَ اللّٰہُ قُلُوۡبَہُمۡ بِاَنَّہُمۡ قَوۡمٌ لَّا یَفۡقَہُوۡنَ
یعنی وہ منافق آپس میں اشاروں سے کہتے ہیں کہ کیا اس وقت تم کو کوئی دیکھ تو نہیں رہا‘ تا مسلمانوں کی غفلت سے فائدہ اٹھایا جائے۔ اس جگہ ’’تم‘‘ کا لفظ عربی عبارت کی وجہ سے استعمال ہوا ہے۔ ورنہ اردو کے لحاظ سے ’’ان کو دیکھ تو نہیں رہا‘‘ چاہیے تھا۔
24:64.
61:6.
Commentary:
The hypocrites used to sit among Muslims when worldly matters were being discussed; but when the recital of the Quran began, they would quietly slink away. The verse means to say that as these men refuse to listen to the Word of God and turn away from it, so, as a punishment for this act of theirs, God has turned away their hearts from truth. This helps to explain expressions like "leading astray" etc., used about God in the Quran. His "leading astray" only means that when evil-minded men go astray and persist in their evil course, God leaves them alone and allows them to wander away from the truth, stamping them as lost.
a
24:64.
b
61:6.
1
یعنی وہ منافق آپس میں اشاروں سے کہتے ہیں کہ کیا اس وقت تم کو کوئی دیکھ تو نہیں رہا‘ تا مسلمانوں کی غفلت سے فائدہ اٹھایا جائے۔ اس جگہ ’’تم‘‘ کا لفظ عربی عبارت کی وجہ سے استعمال ہوا ہے۔ ورنہ اردو کے لحاظ سے ’’ان کو دیکھ تو نہیں رہا‘‘ چاہیے تھا۔
a
24:64.
b
61:6.
1274
Commentary:
The hypocrites used to sit among Muslims when worldly matters were being discussed; but when the recital of the Quran began, they would quietly slink away. The verse means to say that as these men refuse to listen to the Word of God and turn away from it, so, as a punishment for this act of theirs, God has turned away their hearts from truth. This helps to explain expressions like "leading astray" etc., used about God in the Quran. His "leading astray" only means that when evil-minded men go astray and persist in their evil course, God leaves them alone and allows them to wander away from the truth, stamping them as lost.
a
24:64.
b
61:6.
اَمۡ یَقُوۡلُوۡنَ افۡتَرٰٮہُ ۖ قُلۡ فَاۡتُوۡا بِسُوۡرَۃٍ مِّثۡلِہٖ وَادۡعُوۡا مَنِ اسۡتَطَعۡتُمۡ مِّنۡ دُوۡنِ اللّٰہِ اِنۡ کُنۡتُمۡ صٰدِقِیۡنَ
یعنی پہلی کتب جو الہامی کہلاتی ہیں ان کی مدد بھی لے لو۔ ورنہ مسیح وغیرہ سے مدد لینے کا تو عقلاًاور شرعاً کوئی سوال ہی نہیں۔ اس آیت میں بتایا گیا ہے کہ انجیل قرآن کریم کے مقابلہ میں بالکل ہیچ ہے۔ وہ اس کے مقابلہ میں نہیں آسکتی۔ گو بقول عیسائیوں کے وہ ابن اللہ کی بنائی ہوئی کتاب ہے۔
2:24; 11:14; 17:89; 52:34, 35.
The verse challenges disbelievers that if a book with such excellences as the Qur’an possesses could be a human forgery, then why do they not produce a similar one themselves? This challenge stands for all time. See also {44}.
2:24; 11:14; 17:89; 52:34-35.
