Topic: Present Everywhere
View Aspects
وَلِلَّهِ ٱلْمَشْرِقُ وَٱلْمَغْرِبُ ۚ فَأَيْنَمَا تُوَلُّوا۟ فَثَمَّ وَجْهُ ٱللَّهِ ۚ إِنَّ ٱللَّهَ وَٰسِعٌ عَلِيمٌ
2:143; 26:29; 55:18.
The verse embodies a prophecy that Islam will spread first in the East and then, in the Latter Days it will begin to penetrate in the West.
2:143; 26:29; 55:18.
Important Words:
ثم (there) is a word generally used to denote a place that is remote from the speaker, unlike the word ھنا which denotes a place that is near (Aqrab).
وجه الله (face of God). As explained under 2:113 the word وجه means: (1) face; (2) attention; (3) the thing itself; (4) direction; and (5) object and purpose (Aqrab).
Commentary:
This verse embodies a prophecy about the great and bright future of Islam. The Faithful are told that, being the teachers and proclaimers of truth and the bearers of Allah’s standard, success would attend them wherever they went, and that through them Islam would spread all over the world, in the East as well as in the West. This prophecy was made at a time when the early Muslims—a mere handful of men—were being subjected to all sorts of trials and hardships and the future looked quite dark for them. But the prophecy was fulfilled not long after when, with the Fall of Mecca, the whole of Arabia entered the fold of Islam and within less than a century the flag of Islam was flying in almost all the lands of the then known world. The words, to Allah belong the East and the West, also hint that Islam was to spread first in the East, and then, after the advent of the Promised Messenger of the Latter Days, it will begin to penetrate the West. So let the West prepare for it, as the time is not far off.
The words, so whithersoever you turn, there will be the face of Allah, throw light on the very high stage of spiritual development to which the Companions of the Holy Prophet had reached. God was so pleased with them and so satisfied with their condition that He undertook to crown all their campaigns with success. The verse also implies that the Faithful would make no move that was not approved by God, and naturally therefore all their undertakings would meet with success.
e
2:143; 26:29; 55:18.
78
78本节经文体现了一个预言, 即伊斯兰教将先在东方传播, 并在末期的日子里开始传入西方。
a
2:143; 26:29; 55:18.
122
Important Words:
ثم (there) is a word generally used to denote a place that is remote from the speaker, unlike the word ھنا which denotes a place that is near (Aqrab).
وجه الله (face of God). As explained under 2:113 the word وجه means: (1) face; (2) attention; (3) the thing itself; (4) direction; and (5) object and purpose (Aqrab).
Commentary:
This verse embodies a prophecy about the great and bright future of Islam. The Faithful are told that, being the teachers and proclaimers of truth and the bearers of Allah’s standard, success would attend them wherever they went, and that through them Islam would spread all over the world, in the East as well as in the West. This prophecy was made at a time when the early Muslims—a mere handful of men—were being subjected to all sorts of trials and hardships and the future looked quite dark for them. But the prophecy was fulfilled not long after when, with the Fall of Mecca, the whole of Arabia entered the fold of Islam and within less than a century the flag of Islam was flying in almost all the lands of the then known world. The words, to Allah belong the East and the West, also hint that Islam was to spread first in the East, and then, after the advent of the Promised Messenger of the Latter Days, it will begin to penetrate the West. So let the West prepare for it, as the time is not far off.
The words, so whithersoever you turn, there will be the face of Allah, throw light on the very high stage of spiritual development to which the Companions of the Holy Prophet had reached. God was so pleased with them and so satisfied with their condition that He undertook to crown all their campaigns with success. The verse also implies that the Faithful would make no move that was not approved by God, and naturally therefore all their undertakings would meet with success.
b
2:143; 26:29; 55:18.
138
The verse embodies a prophecy that Islam will spread first in the East and then, in the Latter Days it will begin to penetrate in the West.
۞ سَيَقُولُ ٱلسُّفَهَآءُ مِنَ ٱلنَّاسِ مَا وَلَّىٰهُمْ عَن قِبْلَتِهِمُ ٱلَّتِى كَانُوا۟ عَلَيْهَا ۚ قُل لِّلَّهِ ٱلْمَشْرِقُ وَٱلْمَغْرِبُ ۚ يَهْدِى مَن يَشَآءُ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ
2:116.
تحویل قبلہ کا واقعہ مدینہ منورہ میں ہوا۔ مکہ تک کوئی مشکل نہ تھی۔ آنحضرت صلی اللہ علیہ وسلم ایسی جگہ پر کھڑے ہوتے تھے کہ سامنے کعبہ بھی رہتا تھا اور بیت المقدس بھی۔ یہودی اس پر خوش ہوتے تھے کہ ہمارے قبلہ کی طرف بھی رُخ ہے۔ جب آنحضرت صلی اللہ علیہ وسلم مدینہ میں تشریف لائے تو چند ماہ بعد الہام ہوا کہ کعبہ کی طرف منہ کرو‘ خواہ بیت المقدس کی طرف سے رخ بدل جائے۔ سو آپ نے ایسا ہی کیا۔ اس پر بیوقوفوں نے اعتراض کیا جس کا جواب ان آیات میں دیا گیا ہے کہ کعبہ اپنی ذات میں کوئی چیز نہیں۔ اصل چیز خداتعالیٰ کی ذات ہے اور اس کے لئے مشرق و مغرب برابر ہیں۔
See 2:116.
