Topic: Is One
View Aspects
يَٰٓأَهْلَ ٱلْكِتَٰبِ لَا تَغْلُوا۟ فِى دِينِكُمْ وَلَا تَقُولُوا۟ عَلَى ٱللَّهِ إِلَّا ٱلْحَقَّ ۚ إِنَّمَا ٱلْمَسِيحُ عِيسَى ٱبْنُ مَرْيَمَ رَسُولُ ٱللَّهِ وَكَلِمَتُهُۥٓ أَلْقَىٰهَآ إِلَىٰ مَرْيَمَ وَرُوحٌ مِّنْهُ ۖ فَـَٔامِنُوا۟ بِٱللَّهِ وَرُسُلِهِۦ ۖ وَلَا تَقُولُوا۟ ثَلَٰثَةٌ ۚ ٱنتَهُوا۟ خَيْرًا لَّكُمْ ۚ إِنَّمَا ٱللَّهُ إِلَٰهٌ وَٰحِدٌ ۖ سُبْحَٰنَهُۥٓ أَن يَكُونَ لَهُۥ وَلَدٌ ۘ لَّهُۥ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۗ وَكَفَىٰ بِٱللَّهِ وَكِيلًا
5:78.
58:23.
5:74.
2:117; 10:69.
17:112; 18:5; 112:4, 5.
رُوْح (Ruh) 意指灵魂或精神;充满全身的呼吸, 如果离开了身体, 人就死亡; 安拉的启示或灵感; «古兰经»; 天使; 快乐和幸福; 恩惠 (Lane)。从以上谈及关于 Ruh 和 كَلِمَةْ (Kalimah) 的各种词义, 可以清楚地看出, 伊撒并没有特别的精神地位。这些用词和相似的用语在 «古兰经» 中用于其他先知, 也用于诸如玛尔彦等其他正直的人。(15:30; 32:10; 58:23) 它们用来洗刷犹太人对伊撒和玛尔彦的污蔑; 但并不说他们有特别的精神地位。
اس جگہ اہل کتاب سے مراد عیسائی ہیں نہ کہ یہودی۔ کیونکہ یہ عقائد (جن کا ردّ کیا گیا ہے) عیسائیوں کے ہیں۔
کَلِمَۃ کے معنے بشارت کے بھی ہوتے ہیں (فتح البیان)
5:74.
2:117; 10:69.
5:78.
58:23.
17:112; 18:5; 112:4, 5.
See {414}.
Ruh means, soul or spirit; the breath which pervades the whole body after the exit of which man dies; Divine revelation or inspiration; the Qur’an; angel; joy and happiness; mercy (Lane). From the above-mentioned different meanings of Ruh and Kalimah it becomes clear that no special spiritual status attaches to Jesus. These and similar expressions have been used in the Qur’an about other Prophets and also about other righteous persons such as Mary (15:30; 32:10; 58:23). They have been used to clear Jesus and Mary of the foul charges that were brought against them by the Jews and not to assign to them any special spiritual status.
5:78.
58:23.
5:74.
2:117; 10:69; 17:112; 18:5; 112:4, 5.
Important Words:
کلمته (His word). کلمة has been used in the Quran in different senses:(1) good tiding (e.g. 37:171, 172); (2) warning of coming punishment (e.g. 39:20); (3) a thing or being created without the instrumentality of any physical means, i.e. by the Will of God expressed by saying "Be" (e.g. 3:46-48); (4) a Sign (e.g. 18:110); (5) a message (e.g. 3:65); (6) a design; (e.g.9:40); (7) a word or saying (e.g. 23:101). See also 3:46.
روح (mercy) is derived from راح i.e. it became cool and pleasant; he was brisk, lively, active, prompt or quick. روح means, soul or spirit; the subtle substance in man which is the principle of vitality and of sensation and of voluntary motion; the breath which a man breathes and which pervades the whole body, after the exit of which he ceases to breathe; Divine revelation or inspiration; the Quran; angel; joy and happiness; mercy (Lane).
Commentary:
From the above-mentioned different meanings of روح and کلمة becomes clear that no higher spiritual status can be assigned to Jesus than to the other Prophets, on account of the word روح or کلمة having been used about him in the Quran. These and similar expressions have been used in the Quran about other Prophets also and even about persons who were not Prophets, such as Mary and the children of Adam (see 58:23; 15:30; 32:10; 21:92). It may be noted here that the words روح منه (mercy from Him) do not mean that the روح formed a part of the Divine Being but that it was only a gift of God. The expression منه (from Him) has been used in the Quran in this sense in 45:14.
In fact, the Quran uses these words about Jesus because foul charges were brought against him and his mother, Mary, by the Jews. These words are thus meant to exculpate and exonerate him from those charges and not to deify him. The Quranlends no support whatsoever to the absurd and unfounded view that Jesus was anything higher than a human being. He was human and of the earth, and yet a Messenger of God (e.g. 43:60; 19:31).
The verse refers to the three alleged persons of the Trinity, i.e. the Father, the Son and the Holy Ghost, and condemns Trinity, declaring Allah alone to be the one true God, and the Messiah and the Holy Spirit as only the servants of God and in no way sharers in Godhead.
a
5:78.
b
58:23.
c
5:74.
d
2:117; 10:69.
e
17:112; 18:5; 112:4, 5.
365
رُوْح (Ruh) 意指灵魂或精神;充满全身的呼吸, 如果离开了身体, 人就死亡; 安拉的启示或灵感; «古兰经»; 天使; 快乐和幸福; 恩惠 (Lane)。从以上谈及关于 Ruh 和 كَلِمَةْ (Kalimah) 的各种词义, 可以清楚地看出, 伊撒并没有特别的精神地位。这些用词和相似的用语在 «古兰经» 中用于其他先知, 也用于诸如玛尔彦等其他正直的人。(15:30; 32:10; 58:23) 它们用来洗刷犹太人对伊撒和玛尔彦的污蔑; 但并不说他们有特别的精神地位。
1
اس جگہ اہل کتاب سے مراد عیسائی ہیں نہ کہ یہودی۔ کیونکہ یہ عقائد (جن کا ردّ کیا گیا ہے) عیسائیوں کے ہیں۔
2
کَلِمَۃ کے معنے بشارت کے بھی ہوتے ہیں (فتح البیان)
a
5:78.
b
58:23.
c
5:74.
d
2:117; 10:69; 17:112; 18:5; 112:4, 5.
635
Important Words:
کلمته (His word). کلمة has been used in the Quran in different senses:(1) good tiding (e.g. 37:171, 172); (2) warning of coming punishment (e.g. 39:20); (3) a thing or being created without the instrumentality of any physical means, i.e. by the Will of God expressed by saying "Be" (e.g. 3:46-48); (4) a Sign (e.g. 18:110); (5) a message (e.g. 3:65); (6) a design; (e.g.9:40); (7) a word or saying (e.g. 23:101). See also 3:46.