Commentary:
Notwithstanding the great excellences of the Quran mentioned in the preceding verse, disbelievers had the hardihood to allege that it was a fabrication of the Holy Prophet. The verse under comment asks, if a book with such excellences as the Quran possesses could be a human fabrication, then why do disbelievers not produce a similar one themselves? Similar challenges have been made in the Quran at different places, in different words. At one place the Quran calls upon disbelievers to produce a book like the whole of the Quran; at another it challenges them to produce ten chapters comparable to the Quranic Surahs; at yet another place it requires them to produce even a single Surah like those of the Quran. This shows that each of the passages containing these challenges deals with the subject from a different standpoint and offers a different challenge. In the verse under comment, for instance, the pronoun "it" in the expression مثله (like unto it) does not refer to the whole of the Quran but only to the previous verse of the present Surah. As we have seen, the previous verse has advanced five arguments to show that the Quran is the revealed word of God and in the present verse disbelievers are told that if they still persist in looking upon the Quran as the word of man, then let them produce a book which, let alone all the five arguments embodied in the previous verse, should possess only one of them. It is a patent fact, however, that not one of these five arguments about the Divine origin of the Quran is to be found in any work of man. This is a claim which nobody has ever dared to contradict, nor is there a possibility of future contradiction. The challenge stands for all time. The heavens and the earth may pass away, but no man will ever be able to produce a book like the Quran.
If the word Surah in this verse be taken to mean a chapter, then the verse would mean that disbelievers are called upon to produce even a chapter comparable with the Quran. But then the challenge will not be so pointed. For, in that case disbelievers would be called upon to bring a full chapter characterized by all the five qualities mentioned in the previous verse, while in the other case they are required to produce any composition containing only one of the five qualities. For a detailed treatment of this important subject see 2:24.
c
2:24; 11:14; 17:89; 52:34, 35.
592
这节经文向不信道的人挑战说: 假如像 «古兰经» 具有那样精美绝伦内容的一本经典, 可以是一种人 (类) 造出来的假东西的话, 那么, 为什么他们自己不去造这样一本类似的经典? 这一挑战可以永远向他们提出•见注释29Q。
1
یعنی پہلی کتب جو الہامی کہلاتی ہیں ان کی مدد بھی لے لو۔ ورنہ مسیح وغیرہ سے مدد لینے کا تو عقلاًاور شرعاً کوئی سوال ہی نہیں۔ اس آیت میں بتایا گیا ہے کہ انجیل قرآن کریم کے مقابلہ میں بالکل ہیچ ہے۔ وہ اس کے مقابلہ میں نہیں آسکتی۔ گو بقول عیسائیوں کے وہ ابن اللہ کی بنائی ہوئی کتاب ہے۔
a
2:24; 11:14; 17:89; 52:34-35.
1314
Commentary:
Notwithstanding the great excellences of the Quran mentioned in the preceding verse, disbelievers had the hardihood to allege that it was a fabrication of the Holy Prophet. The verse under comment asks, if a book with such excellences as the Quran possesses could be a human fabrication, then why do disbelievers not produce a similar one themselves? Similar challenges have been made in the Quran at different places, in different words. At one place the Quran calls upon disbelievers to produce a book like the whole of the Quran; at another it challenges them to produce ten chapters comparable to the Quranic Surahs; at yet another place it requires them to produce even a single Surah like those of the Quran. This shows that each of the passages containing these challenges deals with the subject from a different standpoint and offers a different challenge. In the verse under comment, for instance, the pronoun "it" in the expression مثله (like unto it) does not refer to the whole of the Quran but only to the previous verse of the present Surah. As we have seen, the previous verse has advanced five arguments to show that the Quran is the revealed word of God and in the present verse disbelievers are told that if they still persist in looking upon the Quran as the word of man, then let them produce a book which, let alone all the five arguments embodied in the previous verse, should possess only one of them. It is a patent fact, however, that not one of these five arguments about the Divine origin of the Quran is to be found in any work of man. This is a claim which nobody has ever dared to contradict, nor is there a possibility of future contradiction. The challenge stands for all time. The heavens and the earth may pass away, but no man will ever be able to produce a book like the Quran.
If the word Surah in this verse be taken to mean a chapter, then the verse would mean that disbelievers are called upon to produce even a chapter comparable with the Quran. But then the challenge will not be so pointed. For, in that case disbelievers would be called upon to bring a full chapter characterized by all the five qualities mentioned in the previous verse, while in the other case they are required to produce any composition containing only one of the five qualities. For a detailed treatment of this important subject see 2:24.
b
2:24; 11:14; 17:89; 52:34, 35.
1262
The verse challenges disbelievers that if a book with such excellences as the Qur’an possesses could be a human forgery, then why do they not produce a similar one themselves? This challenge stands for all time. See also {44}.
