شَّہٰدَۃِ
Appears 12 times in Quran
Derived Words (3)
Words derived from the stem "شَّہٰدَۃِ".
- and of the seen
- and the seen
- the seen
- and makes testimony surer
- evidence
Occurrences in Quran
Found 12 verses containing "شَّہٰدَۃِ".
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اِذَا تَدَایَنۡتُمۡ بِدَیۡنٍ اِلٰۤی اَجَلٍ مُّسَمًّی فَاکۡتُبُوۡہُ ۚ وَلۡیَکۡتُبۡ بَّیۡنَکُمۡ کَاتِبٌۢ بِالۡعَدۡلِ ۚ وَلَا یَاۡبَ کَاتِبٌ اَنۡ یَّکۡتُبَ کَمَا عَلَّمَہُ اللّٰہُ ۚ فَلۡیَکۡتُبۡ وَلۡیُمۡلِلِ الَّذِیۡ عَلَیۡہِ الۡحَقُّ وَلۡیَتَّقِ اللّٰہَ رَبَّہٗ وَلَا یَبۡخَسۡ مِنۡہُ شَیۡـًٔا ۚ فَاِنۡ کَانَ الَّذِیۡ عَلَیۡہِ الۡحَقُّ سَفِیۡہًا اَوۡ ضَعِیۡفًا اَوۡ لَا یَسۡتَطِیۡعُ اَنۡ یُّمِلَّ ہُوَ فَلۡیُمۡلِلۡ وَلِیُّہٗ بِالۡعَدۡلِ ۚ وَاسۡتَشۡہِدُوۡا شَہِیۡدَیۡنِ مِنۡ رِّجَالِکُمۡ ۖ فَاِنۡ لَّمۡ یَکُوۡنَا رَجُلَیۡنِ فَرَجُلٌ وَّامۡرَاَتَانِ مِمَّنۡ تَرۡضَوۡنَ مِنَ الشُّہَدَآءِ اَنۡ تَضِلَّ اِحۡدٰٮہُمَا فَتُذَکِّرَ اِحۡدٰٮہُمَا الۡاُخۡرٰی ۚ وَلَا یَاۡبَ الشُّہَدَآءُ اِذَا مَا دُعُوۡا ۚ وَلَا تَسۡـَٔمُوۡۤا اَنۡ تَکۡتُبُوۡہُ صَغِیۡرًا اَوۡ کَبِیۡرًا اِلٰۤی اَجَلِہٖ ۚ ذٰلِکُمۡ اَقۡسَطُ عِنۡدَ اللّٰہِ وَاَقۡوَمُ لِلشَّہٰدَۃِ وَاَدۡنٰۤی اَلَّا تَرۡتَابُوۡۤا ۖ اِلَّاۤ اَنۡ تَکُوۡنَ تِجٰرَۃً حَاضِرَۃً تُدِیۡرُوۡنَہَا بَیۡنَکُمۡ فَلَیۡسَ عَلَیۡکُمۡ جُنَاحٌ اَلَّا تَکۡتُبُوۡہَا ۗ وَاَشۡہِدُوۡۤا اِذَا تَبَایَعۡتُمۡ ۚ وَلَا یُضَآرَّ کَاتِبٌ وَّلَا شَہِیۡدٌ ۚ وَاِنۡ تَفۡعَلُوۡا فَاِنَّہٗ فُسُوۡقٌۢ بِکُمۡ ۗ وَاتَّقُوا اللّٰہَ ۖ وَیُعَلِّمُکُمُ اللّٰہُ ۗ وَاللّٰہُ بِکُلِّ شَیۡءٍ عَلِیۡمٌ
4:30.
96:5.