روح (mercy) is derived from راح i.e. it became cool and pleasant; he was brisk, lively, active, prompt or quick. روح means, soul or spirit; the subtle substance in man which is the principle of vitality and of sensation and of voluntary motion; the breath which a man breathes and which pervades the whole body, after the exit of which he ceases to breathe; Divine revelation or inspiration; the Quran; angel; joy and happiness; mercy (Lane).
Commentary:
From the above-mentioned different meanings of روح and کلمة becomes clear that no higher spiritual status can be assigned to Jesus than to the other Prophets, on account of the word روح or کلمة having been used about him in the Quran. These and similar expressions have been used in the Quran about other Prophets also and even about persons who were not Prophets, such as Mary and the children of Adam (see 58:23; 15:30; 32:10; 21:92). It may be noted here that the words روح منه (mercy from Him) do not mean that the روح formed a part of the Divine Being but that it was only a gift of God. The expression منه (from Him) has been used in the Quran in this sense in 45:14.
In fact, the Quran uses these words about Jesus because foul charges were brought against him and his mother, Mary, by the Jews. These words are thus meant to exculpate and exonerate him from those charges and not to deify him. The Quranlends no support whatsoever to the absurd and unfounded view that Jesus was anything higher than a human being. He was human and of the earth, and yet a Messenger of God (e.g. 43:60; 19:31).
The verse refers to the three alleged persons of the Trinity, i.e. the Father, the Son and the Holy Ghost, and condemns Trinity, declaring Allah alone to be the one true God, and the Messiah and the Holy Spirit as only the servants of God and in no way sharers in Godhead.
a
5:74.
b
2:117; 10:69.
c
5:78.
d
58:23.
e
17:112; 18:5; 112:4, 5.
711
See {414}.
712
Ruh means, soul or spirit; the breath which pervades the whole body after the exit of which man dies; Divine revelation or inspiration; the Qur’an; angel; joy and happiness; mercy (Lane). From the above-mentioned different meanings of Ruh and Kalimah it becomes clear that no special spiritual status attaches to Jesus. These and similar expressions have been used in the Qur’an about other Prophets and also about other righteous persons such as Mary (15:30; 32:10; 58:23). They have been used to clear Jesus and Mary of the foul charges that were brought against them by the Jews and not to assign to them any special spiritual status.
قَالُوٓا۟ أَجِئْتَنَا لِنَعْبُدَ ٱللَّهَ وَحْدَهُۥ وَنَذَرَ مَا كَانَ يَعْبُدُ ءَابَآؤُنَا ۖ فَأْتِنَا بِمَا تَعِدُنَآ إِن كُنتَ مِنَ ٱلصَّٰدِقِينَ
10:79; 11:63, 88.
10:79; 11:63, 88.
10:79; 11:63,88.
Commentary:
Being unable to meet the arguments of Hud, disbelievers took a new line and declared that they would rather die than give up the faith of their fathers. That it was the threatened punishment of God that they challenged Hud to bring upon them is clear from the reply which he gave them and which is contained in the words: Indeed there have already fallen on you punishment and wrath from your Lord, occurring in the following verse.
a
10:79; 11:63, 88.
a
10:79; 11:63,88.
969
Commentary:
Being unable to meet the arguments of Hud, disbelievers took a new line and declared that they would rather die than give up the faith of their fathers. That it was the threatened punishment of God that they challenged Hud to bring upon them is clear from the reply which he gave them and which is contained in the words: Indeed there have already fallen on you punishment and wrath from your Lord, occurring in the following verse.
a
10:79; 11:63, 88.
يَٰصَىٰحِبَىِ ٱلسِّجْنِ ءَأَرْبَابٌ مُّتَفَرِّقُونَ خَيْرٌ أَمِ ٱللَّهُ ٱلْوَٰحِدُ ٱلْقَهَّارُ
Commentary:
The verse means to say that whereas in this world of matter numerical strength counts for much, it is not so with God. Though He is One and Alone, He overpowers all and dominates over all.
1543
Commentary:
The verse means to say that whereas in this world of matter numerical strength counts for much, it is not so with God. Though He is One and Alone, He overpowers all and dominates over all.
قُلْ مَن رَّبُّ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ قُلِ ٱللَّهُ ۚ قُلْ أَفَٱتَّخَذْتُم مِّن دُونِهِۦٓ أَوْلِيَآءَ لَا يَمْلِكُونَ لِأَنفُسِهِمْ نَفْعًا وَلَا ضَرًّا ۚ قُلْ هَلْ يَسْتَوِى ٱلْأَعْمَىٰ وَٱلْبَصِيرُ أَمْ هَلْ تَسْتَوِى ٱلظُّلُمَٰتُ وَٱلنُّورُ ۗ أَمْ جَعَلُوا۟ لِلَّهِ شُرَكَآءَ خَلَقُوا۟ كَخَلْقِهِۦ فَتَشَٰبَهَ ٱلْخَلْقُ عَلَيْهِمْ ۚ قُلِ ٱللَّهُ خَٰلِقُ كُلِّ شَىْءٍ وَهُوَ ٱلْوَٰحِدُ ٱلْقَهَّٰرُ
23:87.
25:4.
11:25; 35:20.
«古兰经» 用两个不同的单词, اَحَدْ (Ahad) 和 وَاحِدْ (Wahid) 来表示安拉的独一性。前一个单词指安拉的绝对独一, 他与任何其他人没有关系; 后者仅仅意为 ‘第一个’ 或 ‘始点’, 因而需要有第二、第三个紧随其后。安拉的特性--------独一 (وَاحِدْ, Wahid), 表明安拉是一切创造源泉的真正 ‘源泉’ 。就象第二或第三个事物必然指向第一个事物那样, 一切事物都仰向安拉。有些人被错误地给予安拉的儿子的身份。«古兰经» 在驳斥这一教条时, 使用 اَحَدْ (Ahad) 这词。也就是说, 安拉是, 而且一直是独一的, 他从未有过子女。(112:2)
23:87.
25:4.
11:25; 35:20.
The Qur’an has used two different words to express Divine Unity: (1) Ahad and (2) Wahid. Whereas the former word denotes the absolute Unity of God without relation to any other being, the latter means only 'the first' or 'the starting point,' and requires a second and a third to follow it. The Divine attribute, Wahid (One), shows that God is the real 'source' from which all creation springs, and everything points to Him just as a second or a third thing necessarily points to the first. But where the Qur’an seeks to refute the doctrine of the sonship of those who have been falsely given that status, it uses the word Ahad, i.e. He Who is and has ever been One and Alone and Who has begotten no child (112:2).
23:87.
25:4.
11:25; 35:20.
Commentary:
The words, who have no power for good or harm even for themselves, spoken about false deities point to a strange coincidence. Generally, the lives of all those persons who later came to be worshipped as deities were full of hardship and privation. Jesus, Imam Husain, Rama, etc., all led very hard lives. This fact seems to entail a strong warning to their misguided worshippers that they could expect no benefit or help from those who could not even protect themselves from harm or danger.