وَاِمَّا تُعۡرِضَنَّ عَنۡہُمُ ابۡتِغَآءَ رَحۡمَۃٍ مِّنۡ رَّبِّکَ تَرۡجُوۡہَا فَقُل لَّہُمۡ قَوۡلًا مَّیۡسُوۡرًا
93:10-11.
یعنی تیرا اعراض اپنے رشتہ داروں سے بخل کی وجہ سے نہ ہو بلکہ اس لئے ہو کہ میں خداتعالیٰ سے کشائش مانگ رہا ہوں اور مجھے اُمید ہے کہ وہ مجھے حاصل ہو جائے گی اس وقت تک میں مجبوراً بادل ناخواستہ ان سے اعراض کرتا ہوں۔
Help may sometimes be denied to a seemingly needy person when it is feared that the giving of it would have an adverse effect upon him; for instance, he may be a professional beggar or may be addicted to some bad habit. In such a case a word of good cheer may be used to give comfort to the beggar.
93:10-11.
Important Words:
میسورا (gentle) is derived from یسرi.e. he was or became gentle, docile and submissive or easy; it was or became little in quantity; paltry or of no weight or worth; he divided anything into parts or portions. They say یسرت المرأة i.e. the woman had an easy birth. The Arabs say خذ میسورة ودع معسورة i.e. take thou what is easy and leave thou what is difficult. میسور means, easy, kind, successful, etc. When applied to a saying or speech it means gentle. Thus the words قول میسور mean, gentle speech (Lane & Aqrab). See also 2:220.
Commentary:
The verse may have two meanings:
(a) If at all we have to turn away from our kinsmen, the poor and the destitute, it should be with the intention of rendering them help on a future occasion when God, out of His Mercy, may give us the means to do so. Even in such a case we should speak to them a word of good cheer which should comfort them.
(b) Help may sometimes be denied to a seemingly needy person when it is feared that the giving of it would have an adverse effect upon him; for instance, he may be a professional beggar or may be addicted to some bad habit.
d
93:10-11.
1
یعنی تیرا اعراض اپنے رشتہ داروں سے بخل کی وجہ سے نہ ہو بلکہ اس لئے ہو کہ میں خداتعالیٰ سے کشائش مانگ رہا ہوں اور مجھے اُمید ہے کہ وہ مجھے حاصل ہو جائے گی اس وقت تک میں مجبوراً بادل ناخواستہ ان سے اعراض کرتا ہوں۔
a
93:10-11.
1958
Important Words:
میسورا (gentle) is derived from یسرi.e. he was or became gentle, docile and submissive or easy; it was or became little in quantity; paltry or of no weight or worth; he divided anything into parts or portions. They say یسرت المرأة i.e. the woman had an easy birth. The Arabs say خذ میسورة ودع معسورة i.e. take thou what is easy and leave thou what is difficult. میسور means, easy, kind, successful, etc. When applied to a saying or speech it means gentle. Thus the words قول میسور mean, gentle speech (Lane & Aqrab). See also 2:220.
Commentary:
The verse may have two meanings:
(a) If at all we have to turn away from our kinsmen, the poor and the destitute, it should be with the intention of rendering them help on a future occasion when God, out of His Mercy, may give us the means to do so. Even in such a case we should speak to them a word of good cheer which should comfort them.
(b) Help may sometimes be denied to a seemingly needy person when it is feared that the giving of it would have an adverse effect upon him; for instance, he may be a professional beggar or may be addicted to some bad habit.
c
93:10-11.1611
Help may sometimes be denied to a seemingly needy person when it is feared that the giving of it would have an adverse effect upon him; for instance, he may be a professional beggar or may be addicted to some bad habit. In such a case a word of good cheer may be used to give comfort to the beggar.
وَلَا تَجۡعَلۡ یَدَکَ مَغۡلُوۡلَۃً اِلٰی عُنُقِکَ وَلَا تَبۡسُطۡہَا کُلَّ الۡبَسۡطِ فَتَقۡعُدَ مَلُوۡمًا مَّحۡسُوۡرًا
9:34; 25:68.
9:34; 25:68.
A believer should not be so miserly as not to spend his money even when there is a real and genuine need for it, nor should he squander away his money thoughtlessly and without purpose so that when money is required for a real national need he should find to his regret that he could not contribute to it.