口授的人应该是债务人而不是债权人, 因为: (1) 负责任的是债务人; 有关决定性的话, 应该由他来选择才公正; (2) 借据由债权人而不是由债务人保存。因此要求债务人口授, 使他口授的事情可以作为借款数目和付款条件准确的证明。他就没有原因和根据来否认这笔借款。
这里含有这样的意思, 即使在这种情况下, 还是写一张像现款便笺或收条之类的字据比较好。
这里指的是大笔交易。
اِلٰی اَجَلٍ مُّسَمًّی۔ اس میں اِلٰی یا تو لام کے معنوں میں ہے اور معنے یہ ہیں کہ مقررہ میعاد کے لئے قرض لو اور اِلٰی ان معنوں میں عربی میں استعمال ہوتا ہے۔ جیسے قرآن کریم میں آتا ہے وَ الْاَمْرُ اِلَیْکِ یعنی حکم دینے کا اختیار تجھے حاصل ہے۔ یا کہتے ہیں اَحْمَدُ اِلَیْکَ اللّٰہَ: تیرے لئے اللہ کی حمد کرتا ہوں (مغنی) اور یہ بھی ہو سکتا ہے کہ اِلٰی‘ مَعَ کے معنے دیتا ہو۔ یہ معنے عربی میں مستعمل ہیں۔ قرآن کریم میں بھی آتا ہے مَنْ اَنْصَارِیْ اِلَی اللّٰہِ یعنی کون اللہ کے ساتھ ہو کر میری مدد کرتا ہے۔ اس اِلٰی کے لئے یہ شرط ہوتی ہے ک
’’تمہارے درمیان‘‘ اس کے یہ معنے بھی ہو سکتے ہیں کہ جو معاہدہ تمہارے درمیان ہوا ہے وہ لکھ دے اور یہ بھی کہ کاتب تمہارے اپنے آدمیوں میں سے ہو۔ اور یہ بھی کہ وہ دونوں فریق کی موجودگی میں ان کے سامنے بیٹھ کر لکھے۔
یہ آیت ترجمہ کے لحاظ سے بہت پیچیدہ ہے کیونکہ اس میں شُھَدَآء کا لفظ موقع پر موجود ہونے والوں کے لئے استعمال کیا گیا ہے اور ایک ہی فقرہ میں دو معنوں میں گواہ کے لفظ نے ترجمہ میں پیچیدگی پیدا کر دی ہے۔ مطلب یہ ہے کہ جس وقت تحریر لکھی جا رہی ہو اگر لکھنے والے کے سوا جو مرد و عورت وہاں موجود ہوں ان میں سے وہ دو مردوں کو گواہ مقرر نہ کرنا چاہتا ہو بلکہ کسی عورت کو بھی شامل کرنا چاہتا ہو تو اس صورت میں جو لوگ موقع پر ہوں ان میں سے دونوں فریق کے اعتباری لوگوں میں سے ایک مرد اور دو عورتوں کی شہادت ڈلوائی جائے۔
حَاضِرَۃً کا ترجمہ ’’دست بدست‘‘ کیا گیا ہے۔ یعنی جب مال پر اسی وقت قبضہ کر لیا گیا ہو اور قیمت نقد ادا کر دی گئی ہو۔
اس میں اشارہ ہے کہ اس صورت میں بھی لکھنا اچھا ہے جیسا انگریزی دکان دار ووچر (Voucher) دیتا ہے۔ اس سے جھگڑے کم ہو جاتے ہیں۔
یہ بہت بڑے سَودوں کے متعلق ہے کہ ان کو لکھنا بھی چاہیے اور گواہ بھی رکھنے چاہئیں تا فتنہ نہ پیدا ہو۔
4:30.
96:5.
The borrower, and not the lender, is to dictate because; (1) it is the borrower who incurs the liability; and justice demands that the words defining the liability should be selected by him; (2) the document is to be deposited with the lender and not the borrower. So the borrower has been asked to dictate so that the fact of his having dictated may serve as a proof of the correctness of the amount and the conditions about payment, and he may have no cause or ground to deny it.
The implication is that it would be better to have a writing even in such a case like cash memo or voucher.
This refers to big transactions.
96:5.
4:30.
Important Words:
ولیه (someone who can watch his interest). ولی means, friend; helper; guardian of one’s affairs; he who protects or watches one’s interests (Aqrab). See also 2:108.
Commentary:
As the preceding verses prohibit interest and enjoin that only the original sum taken as a loan be returned to the creditor, the Quran now fittingly turns to the subject of loans not carrying interest. The verse enjoins that all transactions regarding loans should be committed to writing. It is really amazing, and is indeed a wonderful testimony to its Divine origin, that the Quran, which was revealed about 1,350 years ago when the art of writing was yet in its infancy, should lay so much stress on writing down all transactions.
The verse should not be interpreted to signify that only such transactions should be committed to writing as have a fixed term for the paying back of a loan. The injunction is general and is meant to obviate or minimize disputes so as to leave no room for doubt as to whether any amount has really been lent and as to the amount of the money lent. The words, for a fixed period, have been added to emphasize the additional fact that whenever a loan is advanced, a term must be fixed.
The verse further enjoins that when a transaction is made on credit, the document drawn up should be written by a third person so that there may be little chance of fraud and neither of the parties may have a cause of complaint against the other, both standing on the same level.
The borrower, and not the lender, is to dictate because: (1) it is the borrower who incurs the liability, and justice demands that words defining the liability should not only be well known to, but also selected by him; (2) the document is to be deposited with the lender and not the borrower. So the borrower has been asked to dictate so that the fact of his having dictated may serve as a proof of the correctness of the amount and the condition about payment, and he may have no ground to deny it.The clause, he should not diminish anything therefrom, have been added because loans may be of different kinds. They may not always be in cash and may be for long terms and there may also be certain conditions attached to them. In such cases it sometimes happens that in drawing up documents, people resort to trickery and leave loopholes. So borrowers (who have to dictate) have been warned against such evil practices and have been enjoined to fear God and dictate with honesty and justice.