In the foregoing several verses a pointed reference was made to the fact that in pursuance of a Divine plan the Patriarch Abraham had settled his wife Hagar and son Ishmael in the bleak and barren Valley of Mecca. When Ishmael grew up, Abraham rebuilt the Ka‘bah with his assistance and while rebuilding it prayed to God to raise among the Arabs a great Prophet, who should be humanity’s Guide and Leader for all time. When, however, in the fulness of time that great Prophet appeared, God’s eternal plan came into operation and the Ka‘bah was made the Qiblah for the whole of mankind. But while at Mecca, the Holy Prophet, in conformity with his old practice and also by Divine command, turned his face in Prayer to the Temple at Jerusalem which was the Qiblah of the Israelite Prophets. In Medina also he kept facing towards Jerusalem. But after a few months he was commanded by Divine revelation to turn his face towards the Ka‘bah. This was objected to by the Jews. The verse under comment fur
See 2:116.
Important Words:
قبلتھم (their Qiblah). The word قبلة is derived from قبل. They say قبل علی الشیء i.e. he began the thing and stuck to it. قبل المکانmeans, he came facing the house. اقبل علیه means, he advanced facing him. اقبل فلانا الشیء means, he put the thing before such a one or in front of him. قبلة means: (1) direction.; (2) direction to which a man turns while praying; (3) anything which one faces; (4) the Ka‘bah at Mecca to which Muslims turn their faces when praying (Aqrab).
Commentary:
In the preceding verses the Quran spoke of the people that have gone before, at the same time hinting at the difference between their deeds and those of the Muslims. In the present verse it introduces a subject in which the Muslims differ from other People of the Book, i.e. the subject of قبلة (Qiblah).
It is a usual practice with the Quran that it does not abruptly give any new commandment such as might appear hard to men. It generally begins by preparing the ground for the acceptance of such commandment by giving arguments in its favour and answering some objections that might possibly arise against it. See also 2:184, 185.
Similar is the case here. As the commandment regarding the change of Qiblah was likely to prove a stumbling block for some people, so the ground is prepared by making a general observation to the effect that the selection of a particular direction does not really matter. What matters is the spirit of obedience to God on the one hand and unity among the Faithful on the other. The clause, To Allah belong the East and the West, signifies that the selection of the East or the West is not of much importance, the real object being God only. The selection of a particular direction is primarily meant for the purpose of unity among the Faithful. But the direction must also be good, and God was now going to choose a good direction for the Muslims and the objections of the people would prove their own folly.
c
2:116.
1
تحویل قبلہ کا واقعہ مدینہ منورہ میں ہوا۔ مکہ تک کوئی مشکل نہ تھی۔ آنحضرت صلی اللہ علیہ وسلم ایسی جگہ پر کھڑے ہوتے تھے کہ سامنے کعبہ بھی رہتا تھا اور بیت المقدس بھی۔ یہودی اس پر خوش ہوتے تھے کہ ہمارے قبلہ کی طرف بھی رُخ ہے۔ جب آنحضرت صلی اللہ علیہ وسلم مدینہ میں تشریف لائے تو چند ماہ بعد الہام ہوا کہ کعبہ کی طرف منہ کرو‘ خواہ بیت المقدس کی طرف سے رخ بدل جائے۔ سو آپ نے ایسا ہی کیا۔ اس پر بیوقوفوں نے اعتراض کیا جس کا جواب ان آیات میں دیا گیا ہے کہ کعبہ اپنی ذات میں کوئی چیز نہیں۔ اصل چیز خداتعالیٰ کی ذات ہے اور اس کے لئے مشرق و مغرب برابر ہیں۔
a
See 2:116.
149
Important Words:
قبلتھم (their Qiblah). The word قبلة is derived from قبل. They say قبل علی الشیء i.e. he began the thing and stuck to it. قبل المکانmeans, he came facing the house. اقبل علیه means, he advanced facing him. اقبل فلانا الشیء means, he put the thing before such a one or in front of him. قبلة means: (1) direction.; (2) direction to which a man turns while praying; (3) anything which one faces; (4) the Ka‘bah at Mecca to which Muslims turn their faces when praying (Aqrab).
Commentary:
In the preceding verses the Quran spoke of the people that have gone before, at the same time hinting at the difference between their deeds and those of the Muslims. In the present verse it introduces a subject in which the Muslims differ from other People of the Book, i.e. the subject of قبلة (Qiblah).
It is a usual practice with the Quran that it does not abruptly give any new commandment such as might appear hard to men. It generally begins by preparing the ground for the acceptance of such commandment by giving arguments in its favour and answering some objections that might possibly arise against it. See also 2:184, 185.