In the words, Can the blind and the seeing be equal?, disbelievers are told that they, being spiritually and morally blind, should not be deceived by their power and their numbers against the Holy Prophet, as even an army of blind men is powerless against one person who has eyes. The Prophet and his followers possess sight, while disbelievers are blind.
The powerlessness of the disbelievers is further brought home to them in the simile of light and darkness referred to in the words, can darkness be equal to light? Disbelievers are told that as darkness possesses no independent existence, being only the negation of light, it must flee before light. So disbelievers cannot stand against the Holy Prophet. In the last part of the verse disbelievers are challenged to produce anything which they think has been created by their false deities.
The Quran has used two different words to express the Unity of God, viz. (1) احد and (2) واحد. Whereas the former denotes the absolute Unity of God without relation to any other being, the latter means only "the first" or "the starting point" and requires a second and a third to follow it. The Divine attribute of واحد (One) is thus intended to show that God is the real "source" from which all creation springs. Although none of His creatures is similar to Him in perfection and He is Independent of all, yet everything does point to Him, just as a second or a third thing necessarily points to the first. The attribute واحد (One) has therefore been used here as an evidence of the truth of the previous statement, viz. Allah alone is the Creator of all things. As against this, where the Quran seeks to refute the doctrine of the son-ship of those who have been falsely given that status, it uses the word احد i.e. He Who has ever been One and alone and has begotten no child (112:2).
The addition of the attribute of "Most Supreme" to "One" signifies that God does not need the help or assistance of any being for the control and governance of the universe He has brought into existence, because He is not only the source of all things but is also Supreme and Powerful over them. Hence it is useless and absurd for disbelievers to worship their false deities.
c
23:87.
d
25:4.
e
11:25; 35:20.
638
«古兰经» 用两个不同的单词, اَحَدْ (Ahad) 和 وَاحِدْ (Wahid) 来表示安拉的独一性。前一个单词指安拉的绝对独一, 他与任何其他人没有关系; 后者仅仅意为 ‘第一个’ 或 ‘始点’, 因而需要有第二、第三个紧随其后。安拉的特性--------独一 (وَاحِدْ, Wahid), 表明安拉是一切创造源泉的真正 ‘源泉’ 。就象第二或第三个事物必然指向第一个事物那样, 一切事物都仰向安拉。有些人被错误地给予安拉的儿子的身份。«古兰经» 在驳斥这一教条时, 使用 اَحَدْ (Ahad) 这词。也就是说, 安拉是, 而且一直是独一的, 他从未有过子女。(112:2)
a
23:87.
b
25:4.
c
11:25; 35:20.
1628
Commentary:
The words, who have no power for good or harm even for themselves, spoken about false deities point to a strange coincidence. Generally, the lives of all those persons who later came to be worshipped as deities were full of hardship and privation. Jesus, Imam Husain, Rama, etc., all led very hard lives. This fact seems to entail a strong warning to their misguided worshippers that they could expect no benefit or help from those who could not even protect themselves from harm or danger.
In the words, Can the blind and the seeing be equal?, disbelievers are told that they, being spiritually and morally blind, should not be deceived by their power and their numbers against the Holy Prophet, as even an army of blind men is powerless against one person who has eyes. The Prophet and his followers possess sight, while disbelievers are blind.
The powerlessness of the disbelievers is further brought home to them in the simile of light and darkness referred to in the words, can darkness be equal to light? Disbelievers are told that as darkness possesses no independent existence, being only the negation of light, it must flee before light. So disbelievers cannot stand against the Holy Prophet. In the last part of the verse disbelievers are challenged to produce anything which they think has been created by their false deities.
The Quran has used two different words to express the Unity of God, viz. (1) احد and (2) واحد. Whereas the former denotes the absolute Unity of God without relation to any other being, the latter means only "the first" or "the starting point" and requires a second and a third to follow it. The Divine attribute of واحد (One) is thus intended to show that God is the real "source" from which all creation springs. Although none of His creatures is similar to Him in perfection and He is Independent of all, yet everything does point to Him, just as a second or a third thing necessarily points to the first. The attribute واحد (One) has therefore been used here as an evidence of the truth of the previous statement, viz. Allah alone is the Creator of all things. As against this, where the Quran seeks to refute the doctrine of the son-ship of those who have been falsely given that status, it uses the word احد i.e. He Who has ever been One and alone and has begotten no child (112:2).
The addition of the attribute of "Most Supreme" to "One" signifies that God does not need the help or assistance of any being for the control and governance of the universe He has brought into existence, because He is not only the source of all things but is also Supreme and Powerful over them. Hence it is useless and absurd for disbelievers to worship their false deities.
b
23:87.
c
25:4.
d
11:25; 35:20.
1432
The Qur’an has used two different words to express Divine Unity: (1) Ahad and (2) Wahid. Whereas the former word denotes the absolute Unity of God without relation to any other being, the latter means only 'the first' or 'the starting point,' and requires a second and a third to follow it. The Divine attribute, Wahid (One), shows that God is the real 'source' from which all creation springs, and everything points to Him just as a second or a third thing necessarily points to the first. But where the Qur’an seeks to refute the doctrine of the sonship of those who have been falsely given that status, it uses the word Ahad, i.e. He Who is and has ever been One and Alone and Who has begotten no child (112:2).
يَوْمَ تُبَدَّلُ ٱلْأَرْضُ غَيْرَ ٱلْأَرْضِ وَٱلسَّمَٰوَٰتُ ۖ وَبَرَزُوا۟ لِلَّهِ ٱلْوَٰحِدِ ٱلْقَهَّارِ
随着麦加的主权的转移以及伊斯兰教作为一种强大力量确立在阿拉伯, 一个新的宇宙, 可以说是, 连同一种新的天地形成了。旧秩序彻底被打垮, 而一种与旧秩序完全不同的新秩序取而代之。
With the Fall of Mecca and the establishment of Islam in Arabia as a mighty force, a new universe, as it were, came into being with a new heaven and a new earth. The old order was swept away, and a new one, completely different from the old one, took its place.
Commentary:
The verse speaks of the great Day of Judgement in the next world, when new heavens and a new earth will come into existence. The attributes of "One" and "Supreme" have been mentioned in this verse to point out that on that dreadful day all the false deities of the disbelievers will forsake them and disbelievers will realize that all government rests in God alone.
Incidentally, the verse also shows that the blessings of the next life will be quite different from those of the present life; for, as the verse says, the present earth and the present heavens will be changed into a new earth and new heavens in the next world. If the same or similar earth and heavens were to be created again, in the next world, with the same fruits and the same material boons, where was the need to change the old ones?