In the clause, and call two witnesses from among your men, the word "your" has been most wisely added to imply that the witnesses should not be strangers but should be known men residing in the same locality so that, if need arises, they may be easily summoned to give evidence. The words "such as you like", point to the fact that the witnesses, whether men or women, should be desirable persons and should enjoy the confidence of both parties.
The clause, and let no harm be done to the scribe or the witness, signifies that if the scribe is a professional man, he should be duly paid for his services; otherwise wrong would be done to him. Similarly, a person should not be compelled, so far as possible, to become a witness if it causes him loss of any kind. Again, the scribe or the witnesses should also be paid their travelling and other necessary expenses when they are summoned before a Qadi or judge. The words also hint that the witnesses and the scribe should not be forced or threatened or bribed or otherwise influenced to suppress the truth or tell a falsehood when called upon to give evidence.
a
4:30.
b
96:5.
210
口授的人应该是债务人而不是债权人, 因为: (1) 负责任的是债务人; 有关决定性的话, 应该由他来选择才公正; (2) 借据由债权人而不是由债务人保存。因此要求债务人口授, 使他口授的事情可以作为借款数目和付款条件准确的证明。他就没有原因和根据来否认这笔借款。
211
这里含有这样的意思, 即使在这种情况下, 还是写一张像现款便笺或收条之类的字据比较好。
212
这里指的是大笔交易。
1
اِلٰی اَجَلٍ مُّسَمًّی۔ اس میں اِلٰی یا تو لام کے معنوں میں ہے اور معنے یہ ہیں کہ مقررہ میعاد کے لئے قرض لو اور اِلٰی ان معنوں میں عربی میں استعمال ہوتا ہے۔ جیسے قرآن کریم میں آتا ہے وَ الْاَمْرُ اِلَیْکِ یعنی حکم دینے کا اختیار تجھے حاصل ہے۔ یا کہتے ہیں اَحْمَدُ اِلَیْکَ اللّٰہَ: تیرے لئے اللہ کی حمد کرتا ہوں (مغنی) اور یہ بھی ہو سکتا ہے کہ اِلٰی‘ مَعَ کے معنے دیتا ہو۔ یہ معنے عربی میں مستعمل ہیں۔ قرآن کریم میں بھی آتا ہے مَنْ اَنْصَارِیْ اِلَی اللّٰہِ یعنی کون اللہ کے ساتھ ہو کر میری مدد کرتا ہے۔ اس اِلٰی کے لئے یہ شرط ہوتی ہے ک
2
’’تمہارے درمیان‘‘ اس کے یہ معنے بھی ہو سکتے ہیں کہ جو معاہدہ تمہارے درمیان ہوا ہے وہ لکھ دے اور یہ بھی کہ کاتب تمہارے اپنے آدمیوں میں سے ہو۔ اور یہ بھی کہ وہ دونوں فریق کی موجودگی میں ان کے سامنے بیٹھ کر لکھے۔
3
یہ آیت ترجمہ کے لحاظ سے بہت پیچیدہ ہے کیونکہ اس میں شُھَدَآء کا لفظ موقع پر موجود ہونے والوں کے لئے استعمال کیا گیا ہے اور ایک ہی فقرہ میں دو معنوں میں گواہ کے لفظ نے ترجمہ میں پیچیدگی پیدا کر دی ہے۔ مطلب یہ ہے کہ جس وقت تحریر لکھی جا رہی ہو اگر لکھنے والے کے سوا جو مرد و عورت وہاں موجود ہوں ان میں سے وہ دو مردوں کو گواہ مقرر نہ کرنا چاہتا ہو بلکہ کسی عورت کو بھی شامل کرنا چاہتا ہو تو اس صورت میں جو لوگ موقع پر ہوں ان میں سے دونوں فریق کے اعتباری لوگوں میں سے ایک مرد اور دو عورتوں کی شہادت ڈلوائی جائے۔
4
حَاضِرَۃً کا ترجمہ ’’دست بدست‘‘ کیا گیا ہے۔ یعنی جب مال پر اسی وقت قبضہ کر لیا گیا ہو اور قیمت نقد ادا کر دی گئی ہو۔
5
اس میں اشارہ ہے کہ اس صورت میں بھی لکھنا اچھا ہے جیسا انگریزی دکان دار ووچر (Voucher) دیتا ہے۔ اس سے جھگڑے کم ہو جاتے ہیں۔
6
یہ بہت بڑے سَودوں کے متعلق ہے کہ ان کو لکھنا بھی چاہیے اور گواہ بھی رکھنے چاہئیں تا فتنہ نہ پیدا ہو۔
a
96:5.
b
4:30.
