کُتُبِ
Appears 4 times in Quran
Derived Words (2)
Words derived from the stem "کُتُبِ".
- like the rolling up of written scrolls by a scribe
- and His Books
- and in His Books
Occurrences in Quran
Found 4 verses containing "کُتُبِ".
اٰمَنَ الرَّسُوۡلُ بِمَاۤ اُنۡزِلَ اِلَیۡہِ مِنۡ رَّبِّہٖ وَالۡمُؤۡمِنُوۡنَ ۚ کُلٌّ اٰمَنَ بِاللّٰہِ وَمَلٰٓئِکَتِہٖ وَکُتُبِہٖ وَرُسُلِہٖ لَا نُفَرِّقُ بَیۡنَ اَحَدٍ مِّنۡ رُّسُلِہٖ ۚ وَقَالُوۡا سَمِعۡنَا وَاَطَعۡنَا ۖ غُفۡرَانَکَ رَبَّنَا وَاِلَیۡکَ الۡمَصِیۡرُ
2:137.
3:148, 194; 60:6.
善行确实是达到纯洁精神的主要手段, 但它们的起源却是纯洁的心灵, 这只有坚持正确的信念才能获得。因此, 这节经文详细叙述 «古兰经» 教导的基本信念, 即按照它们自然的程序排列: 信仰安拉、他所有的天使、他一切的经书和他全部的使者。
طلب کرنے کے الفاظ عربی میں محذوف ہیں‘ لیکن اردو میں ان کے ظاہر کیے بغیر کوئی چارہ نہیں۔ اس لئے مجبوراً خطوط سے باہر لکھنے پڑے ہیں۔
See 2:137.
3:148, 194; 60:6.
Good deeds are indeed the principal means for the attainment of spiritual purification, but they have their origin in the purity of the heart, which can be attained only by holding right beliefs. Hence the verse details the fundamental beliefs, which the Qur’an has taught, i.e. belief in God and His angels, His Books and His Messengers, in their natural order.
See 2:137.
3:148, 194; 60:6.
Important Words:
غفرانك (Thy forgiveness). غفران is the noun-infinitive from غفر for which see 2:59 and 2:200. غفران on the part of God signifies, covering man with mercy and forgiveness and saving him from the punishment of sins. It is used in the infinitive form for the sake of emphasis, words like "I or we implore" being understood before it.
Commentary:
The mention of the believers along with the Prophet has a special significance in the verse; the purifying influence of the Holy Prophet has brought into existence a class of men who have become purified both in belief and in deeds, thus fulfilling the object for which the Prophet for whom Abraham had prayed was to make his appearance.
Good deeds are indeed the principal means for the attainment of purification, but they have their origin in the purity of the heart, which can be attained only by holding true beliefs. Hence, the verse details the fundamental points of belief which the Holy Prophet taught his followers, i.e. belief in God and His angels and His Books and His Messengers, mentioned in their natural order.
Among the points of belief detailed here, one is that true believers say, We make no distinction between any of His Messengers. This means that true believers should accept all the Messengers of God, without exception, and should make no distinction between them by accepting some and rejecting others. There is in this, food for thought for those Muslims who reject the Promised Messiah, Founder of the Ahmadiyya Movement, whom God raised in fulfilment of the prophecies of the Holy Prophet and who came to demonstrate the truth of Islam, by cogent reasons and powerful signs.
Another very important means of attaining purification is prayer. The verse represents true believers as offering prayer to God in the ennobling words, We hear and we obey. We implore Thy forgiveness, O our Lord, and to Thee is the returning. This prayer contains four basic elements of purification: (1) man should ever be prepared to listen to God’s commandments; (2) he should be ever ready to obey His commandments, whatever the circumstances; (3) he should always be asking for God’s forgiveness for his sins and shortcomings; and (4) he should never forget that he will one day return to, and stand before, his Maker and will render an account of his works.
c
2:137.
d
3:148, 194; 60:6.