653
随着麦加的主权的转移以及伊斯兰教作为一种强大力量确立在阿拉伯, 一个新的宇宙, 可以说是, 连同一种新的天地形成了。旧秩序彻底被打垮, 而一种与旧秩序完全不同的新秩序取而代之。
1703
Commentary:
The verse speaks of the great Day of Judgement in the next world, when new heavens and a new earth will come into existence. The attributes of "One" and "Supreme" have been mentioned in this verse to point out that on that dreadful day all the false deities of the disbelievers will forsake them and disbelievers will realize that all government rests in God alone.
Incidentally, the verse also shows that the blessings of the next life will be quite different from those of the present life; for, as the verse says, the present earth and the present heavens will be changed into a new earth and new heavens in the next world. If the same or similar earth and heavens were to be created again, in the next world, with the same fruits and the same material boons, where was the need to change the old ones?
1475
With the Fall of Mecca and the establishment of Islam in Arabia as a mighty force, a new universe, as it were, came into being with a new heaven and a new earth. The old order was swept away, and a new one, completely different from the old one, took its place.
۞ وَقَالَ ٱللَّهُ لَا تَتَّخِذُوٓا۟ إِلَٰهَيْنِ ٱثْنَيْنِ ۖ إِنَّمَا هُوَ إِلَٰهٌ وَٰحِدٌ ۖ فَإِيَّٰىَ فَٱرْهَبُونِ
اِیَّایَ سے پہلے اِرْھَبُوْا محذوف ہے۔ یہ ایک باریک نحوی مسئلہ ہے اس کے لئے دیکھئے اِمْلَآءُ مَا مَنَّ بِہِ الرَّحْمٰنُ مؤلفہ ابوالبقاء صفحہ ۱۸‘۱۹۔
16:23.
A study of the working of the universe reveals a wonderful uniformity of the system running through it. If there had been more gods than one, this uniformity would have disappeared. Moreover, if there had been two gods, one would have to be subordinate to the other to carry out his orders. In that case the existence of one of the two would be superfluous. But if both of them had been of an equal status, then each of them would have his own separate sphere of influence and control. In such an event differences certainly would have arisen between them. But both these suppositions are absurd. Hence there must be One God, the Only Creator of the entire universe.
See 16:23.
Commentary:
The interdiction about the adoption of two gods in the first sentence of the verse does not imply that the adoption of more than two gods is permissible, for it is stated in the very next sentence that God is One. This form of speech has been used to lend emphasis to the statement and means that God is only One and not two, much less many.
Another implication of the verse is that all men, even polytheists and idolaters, believe that there is One Supreme God. They believe in other and lesser gods in the sense that they exercise local and restricted authority, e.g., some control rain, others control food, yet others diseases, etc. There are also gods presiding over the destinies of certain families and tribes. But the Quran most emphatically denies the division of the Godhead into two or three or more and the present verse lays the greatest stress on the Oneness of God and says that no one dare share Godhead with Him.
The verse may also be considered as a refutation of the belief held by the Magi that there are two gods, one of good and the other of evil. It purports to say that both good and evil consequences of actions proceed from one and the same God and that there is no other god beside Him.
A further implication of the verse is that when there is only one God, then He alone has the authority to make Laws and that He has sent down the Quran for the guidance of man.
Referring to the warnings given in the previous verse, the Quran declares here that when events predicted long before by the Prophet come to pass after his Migration from Mecca, it will establish the Oneness of God.
The verse also implies a comparison between the teachings of the Quran and those advocated by disbelievers and points out that man cannot do without the monotheistic teachings inculcated by the Quran. Polytheism tends to dissipate human attention and energies while monotheism gives him concentration, strength and peace of mind.
c
16:23.
681
宇宙运转的研究揭示了贯穿宇宙体系的惊人的一致性。假如有一个以上的主宰, 这个一致性便会消失。此外, 如果有两个主宰, 一个必须从属於另一个去执行他的命令。在这种情况下, 两个中的一个存在会是多余的。如果他们两个处于相等地位, 那么, 他们有各自的影响和支配范围。在这种情况下, 他们中间必然会引起分歧。但是这两种假定都是荒谬的。因此一定只能有一个主宰,--------整个宇宙唯一的创造主。
2
اِیَّایَ سے پہلے اِرْھَبُوْا محذوف ہے۔ یہ ایک باریک نحوی مسئلہ ہے اس کے لئے دیکھئے اِمْلَآءُ مَا مَنَّ بِہِ الرَّحْمٰنُ مؤلفہ ابوالبقاء صفحہ ۱۸‘۱۹۔
b
See 16:23.
1853
Commentary:
The interdiction about the adoption of two gods in the first sentence of the verse does not imply that the adoption of more than two gods is permissible, for it is stated in the very next sentence that God is One. This form of speech has been used to lend emphasis to the statement and means that God is only One and not two, much less many.
Another implication of the verse is that all men, even polytheists and idolaters, believe that there is One Supreme God. They believe in other and lesser gods in the sense that they exercise local and restricted authority, e.g., some control rain, others control food, yet others diseases, etc. There are also gods presiding over the destinies of certain families and tribes. But the Quran most emphatically denies the division of the Godhead into two or three or more and the present verse lays the greatest stress on the Oneness of God and says that no one dare share Godhead with Him.
The verse may also be considered as a refutation of the belief held by the Magi that there are two gods, one of good and the other of evil. It purports to say that both good and evil consequences of actions proceed from one and the same God and that there is no other god beside Him.
A further implication of the verse is that when there is only one God, then He alone has the authority to make Laws and that He has sent down the Quran for the guidance of man.
Referring to the warnings given in the previous verse, the Quran declares here that when events predicted long before by the Prophet come to pass after his Migration from Mecca, it will establish the Oneness of God.
The verse also implies a comparison between the teachings of the Quran and those advocated by disbelievers and points out that man cannot do without the monotheistic teachings inculcated by the Quran. Polytheism tends to dissipate human attention and energies while monotheism gives him concentration, strength and peace of mind.
b
16:23.
1551
A study of the working of the universe reveals a wonderful uniformity of the system running through it. If there had been more gods than one, this uniformity would have disappeared. Moreover, if there had been two gods, one would have to be subordinate to the other to carry out his orders. In that case the existence of one of the two would be superfluous. But if both of them had been of an equal status, then each of them would have his own separate sphere of influence and control. In such an event differences certainly would have arisen between them. But both these suppositions are absurd. Hence there must be One God, the Only Creator of the entire universe.
وَجَعَلْنَا عَلَىٰ قُلُوبِهِمْ أَكِنَّةً أَن يَفْقَهُوهُ وَفِىٓ ءَاذَانِهِمْ وَقْرًا ۚ وَإِذَا ذَكَرْتَ رَبَّكَ فِى ٱلْقُرْءَانِ وَحْدَهُۥ وَلَّوْا۟ عَلَىٰٓ أَدْبَٰرِهِمْ نُفُورًا
یعنی چونکہ ان کے دل گندے ہیں ہم اسلام قبول کرنے سے ان کو روکتے ہیں تا ان کی بداعمالی کی وجہ سے اسلام بدنام ’’نہ‘‘ ہو۔ نہ کا حرف ہم نے اس لئے بڑھایا ہے کہ عربی کے قاعدہ کے مطابق حسب موقع اَنْ کے بعد لَا یعنی نہ کا حرف محذوف سمجھ لیا جاتا ہے۔
6:26; 18:58; 41:6.