289
Important Words:
ولیه (someone who can watch his interest). ولی means, friend; helper; guardian of one’s affairs; he who protects or watches one’s interests (Aqrab). See also 2:108.
Commentary:
As the preceding verses prohibit interest and enjoin that only the original sum taken as a loan be returned to the creditor, the Quran now fittingly turns to the subject of loans not carrying interest. The verse enjoins that all transactions regarding loans should be committed to writing. It is really amazing, and is indeed a wonderful testimony to its Divine origin, that the Quran, which was revealed about 1,350 years ago when the art of writing was yet in its infancy, should lay so much stress on writing down all transactions.
The verse should not be interpreted to signify that only such transactions should be committed to writing as have a fixed term for the paying back of a loan. The injunction is general and is meant to obviate or minimize disputes so as to leave no room for doubt as to whether any amount has really been lent and as to the amount of the money lent. The words, for a fixed period, have been added to emphasize the additional fact that whenever a loan is advanced, a term must be fixed.
The verse further enjoins that when a transaction is made on credit, the document drawn up should be written by a third person so that there may be little chance of fraud and neither of the parties may have a cause of complaint against the other, both standing on the same level.
The borrower, and not the lender, is to dictate because: (1) it is the borrower who incurs the liability, and justice demands that words defining the liability should not only be well known to, but also selected by him; (2) the document is to be deposited with the lender and not the borrower. So the borrower has been asked to dictate so that the fact of his having dictated may serve as a proof of the correctness of the amount and the condition about payment, and he may have no ground to deny it.The clause, he should not diminish anything therefrom, have been added because loans may be of different kinds. They may not always be in cash and may be for long terms and there may also be certain conditions attached to them. In such cases it sometimes happens that in drawing up documents, people resort to trickery and leave loopholes. So borrowers (who have to dictate) have been warned against such evil practices and have been enjoined to fear God and dictate with honesty and justice.
In the clause, and call two witnesses from among your men, the word "your" has been most wisely added to imply that the witnesses should not be strangers but should be known men residing in the same locality so that, if need arises, they may be easily summoned to give evidence. The words "such as you like", point to the fact that the witnesses, whether men or women, should be desirable persons and should enjoy the confidence of both parties.
The clause, and let no harm be done to the scribe or the witness, signifies that if the scribe is a professional man, he should be duly paid for his services; otherwise wrong would be done to him. Similarly, a person should not be compelled, so far as possible, to become a witness if it causes him loss of any kind. Again, the scribe or the witnesses should also be paid their travelling and other necessary expenses when they are summoned before a Qadi or judge. The words also hint that the witnesses and the scribe should not be forced or threatened or bribed or otherwise influenced to suppress the truth or tell a falsehood when called upon to give evidence.
a
4:30.
b
96:5.
354
The borrower, and not the lender, is to dictate because; (1) it is the borrower who incurs the liability; and justice demands that the words defining the liability should be selected by him; (2) the document is to be deposited with the lender and not the borrower. So the borrower has been asked to dictate so that the fact of his having dictated may serve as a proof of the correctness of the amount and the conditions about payment, and he may have no cause or ground to deny it.
354A
The implication is that it would be better to have a writing even in such a case like cash memo or voucher.
354B
This refers to big transactions.
ذٰلِکَ اَدۡنٰۤی اَنۡ یَّاۡتُوۡا بِالشَّہٰدَۃِ عَلٰی وَجۡہِہَاۤ اَوۡ یَخَافُوۡۤا اَنۡ تُرَدَّ اَیۡمٰنٌۢ بَعۡدَ اَیۡمٰنِہِمۡ ۗ وَاتَّقُوا اللّٰہَ وَاسۡمَعُوۡا ۗ وَاللّٰہُ لَا یَہۡدِی الۡقَوۡمَ الۡفٰسِقِیۡنَ
Commentary:
The Arabic words ترد ایمان بعد ایمانھم rendered as "other oaths will be taken after their oaths" literally means: (1) "oaths will be repeated, i.e. taken again, after their oaths"; or (2) "their oaths will be rejected after their (other witnesses’) oaths", the significance in both cases being practically the same, i.e. the oaths of the first two witnesses will be rejected and two other witnesses called in to give true evidence on oath.
The purport of this and the preceding two verses is that when a person is about to make his will at the time of his death, he should have as witnesses to his statement two just men, who should testify to the validity of his will after his death. But if death comes upon a person suddenly when he is away from home and no Muslim witnesses are at hand, then two trustworthy non-Muslims may be asked to serve as witnesses. If, however, the veracity of the witnesses is called into question by the heirs of the deceased, the former should be asked to prove their truthfulness by a statement on oath made after the time of Prayer. But if the persons in whose favour the will was made have good reason to believe that the witnesses have been guilty of perjury, then they can state on oath that their statement is truer than that of the two witnesses, and in that case the qadi or judge, if satisfied, will give his decree in their favour.