216
善行确实是达到纯洁精神的主要手段, 但它们的起源却是纯洁的心灵, 这只有坚持正确的信念才能获得。因此, 这节经文详细叙述 «古兰经» 教导的基本信念, 即按照它们自然的程序排列: 信仰安拉、他所有的天使、他一切的经书和他全部的使者。
1
طلب کرنے کے الفاظ عربی میں محذوف ہیں‘ لیکن اردو میں ان کے ظاہر کیے بغیر کوئی چارہ نہیں۔ اس لئے مجبوراً خطوط سے باہر لکھنے پڑے ہیں۔
a
See 2:137.
b
3:148, 194; 60:6.
292
Important Words:
غفرانك (Thy forgiveness). غفران is the noun-infinitive from غفر for which see 2:59 and 2:200. غفران on the part of God signifies, covering man with mercy and forgiveness and saving him from the punishment of sins. It is used in the infinitive form for the sake of emphasis, words like "I or we implore" being understood before it.
Commentary:
The mention of the believers along with the Prophet has a special significance in the verse; the purifying influence of the Holy Prophet has brought into existence a class of men who have become purified both in belief and in deeds, thus fulfilling the object for which the Prophet for whom Abraham had prayed was to make his appearance.
Good deeds are indeed the principal means for the attainment of purification, but they have their origin in the purity of the heart, which can be attained only by holding true beliefs. Hence, the verse details the fundamental points of belief which the Holy Prophet taught his followers, i.e. belief in God and His angels and His Books and His Messengers, mentioned in their natural order.
Among the points of belief detailed here, one is that true believers say, We make no distinction between any of His Messengers. This means that true believers should accept all the Messengers of God, without exception, and should make no distinction between them by accepting some and rejecting others. There is in this, food for thought for those Muslims who reject the Promised Messiah, Founder of the Ahmadiyya Movement, whom God raised in fulfilment of the prophecies of the Holy Prophet and who came to demonstrate the truth of Islam, by cogent reasons and powerful signs.
Another very important means of attaining purification is prayer. The verse represents true believers as offering prayer to God in the ennobling words, We hear and we obey. We implore Thy forgiveness, O our Lord, and to Thee is the returning. This prayer contains four basic elements of purification: (1) man should ever be prepared to listen to God’s commandments; (2) he should be ever ready to obey His commandments, whatever the circumstances; (3) he should always be asking for God’s forgiveness for his sins and shortcomings; and (4) he should never forget that he will one day return to, and stand before, his Maker and will render an account of his works.
a
See 2:137.
b
3:148, 194; 60:6.
358
Good deeds are indeed the principal means for the attainment of spiritual purification, but they have their origin in the purity of the heart, which can be attained only by holding right beliefs. Hence the verse details the fundamental beliefs, which the Qur’an has taught, i.e. belief in God and His angels, His Books and His Messengers, in their natural order.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اٰمِنُوۡا بِاللّٰہِ وَرَسُوۡلِہٖ وَالۡکِتٰبِ الَّذِیۡ نَزَّلَ عَلٰی رَسُوۡلِہٖ وَالۡکِتٰبِ الَّذِیۡۤ اَنۡزَلَ مِنۡ قَبۡلُ ۚ وَمَنۡ یَّکۡفُرۡ بِاللّٰہِ وَمَلٰٓئِکَتِہٖ وَکُتُبِہٖ وَرُسُلِہٖ وَالۡیَوۡمِ الۡاٰخِرِ فَقَدۡ ضَلَّ ضَلٰلًۢا بَعِیۡدًا
2:5, 137; 4:163: 5:60.
4:151.
4:117.
O ye who profess to be believers show by your deeds and actions that your faith is genuine and firmly founded.
2:5, 137; 4:163; 5:60.
4:151.
4:117.
Commentary:
In the clause: O ye who believe, believe in Allah and His Messenger… the first-mentioned belief refers to lip-profession and the second to true and genuine belief which really matters. The words thus show that sometimes expressions like "O ye who believe" or "believers" may be used for those who profess to be believers in Islam but do not live up to its teachings by carrying out faithfully its precepts into practice. Their assertion is a mere lip-profession that carries no weight.
a
2:5, 137; 4:163: 5:60.
b
4:151.
c
4:117.
a
2:5, 137; 4:163; 5:60.
b
4:151.
c
4:117.