9:34; 25:68.
Important Words:
محسورا (exhausted) is derived from حسر which means, he was or became weary and tired. حسر الدابة means, the beast was fatigued so that it was left to remain where it was. حسر البصر means, the eye became weak and fatigued by looking for long. حسر البیت means, he swept the house. محسور means, a man who has given all that he had, so that nothing remains in his possession. Being synonymous with حسیر it means, tired, fatigued or jaded by much travel; grieving or regretting most intensely (Lane & Aqrab).
Commentary:
The verse teaches the right way of spending one’s money. One should not be so miserly as not to spend it even when there is a real and genuine need as if his hands are tied to his neck, nor should one stretch forth one’s hands so openly as to squander away his wealth purposelessly. One should strike the golden mean.
The expression, lest thou sit down blamed or exhausted, means to say that a person who squanders away his money thoughtlessly and without purpose does not have anything left with him, so that when money is required for a real national need, he finds to his regret that he cannot contribute to it. Not only can he then not help the national cause but he loses his self-respect also; and by thus falling in the estimation of his compatriots he becomes permanently deprived of the opportunity to serve his country or community in the hour of its need.
e
9:34; 25:68.
b
9:34; 25:68.
1959
Important Words:
محسورا (exhausted) is derived from حسر which means, he was or became weary and tired. حسر الدابة means, the beast was fatigued so that it was left to remain where it was. حسر البصر means, the eye became weak and fatigued by looking for long. حسر البیت means, he swept the house. محسور means, a man who has given all that he had, so that nothing remains in his possession. Being synonymous with حسیر it means, tired, fatigued or jaded by much travel; grieving or regretting most intensely (Lane & Aqrab).
Commentary:
The verse teaches the right way of spending one’s money. One should not be so miserly as not to spend it even when there is a real and genuine need as if his hands are tied to his neck, nor should one stretch forth one’s hands so openly as to squander away his wealth purposelessly. One should strike the golden mean.
The expression, lest thou sit down blamed or exhausted, means to say that a person who squanders away his money thoughtlessly and without purpose does not have anything left with him, so that when money is required for a real national need, he finds to his regret that he cannot contribute to it. Not only can he then not help the national cause but he loses his self-respect also; and by thus falling in the estimation of his compatriots he becomes permanently deprived of the opportunity to serve his country or community in the hour of its need.
d
9:34; 25:68.
1612
A believer should not be so miserly as not to spend his money even when there is a real and genuine need for it, nor should he squander away his money thoughtlessly and without purpose so that when money is required for a real national need he should find to his regret that he could not contribute to it.
سُوۡرَۃٌ اَنۡزَلۡنٰہَا وَفَرَضۡنٰہَا وَاَنۡزَلۡنَا فِیۡہَاۤ اٰیٰتٍۭ بَیِّنٰتٍ لَّعَلَّکُمۡ تَذَکَّرُوۡنَ
«古兰经» 所有经章中, 这一章特称为 سُوْرَة (Surah)。它的意义是, 由于 سُوْرَة (Surah) 这个单词意指高位或显职, 穆斯林如能按照本章所体现的律令和经律行动, 就能上升到非常光荣和崇高的地位。
Of all the Quranic Chapters, the present one has been specifically called 'a Surah,' the significance being that as the word, "Surah," means rank or dignity, the Muslims by acting upon the commandments and ordinances embodied in this Surah can and will rise to great honour and dignity.
The emphasis on the words, which We have revealed and the ordinances of which We have made obligatory, points to the great importance of the commandments of this Surah inasmuch as all other Quranic Chapters also have been revealed by God and their commandments have also been made obligatory.
It is to be regretted that in slavish imitation of the customs and manners of other nations the Muslims have infringed and violated the commandments of this Surah more than the ordinances embodied in other Surahs of the Qur’an.
Important Words:
سورة (chapter) is infinitive noun from سار. They say سار الحائط i.e. he scaled the wall. سار الیه means, he jumped upon him and attacked him. سورة means, trace, mark, sign; rank, dignity, degree, excellence; a very high and beautiful building; a thing complete and perfect; part or portion of a thing; a chapter of the Quran. They say له عندک سورة i.e. he has a rank or dignity with you, i.e. you respect him. له سورة فی المجد means, he possesses a degree or rank in dignity. فأتوا بسورة من مثله means, so bring a chapter like it (Lane, Aqrab & Qurtubi).