An incident is reported to have occurred in the days of the Holy Prophet which throws some light on the verses under comment. A Muslim who died away from home entrusted his goods to two men before his death and asked them to deliver the same to his heirs at Medina. On receiving the goods, the heirs found that a silver bowl was missing. The two men were thereupon called upon to explain the loss of the bowl, but they denied all knowledge of it on oath. Later, the heirs of the deceased person happened to see the bowl with some persons at Mecca who told them that it had been sold to them by the two men to whom the deceased had entrusted his property. Thereupon the two men were again summoned, and in their presence the heirs of the deceased stated on oath that the bowl was theirs, whereupon it was handed over to them (Manthur).
The Prayer mentioned in 5:107 above may be any Prayer but preferably it should be the ‘Asr or late afternoon Prayer, because it was after this Prayer that the Holy Prophet summoned the two witnesses to whom reference has been made above and who were believed to have stolen the silver bowl. The time after Prayer has been chosen with a view to inspiring witnesses with ideas of piety and God-fearingness and inclining their minds to truthfulness. If the witnesses be non-Muslims, then they may be called upon to swear after the time of their own worship, so that the solemnity of the hour may incline them to make a true statement, because the worship of God is calculated to exercise a purifying influence on the human mind, and men fresh from Prayer are expected to fear God and make a true statement.
The word اَولیان (the two, who were in a better position) occurring in 5:108 above is the dual of اولی which means more competent or more worthy. It refers to the first two witnesses and signifies that these two were in a better position to give true evidence, being the persons who were with the deceased at the time of his death and in whose presence the will was made and to whom the property was entrusted to be handed over to the heirs of the deceased. The expression also serves as a sort of veiled reproach to them that, in spite of being in a better position and more competent to give true evidence, they stumbled and drifted away from truth.
The second two witnesses should be from among the deceased person’s heirs, whom the first two witnesses deprived of their right by bearing false witness regarding the will of the deceased.
736
Commentary:
The Arabic words ترد ایمان بعد ایمانھم rendered as "other oaths will be taken after their oaths" literally means: (1) "oaths will be repeated, i.e. taken again, after their oaths"; or (2) "their oaths will be rejected after their (other witnesses’) oaths", the significance in both cases being practically the same, i.e. the oaths of the first two witnesses will be rejected and two other witnesses called in to give true evidence on oath.
The purport of this and the preceding two verses is that when a person is about to make his will at the time of his death, he should have as witnesses to his statement two just men, who should testify to the validity of his will after his death. But if death comes upon a person suddenly when he is away from home and no Muslim witnesses are at hand, then two trustworthy non-Muslims may be asked to serve as witnesses. If, however, the veracity of the witnesses is called into question by the heirs of the deceased, the former should be asked to prove their truthfulness by a statement on oath made after the time of Prayer. But if the persons in whose favour the will was made have good reason to believe that the witnesses have been guilty of perjury, then they can state on oath that their statement is truer than that of the two witnesses, and in that case the qadi or judge, if satisfied, will give his decree in their favour.
An incident is reported to have occurred in the days of the Holy Prophet which throws some light on the verses under comment. A Muslim who died away from home entrusted his goods to two men before his death and asked them to deliver the same to his heirs at Medina. On receiving the goods, the heirs found that a silver bowl was missing. The two men were thereupon called upon to explain the loss of the bowl, but they denied all knowledge of it on oath. Later, the heirs of the deceased person happened to see the bowl with some persons at Mecca who told them that it had been sold to them by the two men to whom the deceased had entrusted his property. Thereupon the two men were again summoned, and in their presence the heirs of the deceased stated on oath that the bowl was theirs, whereupon it was handed over to them (Manthur).
The Prayer mentioned in 5:107 above may be any Prayer but preferably it should be the ‘Asr or late afternoon Prayer, because it was after this Prayer that the Holy Prophet summoned the two witnesses to whom reference has been made above and who were believed to have stolen the silver bowl. The time after Prayer has been chosen with a view to inspiring witnesses with ideas of piety and God-fearingness and inclining their minds to truthfulness. If the witnesses be non-Muslims, then they may be called upon to swear after the time of their own worship, so that the solemnity of the hour may incline them to make a true statement, because the worship of God is calculated to exercise a purifying influence on the human mind, and men fresh from Prayer are expected to fear God and make a true statement.
The word اَولیان (the two, who were in a better position) occurring in 5:108 above is the dual of اولی which means more competent or more worthy. It refers to the first two witnesses and signifies that these two were in a better position to give true evidence, being the persons who were with the deceased at the time of his death and in whose presence the will was made and to whom the property was entrusted to be handed over to the heirs of the deceased. The expression also serves as a sort of veiled reproach to them that, in spite of being in a better position and more competent to give true evidence, they stumbled and drifted away from truth.