601
Commentary:
In the clause: O ye who believe, believe in Allah and His Messenger… the first-mentioned belief refers to lip-profession and the second to true and genuine belief which really matters. The words thus show that sometimes expressions like "O ye who believe" or "believers" may be used for those who profess to be believers in Islam but do not live up to its teachings by carrying out faithfully its precepts into practice. Their assertion is a mere lip-profession that carries no weight.
a
2:5, 137; 4:163: 5:60.
b
4:151.
c
4:117.
683
O ye who profess to be believers show by your deeds and actions that your faith is genuine and firmly founded.
یَوۡمَ نَطۡوِی السَّمَآءَ کَطَیِّ السِّجِلِّ لِلۡکُتُبِ ۚ کَمَا بَدَاۡنَاۤ اَوَّلَ خَلۡقٍ نُّعِیۡدُہٗ ۚ وَعۡدًا عَلَیۡنَاۤ ۚ اِنَّا کُنَّا فٰعِلِیۡنَ
39:68.
20:56; 29:20; 30:12.
“把天卷起” 的意思可以是, 伟大的帝国将被消灭, 强大的国家将被摧毁, 而其他的民族将代替它们取得政权。或者是, 通过穆圣, 将产生一次伟大的改革, 旧的天地将被卷起, 代替它的将是一个新创造出来的天地。旧的秩序将消亡, 将出现一种新的和较好的秩序来代替它。这个世界从来没有见到过像穆圣时代那样的一个民族生活会有如此彻底的变革。
“我再创造它” 这句话意示, 穆圣实现的秩序将会受到生于西方无神论和机械论文化对穆斯林生活所产生的追求实利观点所造成的挫折和倒退。但是这种挫折和倒退将是暂短的, 而伊斯兰教将经历一次新的精神复兴而重新获得胜利。
یعنی اس زمانہ کی دنیا تباہ کرکے اور نئی قومیں جنم لیں گی اور زندہ ہوں گی۔ جیسا کہ اس زمانہ میں ظاہر ہے کہ افریقہ جو مجہول براعظم کہلاتا ہے زندہ ہو رہا ہے۔
39:68.
20:56; 29:20; 30:12.
'The rolling up of the heavens' may mean that great empires will be swept away and powerful nations will be destroyed and other peoples will rise to power in their place. Or, the meaning may be that through the Holy Prophet a great transformation will come about and the old heaven will he rolled up and in its place a new heaven and a new earth will be created. The old order will die and in its place a new and better order will come into being. Never had the world witnessed such a complete transformation in the lives of a people as it did in the Holy Prophet’s time.
The expression, so shall We repeal it, implies that the order brought into being by the Holy Prophet will receive a setback through the material outlook on life of Muslims created by the godless and mechanistic Western civilisation. But this setback will be temporary and Islam will experience a new spiritual awakening and will again emerge triumphant.
39:68.
20:56; 29:20; 30:12.
Commentary:
The verse purports to say that at that time the great empires will be rolled up like the rolling up of written scrolls by a scribe i.e. they shall be destroyed. But taken in a metaphorical sense it may signify that through the Holy Prophet a complete transformation will come about and the old heaven will be rolled up and in its place a new heaven and a new earth will be created. And so it came to pass. The old order died and with the Holy Prophet a new and better order came into being. Never had heaven witnessed such a complete transformation in the lives of a people as it did in the Holy Prophet’s time.
The expression نعیدہ (so shall We repeat it) implies that the order brought into being by the Holy Prophet will receive a setback through the material outlook on life created by the godless and mechanistic Western civilization. But this setback will be temporary and a new spiritual awakening will be brought about by the selfless efforts of a great follower of the Holy Prophet (the Promised Messiah) and his devoted followers, and Islam will again emerge triumphant. The verse may also mean that at the time to which reference has been made in the preceding verses, great empires will be reduced to ashes and powerful nations will be destroyed and other nations will rise to power in their place.
a
39:68.
b
20:56; 29:20; 30:12.