17:49.
It is the covering of malice and envy, or that of a false sense of dignity and racial pride or of the fear of loss of social position and income, or the covering of a longstanding custom and belief fondly and firmly held that stands in the way of the acceptance of truth by disbelievers. It is a subtle covering which disbelievers themselves do not properly perceive.
6:26; 18:58; 41:6.
39:46.
Commentary:
It has been made abundantly clear elsewhere in the Quran that the "coverings" over the hearts of disbelievers and the "deafness" in their ears are of their own creation. It is the result of their own perversity and wrongdoing (2:27, 28 & 47:25). Disbelievers, in fact, are the architects of their own evil destiny.
The words, when thou makest mention in the Quran of thy Lord alone, mean that disbelievers cannot discard the coverings over their hearts because the mention of the Unity and Oneness of God is so repugnant to them that they turn their backs in aversion and refuse to listen when it is being mentioned.
c
6:26; 18:58; 41:6.
d
17:49.
1
یعنی چونکہ ان کے دل گندے ہیں ہم اسلام قبول کرنے سے ان کو روکتے ہیں تا ان کی بداعمالی کی وجہ سے اسلام بدنام ’’نہ‘‘ ہو۔ نہ کا حرف ہم نے اس لئے بڑھایا ہے کہ عربی کے قاعدہ کے مطابق حسب موقع اَنْ کے بعد لَا یعنی نہ کا حرف محذوف سمجھ لیا جاتا ہے۔
b
6:26; 18:58; 41:6.
c
39:46.
1976
Commentary:
It has been made abundantly clear elsewhere in the Quran that the "coverings" over the hearts of disbelievers and the "deafness" in their ears are of their own creation. It is the result of their own perversity and wrongdoing (2:27, 28 & 47:25). Disbelievers, in fact, are the architects of their own evil destiny.
The words, when thou makest mention in the Quran of thy Lord alone, mean that disbelievers cannot discard the coverings over their hearts because the mention of the Unity and Oneness of God is so repugnant to them that they turn their backs in aversion and refuse to listen when it is being mentioned.
b
6:26; 18:58; 41:6.
c
17:49.
1623
It is the covering of malice and envy, or that of a false sense of dignity and racial pride or of the fear of loss of social position and income, or the covering of a longstanding custom and belief fondly and firmly held that stands in the way of the acceptance of truth by disbelievers. It is a subtle covering which disbelievers themselves do not properly perceive.
لَّوْ أَرَادَ ٱللَّهُ أَن يَتَّخِذَ وَلَدًا لَّٱصْطَفَىٰ مِمَّا يَخْلُقُ مَا يَشَآءُ ۚ سُبْحَٰنَهُۥ ۖ هُوَ ٱللَّهُ ٱلْوَٰحِدُ ٱلْقَهَّارُ
2:117; 10:69; 17:112; 19:89-93
2:117; 10:69; 17:112; 19:89-93
2:117; 10:69; 17:112; 18:5; 19:89-93.
Commentary:
The most prevalent and perhaps the most hideous form of idolatry which has done the greatest injury to man’s religious instinct and his spiritual development and which has, therefore, quite rightly been condemned and denounced unsparingly and repeatedly in the Quran is the dogma of Jesus’ being the only son of God. It is this most blasphemous of all Christian dogmas which the present verse seeks to controvert; the argument advanced being that as God is the sole Creator of all things and He is قھار i.e. Most Supreme, He does not stand in need of a son. The argument is continued in the next verse.
e
2:117; 10:69; 17:112; 19:89-93
a
2:117; 10:69; 17:112; 18:5; 19:89-93.
3440A
Commentary:
The most prevalent and perhaps the most hideous form of idolatry which has done the greatest injury to man’s religious instinct and his spiritual development and which has, therefore, quite rightly been condemned and denounced unsparingly and repeatedly in the Quran is the dogma of Jesus’ being the only son of God. It is this most blasphemous of all Christian dogmas which the present verse seeks to controvert; the argument advanced being that as God is the sole Creator of all things and He is قھار i.e. Most Supreme, He does not stand in need of a son. The argument is continued in the next verse.
e
2:117; 10:69; 17:112; 19:89-93
وَإِذَا ذُكِرَ ٱللَّهُ وَحْدَهُ ٱشْمَأَزَّتْ قُلُوبُ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْءَاخِرَةِ ۖ وَإِذَا ذُكِرَ ٱلَّذِينَ مِن دُونِهِۦٓ إِذَا هُمْ يَسْتَبْشِرُونَ
17:47; 22:73; 40:13.
یعنی مشرک لوگ توحید کے ذکر سے بہت چِڑتے ہیں۔
17:47; 22:73; 40:13.
17:47; 22:73; 40:13.
Important Words:
اشمأزت (shrink with aversion) is derived from شـمز. They say شـمزت نفسی منه i.e. my soul shrank from it in dislike, aversion or hatred. اشمأز means, he shrank or shuddered or was frightened. اشمأزت قلوبھم means, their hearts become contracted and shrink with aversion (Lane).
c
17:47; 22:73; 40:13.
1
یعنی مشرک لوگ توحید کے ذکر سے بہت چِڑتے ہیں۔
a
17:47; 22:73; 40:13.
3469
Important Words:
اشمأزت (shrink with aversion) is derived from شـمز. They say شـمزت نفسی منه i.e. my soul shrank from it in dislike, aversion or hatred. اشمأز means, he shrank or shuddered or was frightened. اشمأزت قلوبھم means, their hearts become contracted and shrink with aversion (Lane).
a
17:47; 22:73; 40:13.
ذَٰلِكُم بِأَنَّهُۥٓ إِذَا دُعِىَ ٱللَّهُ وَحْدَهُۥ كَفَرْتُمْ ۖ وَإِن يُشْرَكْ بِهِۦ تُؤْمِنُوا۟ ۚ فَٱلْحُكْمُ لِلَّهِ ٱلْعَلِىِّ ٱلْكَبِيرِ
39:46.
39:46.
22:73; 39:46.
Commentary:
The basic doctrine of Islam, in fact of all religions, is the Unity of God. It is the pivot round which all other religious principles and teachings revolve. The Quran has laid the greatest stress on this doctrine. Second in importance to this doctrine is belief in life after death.
c
39:46.
b
22:73; 39:46.
3504
Commentary:
The basic doctrine of Islam, in fact of all religions, is the Unity of God. It is the pivot round which all other religious principles and teachings revolve. The Quran has laid the greatest stress on this doctrine. Second in importance to this doctrine is belief in life after death.
b
39:46.