The second two witnesses should be from among the deceased person’s heirs, whom the first two witnesses deprived of their right by bearing false witness regarding the will of the deceased.
قُلِ اللّٰہُمَّ فَاطِرَ السَّمٰوٰتِ وَالۡاَرۡضِ عٰلِمَ الۡغَیۡبِ وَالشَّہٰدَۃِ اَنۡتَ تَحۡکُمُ بَیۡنَ عِبَادِکَ فِیۡ مَا کَانُوۡا فِیۡہِ یَخۡتَلِفُوۡنَ
6:15; 12:102; 14:11; 35:2.
6:15; 12:102; 14:11; 35:2.
6:15; 12:102; 14:11; 35:2.
Commentary:
In the preceding verse reference was made to Divine Unity. The present verse mentions those attributes that are inseparably linked with Divine Unity. These attributes are that God is the sole Originator and Creator of the heavens and the earth and that He is the Knower of the unseen and the seen.
d
6:15; 12:102; 14:11; 35:2.
b
6:15; 12:102; 14:11; 35:2.
3470
Commentary:
In the preceding verse reference was made to Divine Unity. The present verse mentions those attributes that are inseparably linked with Divine Unity. These attributes are that God is the sole Originator and Creator of the heavens and the earth and that He is the Knower of the unseen and the seen.
b
6:15; 12:102; 14:11; 35:2.
وَہُوَ الَّذِیۡ خَلَقَ السَّمٰوٰتِ وَالۡاَرۡضَ بِالۡحَقِّ ۖ وَیَوۡمَ یَقُوۡلُ کُنۡ فَیَکُوۡنُ ۚ قَوۡلُہُ الۡحَقُّ ۚ وَلَہُ الۡمُلۡکُ یَوۡمَ یُنۡفَخُ فِی الصُّوۡرِ ۚ عٰلِمُ الۡغَیۡبِ وَالشَّہٰدَۃِ ۚ وَہُوَ الۡحَکِیۡمُ الۡخَبِیۡرُ
14:20; 16:4; 29:45.
27:88; 39:69.
9:94; 13:10; 23:93; 39:47; 59:23.
安拉的先知确实是一种号角, 通过他可以听到安拉的声音, 它的响声是广泛传播他的各种教导的以及在他的民族生活中由他所发起的伟大革命的一种象征。这节经文的意思是, 当穆圣的教导在世界上广泛传播并被接受的时候, 在伊斯兰教胜利和居支配地位时, 安拉的王国会以明确的论证确立在这世界上, 在那一天那些偶像会成为碎片。
9:94; 13:10; 23:93; 39:47; 59:23.
14:20; 16:4; 29:45.
27:88; 39:69.
A Divine Prophet is indeed a trumpet through whom the Voice of God is heard, and the sounding of it is a symbol for the wide dissemination of his teachings and the great revolution to be brought about by him in the lives of his people. The verse means that when the teachings of the Holy Prophet are widely published and accepted in the world and when Islam triumphs and predominates, then the Kingdom of God will become demonstrably established in the earth and on that day will idols be broken to pieces.
14:20; 16:4; 29:45.
27:88; 39:69.
9:94; 13:10; 23:93; 39:47; 59:23.
Commentary:
The word کن (be) really denotes a simple command intended to bring about a change. When the word is used concerning a thing which does not exist, it naturally signifies the bringing into being something which God has willed. When, however, the word is used concerning a thing which already exists, then it generally means that the thing will come to nought when God so wills. Thus the sentence, He it is Who created…and the day He says, 'Be', it will be, signifies that everything is in the power of God; so when God issues a command concerning the breaking-up of the power of disbelievers, it will surely come to nought.
The expression, His word is the truth, means that the prophecy mentioned above is a true one and must come to pass and nothing can stop it. See the meaning of حق under 2:148 & 3:4.
The words, His will be the kingdom on the day when the trumpet will be blown, mean that the visible kingdom of God will be established when Islam triumphs and false and idolatrous beliefs and practices vanish. A Prophet of God is indeed a trumpet, through whom the voice of God is heard, and the sounding of the trumpet is a symbol for the wide publication and establishment of the teachings brought by him. Thus, the verse means that when the teachings of the Holy Prophet are widely published and accepted in the world and when Islam flourishes and triumphs, then the kingdom of God will be visibly established on the earth and on that day will idols be broken to pieces.
b
14:20; 16:4; 29:45.
c
27:88; 39:69.
d
9:94; 13:10; 23:93; 39:47; 59:23.