847
“把天卷起” 的意思可以是, 伟大的帝国将被消灭, 强大的国家将被摧毁, 而其他的民族将代替它们取得政权。或者是, 通过穆圣, 将产生一次伟大的改革, 旧的天地将被卷起, 代替它的将是一个新创造出来的天地。旧的秩序将消亡, 将出现一种新的和较好的秩序来代替它。这个世界从来没有见到过像穆圣时代那样的一个民族生活会有如此彻底的变革。
848
“我再创造它” 这句话意示, 穆圣实现的秩序将会受到生于西方无神论和机械论文化对穆斯林生活所产生的追求实利观点所造成的挫折和倒退。但是这种挫折和倒退将是暂短的, 而伊斯兰教将经历一次新的精神复兴而重新获得胜利。
2
یعنی اس زمانہ کی دنیا تباہ کرکے اور نئی قومیں جنم لیں گی اور زندہ ہوں گی۔ جیسا کہ اس زمانہ میں ظاہر ہے کہ افریقہ جو مجہول براعظم کہلاتا ہے زندہ ہو رہا ہے۔
a
39:68.
b
20:56; 29:20; 30:12.
2430
Commentary:
The verse purports to say that at that time the great empires will be rolled up like the rolling up of written scrolls by a scribe i.e. they shall be destroyed. But taken in a metaphorical sense it may signify that through the Holy Prophet a complete transformation will come about and the old heaven will be rolled up and in its place a new heaven and a new earth will be created. And so it came to pass. The old order died and with the Holy Prophet a new and better order came into being. Never had heaven witnessed such a complete transformation in the lives of a people as it did in the Holy Prophet’s time.
The expression نعیدہ (so shall We repeat it) implies that the order brought into being by the Holy Prophet will receive a setback through the material outlook on life created by the godless and mechanistic Western civilization. But this setback will be temporary and a new spiritual awakening will be brought about by the selfless efforts of a great follower of the Holy Prophet (the Promised Messiah) and his devoted followers, and Islam will again emerge triumphant. The verse may also mean that at the time to which reference has been made in the preceding verses, great empires will be reduced to ashes and powerful nations will be destroyed and other nations will rise to power in their place.
b
39:68.
c
20:56; 29:20; 30:12.
1923
'The rolling up of the heavens' may mean that great empires will be swept away and powerful nations will be destroyed and other peoples will rise to power in their place. Or, the meaning may be that through the Holy Prophet a great transformation will come about and the old heaven will he rolled up and in its place a new heaven and a new earth will be created. The old order will die and in its place a new and better order will come into being. Never had the world witnessed such a complete transformation in the lives of a people as it did in the Holy Prophet’s time.
1924
The expression, so shall We repeal it, implies that the order brought into being by the Holy Prophet will receive a setback through the material outlook on life of Muslims created by the godless and mechanistic Western civilisation. But this setback will be temporary and Islam will experience a new spiritual awakening and will again emerge triumphant.
وَمَرۡیَمَ ابۡنَتَ عِمۡرٰنَ الَّتِیۡۤ اَحۡصَنَتۡ فَرۡجَہَا فَنَفَخۡنَا فِیۡہِ مِنۡ رُّوۡحِنَا وَصَدَّقَتۡ بِکَلِمٰتِ رَبِّہَا وَکُتُبِہٖ وَکَانَتۡ مِنَ الۡقٰنِتِیۡنَ
21:92.