يَوْمَ هُم بَٰرِزُونَ ۖ لَا يَخْفَىٰ عَلَى ٱللَّهِ مِنْهُمْ شَىْءٌ ۚ لِّمَنِ ٱلْمُلْكُ ٱلْيَوْمَ ۖ لِلَّهِ ٱلْوَٰحِدِ ٱلْقَهَّارِ
3:6; 14:39.
18:45; 48:15; 82:20.
Commentary:
The verse signifies that disbelievers will be brought face to face with the evil consequences of their wicked deeds on the Day of Reckoning. These deeds were never hidden from God but on the Day of Judgement they will appear in an embodied form before the eyes of the disbelievers themselves. The words "this day" may signify the Last Judgement Day, or the hour of reckoning of disbelievers in this very life. This hour of reckoning came upon the disbelieving Quraish on the day of the Fall of Mecca when the realization dawned upon them that "the kingdom was Allah’s—the One, the Most Supreme."
c
3:6; 14:39.
d
18:45; 48:15; 82:20.
b
3:6; 14:39.
c
18:45; 48:15; 82:20.
3507
Commentary:
The verse signifies that disbelievers will be brought face to face with the evil consequences of their wicked deeds on the Day of Reckoning. These deeds were never hidden from God but on the Day of Judgement they will appear in an embodied form before the eyes of the disbelievers themselves. The words "this day" may signify the Last Judgement Day, or the hour of reckoning of disbelievers in this very life. This hour of reckoning came upon the disbelieving Quraish on the day of the Fall of Mecca when the realization dawned upon them that "the kingdom was Allah’s—the One, the Most Supreme."
a
3:6; 14:39.
b
18:45; 48:15; 82:20.
فَلَمَّا رَأَوْا۟ بَأْسَنَا قَالُوٓا۟ ءَامَنَّا بِٱللَّهِ وَحْدَهُۥ وَكَفَرْنَا بِمَا كُنَّا بِهِۦ مُشْرِكِينَ
10:52, 91.
10:52, 91.
10:52, 91.
a
10:52, 91.
a
10:52, 91.
a
10:52, 91.
قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِىٓ إِبْرَٰهِيمَ وَٱلَّذِينَ مَعَهُۥٓ إِذْ قَالُوا۟ لِقَوْمِهِمْ إِنَّا بُرَءَٰٓؤُا۟ مِنكُمْ وَمِمَّا تَعْبُدُونَ مِن دُونِ ٱللَّهِ كَفَرْنَا بِكُمْ وَبَدَا بَيْنَنَا وَبَيْنَكُمُ ٱلْعَدَٰوَةُ وَٱلْبَغْضَآءُ أَبَدًا حَتَّىٰ تُؤْمِنُوا۟ بِٱللَّهِ وَحْدَهُۥٓ إِلَّا قَوْلَ إِبْرَٰهِيمَ لِأَبِيهِ لَأَسْتَغْفِرَنَّ لَكَ وَمَآ أَمْلِكُ لَكَ مِنَ ٱللَّهِ مِن شَىْءٍ ۖ رَّبَّنَا عَلَيْكَ تَوَكَّلْنَا وَإِلَيْكَ أَنَبْنَا وَإِلَيْكَ ٱلْمَصِيرُ
قرآن کریم میں دوسری جگہ آتا ہے کہ منافقوں کے لئے بھی استغفار نہ کرو۔ یہ اس کے اُلٹ نہیں۔ کیونکہ اس آیت سے صرف یہ نکلتا ہے کہ ابراہیمؑ کے چچا جن کا یہاں ذکر ہے منافق نہ تھے۔ بلکہ مذہب کے بارہ میں فریب خوردہ تھے۔ پس چونکہ نیک نیتی سے شرک کرتے تھے ان کے لئے استغفار جائز تھا۔ لیکن سورۃ توبہ کی آیت۱۱۴ سے پتہ لگتا ہے کہ ایک وقت ایسا آیا کہ حضرت ابراہیم علیہ السلام کو پتہ لگ گیا کہ ان کا چچا دُبدھا میں نہیں بلکہ سچے مذہب کا واقعی دشمن ہے تب انہوں نے اس سے براءت ظاہر کردی۔
19:48.
60:7.
6:79; 43:27.
Abraham’s example has been mentioned here to emphasize that whenever it becomes clear that a certain person or persons are inimically disposed towards truth and are bent upon extirpating it, all friendly relations with them are to be given up. The expression, Kafarna Bikum, which is generally translated as 'we disbelieve all that you believe in' may also mean, We have nothing to do with you; the expression, Kafara Bikadha, meaning, he declared himself to be clear or quit of such a thing (Lane).
60:7.
6:79; 43:27.
9:114; 19:48; 26:87.
Commentary:
Abraham, as elsewhere stated in the Quran (11:76), was a model of forbearance and tender-heartedness. His example has been mentioned here to emphasize the fact that whenever it becomes clear that a certain person or people are inimically disposed towards Truth and are bent upon extirpating it, all friendly relations with them are to be given up. The verse also implies that when God has brought into being a better brotherhood—the Brotherhood of Faith—than blood relationships, then why should Muslims be anxious to have friendly relations with those who are the enemies of God and His Prophet?
The expression کفرنا بکم which is generally translated as, "we disbelieve all that you believe" may also mean, "we have nothing to do with you;" the words کفر بکذا meaning, he declared himself to be clear or quit of such a thing (Lane).
a
60:7.
b
6:79; 43:27.
c
19:48.
1
قرآن کریم میں دوسری جگہ آتا ہے کہ منافقوں کے لئے بھی استغفار نہ کرو۔ یہ اس کے اُلٹ نہیں۔ کیونکہ اس آیت سے صرف یہ نکلتا ہے کہ ابراہیمؑ کے چچا جن کا یہاں ذکر ہے منافق نہ تھے۔ بلکہ مذہب کے بارہ میں فریب خوردہ تھے۔ پس چونکہ نیک نیتی سے شرک کرتے تھے ان کے لئے استغفار جائز تھا۔ لیکن سورۃ توبہ کی آیت۱۱۴ سے پتہ لگتا ہے کہ ایک وقت ایسا آیا کہ حضرت ابراہیم علیہ السلام کو پتہ لگ گیا کہ ان کا چچا دُبدھا میں نہیں بلکہ سچے مذہب کا واقعی دشمن ہے تب انہوں نے اس سے براءت ظاہر کردی۔
a
60:7.
b
6:79; 43:27.
c
9:114; 19:48; 26:87.
4213
Commentary:
Abraham, as elsewhere stated in the Quran (11:76), was a model of forbearance and tender-heartedness. His example has been mentioned here to emphasize the fact that whenever it becomes clear that a certain person or people are inimically disposed towards Truth and are bent upon extirpating it, all friendly relations with them are to be given up. The verse also implies that when God has brought into being a better brotherhood—the Brotherhood of Faith—than blood relationships, then why should Muslims be anxious to have friendly relations with those who are the enemies of God and His Prophet?