431
安拉的先知确实是一种号角, 通过他可以听到安拉的声音, 它的响声是广泛传播他的各种教导的以及在他的民族生活中由他所发起的伟大革命的一种象征。这节经文的意思是, 当穆圣的教导在世界上广泛传播并被接受的时候, 在伊斯兰教胜利和居支配地位时, 安拉的王国会以明确的论证确立在这世界上, 在那一天那些偶像会成为碎片。
b
14:20; 16:4; 29:45.
c
27:88; 39:69.
d
9:94; 13:10; 23:93; 39:47; 59:23.
819
Commentary:
The word کن (be) really denotes a simple command intended to bring about a change. When the word is used concerning a thing which does not exist, it naturally signifies the bringing into being something which God has willed. When, however, the word is used concerning a thing which already exists, then it generally means that the thing will come to nought when God so wills. Thus the sentence, He it is Who created…and the day He says, 'Be', it will be, signifies that everything is in the power of God; so when God issues a command concerning the breaking-up of the power of disbelievers, it will surely come to nought.
The expression, His word is the truth, means that the prophecy mentioned above is a true one and must come to pass and nothing can stop it. See the meaning of حق under 2:148 & 3:4.
The words, His will be the kingdom on the day when the trumpet will be blown, mean that the visible kingdom of God will be established when Islam triumphs and false and idolatrous beliefs and practices vanish. A Prophet of God is indeed a trumpet, through whom the voice of God is heard, and the sounding of the trumpet is a symbol for the wide publication and establishment of the teachings brought by him. Thus, the verse means that when the teachings of the Holy Prophet are widely published and accepted in the world and when Islam flourishes and triumphs, then the kingdom of God will be visibly established on the earth and on that day will idols be broken to pieces.
a
9:94; 13:10; 23:93; 39:47; 59:23.
c
14:20; 16:4; 29:45.
d
27:88; 39:69.
863
A Divine Prophet is indeed a trumpet through whom the Voice of God is heard, and the sounding of it is a symbol for the wide dissemination of his teachings and the great revolution to be brought about by him in the lives of his people. The verse means that when the teachings of the Holy Prophet are widely published and accepted in the world and when Islam triumphs and predominates, then the Kingdom of God will become demonstrably established in the earth and on that day will idols be broken to pieces.
ذٰلِکَ عٰلِمُ الۡغَیۡبِ وَالشَّہٰدَۃِ الۡعَزِیۡزُ الرَّحِیۡمُ
34:4; 59:23.
یعنی وہ اسلام کو دوبارہ زندہ کرے گا۔
34:4; 59:23.
34:4; 59:23.
Commentary:
The words, "Such is the Knower of the unseen and the seen, the Mighty, the Wise," are very challenging and constitute a grand prophecy, viz. that it is God’s unalterable decree that the glory and grandeur of Islam of which the foundations have been laid by the Promised Messiah will continue to advance till Islam achieves its destined goal.
a
34:4; 59:23.
2
یعنی وہ اسلام کو دوبارہ زندہ کرے گا۔
a
34:4; 59:23.
3063
Commentary:
The words, "Such is the Knower of the unseen and the seen, the Mighty, the Wise," are very challenging and constitute a grand prophecy, viz. that it is God’s unalterable decree that the glory and grandeur of Islam of which the foundations have been laid by the Promised Messiah will continue to advance till Islam achieves its destined goal.
a
34:4; 59:23.
یَعۡتَذِرُوۡنَ اِلَیۡکُمۡ اِذَا رَجَعۡتُمۡ اِلَیۡہِمۡ ۚ قُل لَّا تَعۡتَذِرُوۡا لَنۡ نُّؤۡمِنَ لَکُمۡ قَدۡ نَبَّاَنَا اللّٰہُ مِنۡ اَخۡبَارِکُمۡ ۚ وَسَیَرَی اللّٰہُ عَمَلَکُمۡ وَرَسُوۡلُہٗ ثُمَّ تُرَدُّوۡنَ اِلٰی عٰلِمِ الۡغَیۡبِ وَالشَّہٰدَۃِ فَیُنَبِّئُکُمۡ بِمَا کُنۡتُمۡ تَعۡمَلُوۡنَ
The verse was revealed when the Holy Prophet had not yet returned to Medina from his expedition to Tabuk.
Commentary:
This verse was revealed when the Holy Prophet had not yet returned to Medina from his expedition to Tabuk.
1244
Commentary:
This verse was revealed when the Holy Prophet had not yet returned to Medina from his expedition to Tabuk.
1209
The verse was revealed when the Holy Prophet had not yet returned to Medina from his expedition to Tabuk.
وَقُلِ اعۡمَلُوۡا فَسَیَرَی اللّٰہُ عَمَلَکُمۡ وَرَسُوۡلُہٗ وَالۡمُؤۡمِنُوۡنَ ۖ وَسَتُرَدُّوۡنَ اِلٰی عٰلِمِ الۡغَیۡبِ وَالشَّہٰدَۃِ فَیُنَبِّئُکُمۡ بِمَا کُنۡتُمۡ تَعۡمَلُوۡنَ
9:94.