لوگ اعتراض کرتے ہیں کہ عمران تو موسٰیؑ کے والد تھے‘ اور حضرت مریمؑ اُن سے ڈیڑھ ہزار سال بعد پیدا ہوئی تھیں۔ معلوم ہوتا ہے کہ قرآنِ کریم کے بھیجنے والے کو تاریخ کا بھی علم نہیں تھا‘ مگر یہ اعتراض بے عقلی پر دلالت کرتا ہے۔ رسول کریم صلی اللہ علیہ وسلم کے سامنے خود اسی قسم کا اعتراض کیا گیا تھا اور آپ نے فرمایا تھا کہ یہ کوئی عجیب بات نہیں۔ ہر قوم میں یہ رواج ہے کہ اپنے بڑے آدمیوں کا نام تبرک کے طور پر رکھتے ہیں۔ پس مریم کے باپ کابھی اگر اس کے باپ نے تبرک کے طور پر عمران نام رکھ دیا ہو تواس میں تعجب کی کونسی بات ہے۔
لوگ کہتے ہیں کہ مسیحؑ روح ہے کیونکہ وہ مریمؑ کے پیٹ میں ڈالا گیا تھا۔ لیکن یہ نا سمجھی کی بات ہے روح کے معنے جیسا کہ ہم پہلے سے لکھ چکے ہیں کلام کے بھی ہوتے ہیں۔ پس اس کے محض یہ معنے ہیں کہ ہم نے مریمؑ پر اپنا کلام نازل کیا تھا اور اس کو الہام کے ذریعہ سے مسیحؑ کی پیدائش کی خبر دی تھی۔
یعنی اس بات پر ایمان لائی تھی کہ واقعہ میں مجھے خداتعالیٰ کی طرف سے ایک بیٹا دیا جانے والا ہے۔
یعنی مسیحؑ کے متعلق جو پیشگوئیاں پرانی کتابوں میں پائی جاتی تھیں‘ مریمؑ صرف اپنی وحی کے ذریعہ سے ان پر ایمان نہیں لائی‘ بلکہ ان کتابوں کی پیشگوئیوں کے ذریعہ بھی ایمان لائی۔
کَانَتْ کا صیغہ مؤنث کا ہے مگر مِنَ الْقٰنِتِیْنَ میں قَانِتٌ مذکر آیا ہے۔ جس کے معنے یہ بنتے ہیں کہ وہ عورت ذات فرمانبرداروں میں شامل ہوگئی۔ یعنی اس کو ترقی دیتے دیتے اللہ تعالیٰ نے وہ مقام دے دیا‘ جو کامل مردوں کو حاصل ہوتا ہے یہ ایک پیشگوئی تھی کہ آئندہ زمانہ میں خداتعالیٰ کی طرف سے ایک ایسا آدمی ظاہر ہوگا جس کو پہلے مریم کا نام دیا جائے گا اور پھر ترقی کرتے کرتے اس کو عیسیٰ کا نام دیا جائے گا۔ جو مرد کامل تھا۔
21:92.
Commentary:
In this and the preceding two verses, examples of the wives of the Prophets Noah and Lot, of the wife of Pharaoh, and the example of Mary, the mother of Jesus, are set forth. The disbelievers are compared to the wives of Noah and Lot in order to show that the companionship of a righteous man, even of a Prophet of God, does not benefit an evilly minded person who is bent upon rejecting truth. Prophet Noah’s wife was of a more wicked disposition than the wife of Lot since the latter only preferred the company of her relatives to that of Lot, while Noah’s son, probably under the corrupting influence of his mother, had rejected his father’s Message. The wife of Pharaoh stands for those believers who, though passionately desiring and praying to get rid of sin, yet cannot fully dissociate themselves from evil influences, represented by Pharaoh, and having arrived at the stage of the self-accusing soul (النفس اللوامة ) sometimes fail and falter. Mary, the mother of Jesus, represents those righteous servants of God, who having closed all avenues of sin and having made peace with God, are blessed with Divine inspiration; the pronoun (masculine gender) in فیه standing for such fortunate believers. Or, the pronoun may stand for فرج which, literally meaning a cleft or fissure, signifies an opening through which sin can find access.
a
21:92.