فرضنا ھا (We have made it obligatory). فرضه means, he made a notch or an incision in it, namely, a piece of wood. فرضmeans, (1) He (God) made a thing or prayer or statutes or ordinances obligatory or binding upon men, (2) he (the Prophet) instituted or prescribed a thing as an ordinance or statute; (3) he (a judge) decreed or adjudged; he assigned or appointed a particular time for doing a thing or he determined or defined or limited it. They say فرض اللّٰه الاحکام علی عبادہ i.e. God has made the commandments obligatory on His servants. فرضناھا means, in which We have set down the obligatory statutes (Lane & Aqrab).
Commentary:
All the different chapters of the Quran are called Surahs. But the present chapter has been specifically called a Surahbecause it draws pointed attention to the importance of its contents. The implication of the use of the word Surah—also meaning rank or dignity—is that Muslims by acting upon the commandments and ordinances embodied in this Surahwould make great social progress and attain national eminence, glory and dignity. The emphasis on the words, "which We have revealed and which We have made obligatory," also points to the great importance of the commandments of this Surah inasmuch as all other Quranic Surahs also have been revealed by God and their commandments have also been made obligatory and the present Surah possesses no peculiarity in this respect. The implication also seems to be that whereas the commandments contained in this Surah are specially intended to raise the moral standard of the Muslim community and to make them a great nation, they would be neglected and ignored by them; and regrettably it has so happened. In slavish imitation of the customs and manners of other nations the Muslims have infringed and violated the commandments of this Surah more than the ordinances embodied in other chapters of the Quran.
The words, "that you may remember," signify that Muslims should not ignore the important lesson that the Surah has been revealed for their social and moral uplift, leading ultimately to their spiritual advancement. They should remember that just as defiance of commandments about sexual relations does serious injury to physical and social development of a people, similarly wrong spiritual connections lead to moral and spiritual deterioration.
898
«古兰经» 所有经章中, 这一章特称为 سُوْرَة (Surah)。它的意义是, 由于 سُوْرَة (Surah) 这个单词意指高位或显职, 穆斯林如能按照本章所体现的律令和经律行动, 就能上升到非常光荣和崇高的地位。
2591
Important Words:
سورة (chapter) is infinitive noun from سار. They say سار الحائط i.e. he scaled the wall. سار الیه means, he jumped upon him and attacked him. سورة means, trace, mark, sign; rank, dignity, degree, excellence; a very high and beautiful building; a thing complete and perfect; part or portion of a thing; a chapter of the Quran. They say له عندک سورة i.e. he has a rank or dignity with you, i.e. you respect him. له سورة فی المجد means, he possesses a degree or rank in dignity. فأتوا بسورة من مثله means, so bring a chapter like it (Lane, Aqrab & Qurtubi).
فرضنا ھا (We have made it obligatory). فرضه means, he made a notch or an incision in it, namely, a piece of wood. فرضmeans, (1) He (God) made a thing or prayer or statutes or ordinances obligatory or binding upon men, (2) he (the Prophet) instituted or prescribed a thing as an ordinance or statute; (3) he (a judge) decreed or adjudged; he assigned or appointed a particular time for doing a thing or he determined or defined or limited it. They say فرض اللّٰه الاحکام علی عبادہ i.e. God has made the commandments obligatory on His servants. فرضناھا means, in which We have set down the obligatory statutes (Lane & Aqrab).
Commentary:
All the different chapters of the Quran are called Surahs. But the present chapter has been specifically called a Surahbecause it draws pointed attention to the importance of its contents. The implication of the use of the word Surah—also meaning rank or dignity—is that Muslims by acting upon the commandments and ordinances embodied in this Surahwould make great social progress and attain national eminence, glory and dignity. The emphasis on the words, "which We have revealed and which We have made obligatory," also points to the great importance of the commandments of this Surah inasmuch as all other Quranic Surahs also have been revealed by God and their commandments have also been made obligatory and the present Surah possesses no peculiarity in this respect. The implication also seems to be that whereas the commandments contained in this Surah are specially intended to raise the moral standard of the Muslim community and to make them a great nation, they would be neglected and ignored by them; and regrettably it has so happened. In slavish imitation of the customs and manners of other nations the Muslims have infringed and violated the commandments of this Surah more than the ordinances embodied in other chapters of the Quran.