9:94.
9:94.
Commentary:
Though the party of Muslims referred to in the preceding verses repented and their repentance was accepted, yet they are here told that repentance cannot be complete unless one shows by one’s later actions, that one has really and truly reformed oneself. These men are, therefore, warned in this verse that their future actions would be particularly watched.
a
9:94.
b
9:94.
1254
Commentary:
Though the party of Muslims referred to in the preceding verses repented and their repentance was accepted, yet they are here told that repentance cannot be complete unless one shows by one’s later actions, that one has really and truly reformed oneself. These men are, therefore, warned in this verse that their future actions would be particularly watched.
a
9:94.
عٰلِمُ الۡغَیۡبِ وَالشَّہٰدَۃِ الۡکَبِیۡرُ الۡمُتَعَالِ
6:74; 9:94; 59:23; 64:19.
6:74; 9:94; 59:23; 64:19.
6:74; 9:94; 59:23; 64:19.
Important Words:
الکبیر (the Incomparably Great). See 11:4. The difference between الکبیر (the Incomparably Great) and المتعال (the Most High) is that whereas the former word expresses the greatness of God in relation to human beings, the latter expresses His absolute eminence independently of any relationship with human beings.
Commentary:
The verse implies the hint that in order to checkmate and frustrate the plans of the enemy and to achieve success against him it is necessary to know his plans, both open and secret. The adversaries of the Holy Prophet are warned that they have to deal with a Being Who has full knowledge of their plans and Who, being Great, can easily foil and frustrate them. But being also High, His plans to bring about their ruin are hidden from them. How can they then hope to succeed against His Prophet and Messenger?
c
6:74; 9:94; 59:23; 64:19.
a
6:74; 9:94; 59:23; 64:19.
1621
Important Words:
الکبیر (the Incomparably Great). See 11:4. The difference between الکبیر (the Incomparably Great) and المتعال (the Most High) is that whereas the former word expresses the greatness of God in relation to human beings, the latter expresses His absolute eminence independently of any relationship with human beings.
Commentary:
The verse implies the hint that in order to checkmate and frustrate the plans of the enemy and to achieve success against him it is necessary to know his plans, both open and secret. The adversaries of the Holy Prophet are warned that they have to deal with a Being Who has full knowledge of their plans and Who, being Great, can easily foil and frustrate them. But being also High, His plans to bring about their ruin are hidden from them. How can they then hope to succeed against His Prophet and Messenger?
b
6:74; 9:94; 59:23; 64:19.
عٰلِمِ الۡغَیۡبِ وَالشَّہٰدَۃِ فَتَعٰلٰی عَمَّا یُشۡرِکُوۡنَ
6:74; 32:7; 34:4; 59:23; 64:19.
6:74; 32:7; 34:4; 59:23; 64:19.
6:74; 32:7; 34:4; 59:23; 64:19.
Commentary:
The verse gives another argument against Jesus’ godhead, viz. that the Creator and Controller of the universe must possess complete knowledge of His creation but Jesus himself confesses to his knowledge being defective and incomplete (Mark 13:32).
d
6:74; 32:7; 34:4; 59:23; 64:19.
c
6:74; 32:7; 34:4; 59:23; 64:19.
2573
Commentary:
The verse gives another argument against Jesus’ godhead, viz. that the Creator and Controller of the universe must possess complete knowledge of His creation but Jesus himself confesses to his knowledge being defective and incomplete (Mark 13:32).
a
6:74; 32:7; 34:4; 59:23; 64:19.
ہُوَ اللّٰہُ الَّذِیۡ لَاۤ اِلٰہَ اِلَّا ہُوَ ۖ عٰلِمُ الۡغَیۡبِ وَالشَّہٰدَۃِ ۖ ہُوَ الرَّحۡمٰنُ الرَّحِیۡمُ
6:74; 9:94; 13:10.
6:74; 9:94; 13:10.
6:74; 9:94; 13:10; 64:19.
Commentary:
The verse means that the Quran, before whose powerful Message even tall and firm mountains would crumble and fall, has been revealed by God Whose attributes are inimitable and matchless. He knows everything and nothing is hidden from Him. He provides his creatures, out of His bountiful grace and mercy, and not in return for anything done by them, all the means of their development and progress even before they are born.
a
6:74; 9:94; 13:10.
a
6:74; 9:94; 13:10; 64:19.
4207
Commentary:
The verse means that the Quran, before whose powerful Message even tall and firm mountains would crumble and fall, has been revealed by God Whose attributes are inimitable and matchless. He knows everything and nothing is hidden from Him. He provides his creatures, out of His bountiful grace and mercy, and not in return for anything done by them, all the means of their development and progress even before they are born.
c
6:74; 9:94; 13:10.