The expression کفرنا بکم which is generally translated as, "we disbelieve all that you believe" may also mean, "we have nothing to do with you;" the words کفر بکذا meaning, he declared himself to be clear or quit of such a thing (Lane).
a
19:48.
b
60:7.
c
6:79; 43:27.
3029
Abraham’s example has been mentioned here to emphasize that whenever it becomes clear that a certain person or persons are inimically disposed towards truth and are bent upon extirpating it, all friendly relations with them are to be given up. The expression, Kafarna Bikum, which is generally translated as 'we disbelieve all that you believe in' may also mean, We have nothing to do with you; the expression, Kafara Bikadha, meaning, he declared himself to be clear or quit of such a thing (Lane).
قُلْ هُوَ ٱللَّهُ أَحَدٌ
16:23; 22:35; 59:23.
单词 قُل (Qul, 说) 在这里包含一个永恒的命谕, 穆斯林必须不断宣称 “安拉是独一的。”
هُوَ (Huwa, 他) 用作 ضَمِيْرُ الشَّان (Damirush-Shan) 意思是 “真理是”, 它就表示, 人的天性中已深嵌着一个真理, 即安拉是存在的, 他是独一无二的。
安拉是用在 «古兰经» 中最高存在的一个有鉴别性的名称。在阿拉伯语中, 这个词从来不用来指任何其他东西或人。这是安拉真实存在的名称, 既不能作定语用, 也不能作修饰语用。另见注释3。
اَحَد (Ahad) 是只用于安拉的称号, 意思是: 一个; 唯一的一个; 空前绝后的一个; 单独的一个; 没有第二个存在者可以分享他的养主身份或他的实质 (Lane)。اَحَد (Ahad) 的含意是安拉本身的独一性--------不能想象有第二个存在--------而 وَاحِد (Wahid) 的含意是安拉的常德的唯一性。因此 اَللهُ وَاحِدٌ (Allahu Wahidun) 的含意是: 安拉是最高的存在, 他是万物生长的根源和源泉; اَللهُ اَحَدٌ (Allahu Ahadun) 的意思是: 安拉在这种意义上是独一无二的存在者: 当我们想到安拉时, 在我们心中任何其他存在和东西的观念便不复存在。他在每种意义上都是完全独一无二的。他不是任何环节的首环, 也不是末环。与安拉相似的是没有的, 安拉也不与任何东西相似。«古兰经» 中所表达和显示的就是这样的安拉。
قُلْ کا لفظ جو آخری تینوں سورتوں سے پہلے رکھا گیا ہے اس میں یہ اشارہ کیا گیا ہے کہ ہمارا یہ پیغام آگے دوسرے لوگوں تک پہنچا دو۔ اب یہ لازمی بات ہے کہ جب محمد رسول اللہ صلی اللہ علیہ وسلم خدا کا پیغام لوگوں تک پہنچا دیں گے تو چونکہ اس کے بعد دوسرے لوگ بھی قُلْ کا لفظ پڑھیں گے اس لئے ان پر بھی فرض ہو جائے گا کہ وہ اس کلام کو اور لوگوں تک پہنچائیں۔ پس قُلْ کہہ کر اس طرف توجہ دلائی گئی ہے کہ تم ہماری اس تعلیم کو اپنی ذات تک محدودنہ رکھو‘ بلکہ اسے دوسروں تک پہنچاؤ۔ اور پھر تم سے سننے والے اور لوگوں کے سامنے اسے بیان کریں اور پھر وہ آگے اور لوگوں تک پہنچائیں یہاں ت
مفرد کے لئے عربی زبان میں دو الفاظ استعمال ہوتے ہیں۔ وَاحِدٌ اور اَحَدٌ وَاحِد کے معنے ہوتے ہیں ’’ایک‘‘ لیکن اس کے بولنے سے دوسرے کی طرف ذہن جاتا ہے اور کہنے والا سمجھتا ہے کہ ایک کے بعد دو ہے اور دو کے بعد تین ہے اور تین کے بعد چار ہے۔ پس گو یہ لفظ ایک ہونے پر دلالت کرتا ہے مگر تعدد کے امکان کو ردنہیں کرتا۔ اس کے خلاف اَحَدٌ کے معنے ہوتے ہیں۔ اکیلا اور اکیلے کے بعد کوئی دوکیلا نہیں کہتا۔ پس اس لفظ کے معنے یہ ہوتے ہیں کہ اس وجود کے ساتھ کسی دوسرے ایسے ہی وجود کا کوئی امکان نہیں۔ اس سورۃ میں اللہ تعالیٰ کو اَحَد کہا گیا ہے یعنی اس کی توحید کامل کا ذکر کیا
16:23; 22:35; 59:23.
The word, Qul (say), here embodies a permanent command to Muslims to keep proclaiming, 'God is One.'
Huwa (He) used as Damirush-Sha’n and meaning, 'the truth is,' signifies that the truth is embedded in human nature that God is and that He is One and Alone.
Allah is a distinctive name used in the Qur’an for the Supreme Being. In the Arabic language the word is never used for any other thing or being. It is the substantive name of God, neither attributive nor descriptive. See also {3}.
Ahad is an epithet applied to God alone and signifies, the One; the Sole; He Who has been and will ever be One and Alone; Who has no second to share in His Lordship nor in His Essence (Lane). Whereas Ahad signifies Oneness of God in His Person—the idea of a second being inconceivable— Wahid signifies uniqueness of God in His attributes. Thus the expression, Allahu Wahidun, would signify that God is that Supreme Being Who is the Source and Fountainhead from Whom all creation had emanated; and Allahu Ahadun means that Allah is that Being Who is One and Alone in the sense that when we think of Him, the very idea that there is any other being or thing is absent from our minds. He is One and Alone in every sense. He is neither the starting link of any chain, nor its last link. Nothing is like Him, nor is He like anything else. This is Allah as conceived and presented by the Qur’an.
16:23; 22:35; 59:23.
Commentary:
The word قل (say) here embodies a permanent command to all Muslims to keep proclaiming "God is One."
ھو (He) used as ضمیر الشأن and meaning, "the truth is," signifies that the truth is embedded in human nature that God is and that He is One and Alone.
الله is the distinctive name used for the Supreme Being in the Quran. In the Arabic language the word is never used for any other thing or being. It is a personal name of God, neither attributive nor descriptive. See also 1:1.
احد (the One) is an epithet applied to God alone and signifies, the One; the Sole; He Who has been and will ever be One and Alone; Who has no second to share in His Lordship, nor in His Essence (Lane).
According to Aqrab the difference between أحد and واحد when used about God is that whereas أحد signifies Oneness of God in His Person, the idea of a second being inconceivable, واحد signifies uniqueness of God in His attributes.