The words, "that you may remember," signify that Muslims should not ignore the important lesson that the Surah has been revealed for their social and moral uplift, leading ultimately to their spiritual advancement. They should remember that just as defiance of commandments about sexual relations does serious injury to physical and social development of a people, similarly wrong spiritual connections lead to moral and spiritual deterioration.
2023
Of all the Quranic Chapters, the present one has been specifically called 'a Surah,' the significance being that as the word, "Surah," means rank or dignity, the Muslims by acting upon the commandments and ordinances embodied in this Surah can and will rise to great honour and dignity.
2024
The emphasis on the words, which We have revealed and the ordinances of which We have made obligatory, points to the great importance of the commandments of this Surah inasmuch as all other Quranic Chapters also have been revealed by God and their commandments have also been made obligatory.
2025
It is to be regretted that in slavish imitation of the customs and manners of other nations the Muslims have infringed and violated the commandments of this Surah more than the ordinances embodied in other Surahs of the Qur’an.
وَیَقُوۡلُ الَّذِیۡنَ اٰمَنُوۡا لَوۡلَا نُزِّلَتۡ سُوۡرَۃٌ ۖ فَاِذَاۤ اُنۡزِلَتۡ سُوۡرَۃٌ مُّحۡکَمَۃٌ وَّذُکِرَ فِیۡہَا الۡقِتَالُ ۙ رَاَیۡتَ الَّذِیۡنَ فِیۡ قُلُوۡبِہِمۡ مَّرَضٌ یَّنۡظُرُوۡنَ اِلَیۡکَ نَظَرَ الۡمَغۡشِیِّ عَلَیۡہِ مِنَ الۡمَوۡتِ ۖ فَاَوۡلٰی لَہُمۡ
یعنی مومنوں کو عمل شریعت کا اس قدر شوق ہوتا ہے کہ وہ تو انتظار کرتے رہتے ہیں کہ خدا کا کوئی حکم نازل ہو اور ہم اس پر عمل کریں۔ مگر منافق کی حالت یہ ہوتی ہے کہ جب کوئی قربانی والا حکم نازل ہو تو اس پر موت اپنے آنے سے پہلے وارد ہو جاتی ہے۔
یعنی ایسی غشی جو موت کے قریب آتی ہے جس وقت آنکھیں بالکل پھٹی کی پھٹی رہ جاتی ہیں۔
Important Words:
أولٰی (ruin) is derived from ولی and means, nearer; more deserving; more competent; more fit. The expression أولٰی لک is used to give warning, and means mischief or trouble has approached near thee, so be on your guard. The expression also means, woe to thee; woe be thy lot (Aqrab).
Commentary:
The verse means to say that whereas true believers avidly wait for a verse to be revealed which should embody a Divine commandment directing them to fight in the way of Allah, "those in whose heart is a disease," shudder at the very idea of being invited to fight.
2
یعنی مومنوں کو عمل شریعت کا اس قدر شوق ہوتا ہے کہ وہ تو انتظار کرتے رہتے ہیں کہ خدا کا کوئی حکم نازل ہو اور ہم اس پر عمل کریں۔ مگر منافق کی حالت یہ ہوتی ہے کہ جب کوئی قربانی والا حکم نازل ہو تو اس پر موت اپنے آنے سے پہلے وارد ہو جاتی ہے۔
3
یعنی ایسی غشی جو موت کے قریب آتی ہے جس وقت آنکھیں بالکل پھٹی کی پھٹی رہ جاتی ہیں۔
3805
Important Words:
أولٰی (ruin) is derived from ولی and means, nearer; more deserving; more competent; more fit. The expression أولٰی لک is used to give warning, and means mischief or trouble has approached near thee, so be on your guard. The expression also means, woe to thee; woe be thy lot (Aqrab).
Commentary:
The verse means to say that whereas true believers avidly wait for a verse to be revealed which should embody a Divine commandment directing them to fight in the way of Allah, "those in whose heart is a disease," shudder at the very idea of being invited to fight.