1
لوگ اعتراض کرتے ہیں کہ عمران تو موسٰیؑ کے والد تھے‘ اور حضرت مریمؑ اُن سے ڈیڑھ ہزار سال بعد پیدا ہوئی تھیں۔ معلوم ہوتا ہے کہ قرآنِ کریم کے بھیجنے والے کو تاریخ کا بھی علم نہیں تھا‘ مگر یہ اعتراض بے عقلی پر دلالت کرتا ہے۔ رسول کریم صلی اللہ علیہ وسلم کے سامنے خود اسی قسم کا اعتراض کیا گیا تھا اور آپ نے فرمایا تھا کہ یہ کوئی عجیب بات نہیں۔ ہر قوم میں یہ رواج ہے کہ اپنے بڑے آدمیوں کا نام تبرک کے طور پر رکھتے ہیں۔ پس مریم کے باپ کابھی اگر اس کے باپ نے تبرک کے طور پر عمران نام رکھ دیا ہو تواس میں تعجب کی کونسی بات ہے۔
2
لوگ کہتے ہیں کہ مسیحؑ روح ہے کیونکہ وہ مریمؑ کے پیٹ میں ڈالا گیا تھا۔ لیکن یہ نا سمجھی کی بات ہے روح کے معنے جیسا کہ ہم پہلے سے لکھ چکے ہیں کلام کے بھی ہوتے ہیں۔ پس اس کے محض یہ معنے ہیں کہ ہم نے مریمؑ پر اپنا کلام نازل کیا تھا اور اس کو الہام کے ذریعہ سے مسیحؑ کی پیدائش کی خبر دی تھی۔
3
یعنی اس بات پر ایمان لائی تھی کہ واقعہ میں مجھے خداتعالیٰ کی طرف سے ایک بیٹا دیا جانے والا ہے۔
4
یعنی مسیحؑ کے متعلق جو پیشگوئیاں پرانی کتابوں میں پائی جاتی تھیں‘ مریمؑ صرف اپنی وحی کے ذریعہ سے ان پر ایمان نہیں لائی‘ بلکہ ان کتابوں کی پیشگوئیوں کے ذریعہ بھی ایمان لائی۔
5
کَانَتْ کا صیغہ مؤنث کا ہے مگر مِنَ الْقٰنِتِیْنَ میں قَانِتٌ مذکر آیا ہے۔ جس کے معنے یہ بنتے ہیں کہ وہ عورت ذات فرمانبرداروں میں شامل ہوگئی۔ یعنی اس کو ترقی دیتے دیتے اللہ تعالیٰ نے وہ مقام دے دیا‘ جو کامل مردوں کو حاصل ہوتا ہے یہ ایک پیشگوئی تھی کہ آئندہ زمانہ میں خداتعالیٰ کی طرف سے ایک ایسا آدمی ظاہر ہوگا جس کو پہلے مریم کا نام دیا جائے گا اور پھر ترقی کرتے کرتے اس کو عیسیٰ کا نام دیا جائے گا۔ جو مرد کامل تھا۔
a
21:92.
4286
Commentary:
In this and the preceding two verses, examples of the wives of the Prophets Noah and Lot, of the wife of Pharaoh, and the example of Mary, the mother of Jesus, are set forth. The disbelievers are compared to the wives of Noah and Lot in order to show that the companionship of a righteous man, even of a Prophet of God, does not benefit an evilly minded person who is bent upon rejecting truth. Prophet Noah’s wife was of a more wicked disposition than the wife of Lot since the latter only preferred the company of her relatives to that of Lot, while Noah’s son, probably under the corrupting influence of his mother, had rejected his father’s Message. The wife of Pharaoh stands for those believers who, though passionately desiring and praying to get rid of sin, yet cannot fully dissociate themselves from evil influences, represented by Pharaoh, and having arrived at the stage of the self-accusing soul (النفس اللوامة ) sometimes fail and falter. Mary, the mother of Jesus, represents those righteous servants of God, who having closed all avenues of sin and having made peace with God, are blessed with Divine inspiration; the pronoun (masculine gender) in فیه standing for such fortunate believers. Or, the pronoun may stand for فرج which, literally meaning a cleft or fissure, signifies an opening through which sin can find access.
a
21:92.
3078
See 3078 under 66:11.