Commentary:
In view of the above-mentioned signification of أحد and واحد the expression الله واحد would signify that God is that Supreme Being Who is the Source and Fountainhead from Whom all creation has emanated; and الله أحد would mean that Allah is that Being Who is One and Alone in the sense that when we think of Him, the very idea that there is any other being or thing is absent from our minds. He is One and Alone in every sense. He is neither the starting link of any chain, nor its last link. Nothing is like Him nor is He like anything else. This is Allah as conceived and presented by the Quran.
b
16:23; 22:35; 59:23.
1817
单词 قُل (Qul, 说) 在这里包含一个永恒的命谕, 穆斯林必须不断宣称 “安拉是独一的。”
1818
هُوَ (Huwa, 他) 用作 ضَمِيْرُ الشَّان (Damirush-Shan) 意思是 “真理是”, 它就表示, 人的天性中已深嵌着一个真理, 即安拉是存在的, 他是独一无二的。
1819
安拉是用在 «古兰经» 中最高存在的一个有鉴别性的名称。在阿拉伯语中, 这个词从来不用来指任何其他东西或人。这是安拉真实存在的名称, 既不能作定语用, 也不能作修饰语用。另见注释3。
1820
اَحَد (Ahad) 是只用于安拉的称号, 意思是: 一个; 唯一的一个; 空前绝后的一个; 单独的一个; 没有第二个存在者可以分享他的养主身份或他的实质 (Lane)。اَحَد (Ahad) 的含意是安拉本身的独一性--------不能想象有第二个存在--------而 وَاحِد (Wahid) 的含意是安拉的常德的唯一性。因此 اَللهُ وَاحِدٌ (Allahu Wahidun) 的含意是: 安拉是最高的存在, 他是万物生长的根源和源泉; اَللهُ اَحَدٌ (Allahu Ahadun) 的意思是: 安拉在这种意义上是独一无二的存在者: 当我们想到安拉时, 在我们心中任何其他存在和东西的观念便不复存在。他在每种意义上都是完全独一无二的。他不是任何环节的首环, 也不是末环。与安拉相似的是没有的, 安拉也不与任何东西相似。«古兰经» 中所表达和显示的就是这样的安拉。
2
قُلْ کا لفظ جو آخری تینوں سورتوں سے پہلے رکھا گیا ہے اس میں یہ اشارہ کیا گیا ہے کہ ہمارا یہ پیغام آگے دوسرے لوگوں تک پہنچا دو۔ اب یہ لازمی بات ہے کہ جب محمد رسول اللہ صلی اللہ علیہ وسلم خدا کا پیغام لوگوں تک پہنچا دیں گے تو چونکہ اس کے بعد دوسرے لوگ بھی قُلْ کا لفظ پڑھیں گے اس لئے ان پر بھی فرض ہو جائے گا کہ وہ اس کلام کو اور لوگوں تک پہنچائیں۔ پس قُلْ کہہ کر اس طرف توجہ دلائی گئی ہے کہ تم ہماری اس تعلیم کو اپنی ذات تک محدودنہ رکھو‘ بلکہ اسے دوسروں تک پہنچاؤ۔ اور پھر تم سے سننے والے اور لوگوں کے سامنے اسے بیان کریں اور پھر وہ آگے اور لوگوں تک پہنچائیں یہاں ت
3
مفرد کے لئے عربی زبان میں دو الفاظ استعمال ہوتے ہیں۔ وَاحِدٌ اور اَحَدٌ وَاحِد کے معنے ہوتے ہیں ’’ایک‘‘ لیکن اس کے بولنے سے دوسرے کی طرف ذہن جاتا ہے اور کہنے والا سمجھتا ہے کہ ایک کے بعد دو ہے اور دو کے بعد تین ہے اور تین کے بعد چار ہے۔ پس گو یہ لفظ ایک ہونے پر دلالت کرتا ہے مگر تعدد کے امکان کو ردنہیں کرتا۔ اس کے خلاف اَحَدٌ کے معنے ہوتے ہیں۔ اکیلا اور اکیلے کے بعد کوئی دوکیلا نہیں کہتا۔ پس اس لفظ کے معنے یہ ہوتے ہیں کہ اس وجود کے ساتھ کسی دوسرے ایسے ہی وجود کا کوئی امکان نہیں۔ اس سورۃ میں اللہ تعالیٰ کو اَحَد کہا گیا ہے یعنی اس کی توحید کامل کا ذکر کیا
b
16:23; 22:35; 59:23.
4867
Commentary:
The word قل (say) here embodies a permanent command to all Muslims to keep proclaiming "God is One."
ھو (He) used as ضمیر الشأن and meaning, "the truth is," signifies that the truth is embedded in human nature that God is and that He is One and Alone.
الله is the distinctive name used for the Supreme Being in the Quran. In the Arabic language the word is never used for any other thing or being. It is a personal name of God, neither attributive nor descriptive. See also 1:1.
احد (the One) is an epithet applied to God alone and signifies, the One; the Sole; He Who has been and will ever be One and Alone; Who has no second to share in His Lordship, nor in His Essence (Lane).
According to Aqrab the difference between أحد and واحد when used about God is that whereas أحد signifies Oneness of God in His Person, the idea of a second being inconceivable, واحد signifies uniqueness of God in His attributes.
Commentary:
In view of the above-mentioned signification of أحد and واحد the expression الله واحد would signify that God is that Supreme Being Who is the Source and Fountainhead from Whom all creation has emanated; and الله أحد would mean that Allah is that Being Who is One and Alone in the sense that when we think of Him, the very idea that there is any other being or thing is absent from our minds. He is One and Alone in every sense. He is neither the starting link of any chain, nor its last link. Nothing is like Him nor is He like anything else. This is Allah as conceived and presented by the Quran.
b
16:23; 22:35; 59:23.
3463
The word, Qul (say), here embodies a permanent command to Muslims to keep proclaiming, 'God is One.'
3464
Huwa (He) used as Damirush-Sha’n and meaning, 'the truth is,' signifies that the truth is embedded in human nature that God is and that He is One and Alone.
3465
Allah is a distinctive name used in the Qur’an for the Supreme Being. In the Arabic language the word is never used for any other thing or being. It is the substantive name of God, neither attributive nor descriptive. See also {3}.
3466
Ahad is an epithet applied to God alone and signifies, the One; the Sole; He Who has been and will ever be One and Alone; Who has no second to share in His Lordship nor in His Essence (Lane). Whereas Ahad signifies Oneness of God in His Person—the idea of a second being inconceivable— Wahid signifies uniqueness of God in His attributes. Thus the expression, Allahu Wahidun, would signify that God is that Supreme Being Who is the Source and Fountainhead from Whom all creation had emanated; and Allahu Ahadun means that Allah is that Being Who is One and Alone in the sense that when we think of Him, the very idea that there is any other being or thing is absent from our minds. He is One and Alone in every sense. He is neither the starting link of any chain, nor its last link. Nothing is like Him, nor is He like anything else. This is Allah as conceived and presented by the Qur’an.