Similar is the case here. As the commandment regarding the change of Qiblah was likely to prove a stumbling block for some people, so the ground is prepared by making a general observation to the effect that the selection of a particular direction does not really matter. What matters is the spirit of obedience to God on the one hand and unity among the Faithful on the other. The clause, To Allah belong the East and the West, signifies that the selection of the East or the West is not of much importance, the real object being God only. The selection of a particular direction is primarily meant for the purpose of unity among the Faithful. But the direction must also be good, and God was now going to choose a good direction for the Muslims and the objections of the people would prove their own folly.
a
See 2:116.
159
In the foregoing several verses a pointed reference was made to the fact that in pursuance of a Divine plan the Patriarch Abraham had settled his wife Hagar and son Ishmael in the bleak and barren Valley of Mecca. When Ishmael grew up, Abraham rebuilt the Ka‘bah with his assistance and while rebuilding it prayed to God to raise among the Arabs a great Prophet, who should be humanity’s Guide and Leader for all time. When, however, in the fulness of time that great Prophet appeared, God’s eternal plan came into operation and the Ka‘bah was made the Qiblah for the whole of mankind. But while at Mecca, the Holy Prophet, in conformity with his old practice and also by Divine command, turned his face in Prayer to the Temple at Jerusalem which was the Qiblah of the Israelite Prophets. In Medina also he kept facing towards Jerusalem. But after a few months he was commanded by Divine revelation to turn his face towards the Ka‘bah. This was objected to by the Jews. The verse under comment fur
قَالَ رَبُّ ٱلْمَشْرِقِ وَٱلْمَغْرِبِ وَمَا بَيْنَهُمَآ ۖ إِن كُنتُمْ تَعْقِلُونَ
2:116; 55:18.
2:116; 55:18.
Commentary:
With the words, 'Lord of the East and the West,' Moses completes his argument about the undisputed lordship of God over the entire universe. These words refer to the vastness of God’s kingdom in respect of directions and sides. They may also contain an effective hint to the falseness of the polytheistic beliefs of the Egyptians who worshipped the sun and therefore looked upon the East and the West as belonging to their own gods.
d
2:116; 55:18.
c
2:116; 55:18.
2726
Commentary:
With the words, 'Lord of the East and the West,' Moses completes his argument about the undisputed lordship of God over the entire universe. These words refer to the vastness of God’s kingdom in respect of directions and sides. They may also contain an effective hint to the falseness of the polytheistic beliefs of the Egyptians who worshipped the sun and therefore looked upon the East and the West as belonging to their own gods.
d
2:116; 55:18.
2110
The verse refers to the vastness of God’s Kingdom in respect of directions and sides.
رَّبُّ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَا وَرَبُّ ٱلْمَشَٰرِقِ
19:66; 38:67; 44:8; 78:38.
Commentary:
مشارق (Sun’s risings) being the plural of مشرق which means, the place where the sun rises; the words رب المشارق may signify that God is the Lord, the Source and Centre of every kind of light, or the implied reference in the words "the Lord of sun’s risings" may be to the spread of Islam first in eastern countries, then from there to other parts of the world.
c
19:66; 38:67; 44:8; 78:38.
1080
这一节经文的含意也许是, 伊斯兰教先在东方国家中传播, 然后再传播到世界各地去。
b
19:66; 38:67; 44:8; 78:38.
3275
Commentary:
مشارق (Sun’s risings) being the plural of مشرق which means, the place where the sun rises; the words رب المشارق may signify that God is the Lord, the Source and Centre of every kind of light, or the implied reference in the words "the Lord of sun’s risings" may be to the spread of Islam first in eastern countries, then from there to other parts of the world.
a
19:66; 38:67; 44:8; 78:38.
2470
The implication may be to the spread of Islam first in eastern countries, then from there to other parts of the world.
رَبُّ ٱلْمَشْرِقَيْنِ وَرَبُّ ٱلْمَغْرِبَيْنِ
یہ زمین کے گول ہونے کی طرف اشارہ ہے۔ جس کی وجہ سے دو مشرق اور دو مغرب بن جاتے ہیں۔
2:116; 26:29.
Every spot on earth, in relation to other spots, is an East and a West. This phenomenon is described as the two Easts and the two Wests. Moreover, the earth being round, the East of the Eastern Hemisphere is the West of the Western Hemisphere and the West of the Western Hemisphere is the East of the Eastern Hemisphere, and thus there are two Easts and two Wests. In the modern political parlance the two Easts may be the Near East and the Far East, and the two Wests, Europe and America. The verse seems to signify that, God being the Lord of the whole world, the light of the Qur’an will first spread in the East and then will illumine the West, and thus the 'whole earth will shine with the light of her Lord' (39:70).
2:116; 26:29.
Commentary:
Every spot on earth, in relation to other spots, is an east and a west. This phenomenon is described as the two easts and the two wests. Moreover, the earth being round, the east of the Eastern Hemisphere is the west of the Western Hemisphere and the west of the Western Hemisphere is the east of the Eastern Hemisphere and thus there are two easts and two wests. In the modern political parlance the two easts may be the Near East and the Far East, and the two wests, Europe and America. The verse seems to signify that, God being the Lord of the whole world, the light of the Quran will first spread in the east and then will illumine the west and thus the "whole earth will shine with the light of her God" (39:70).
c
2:116; 26:29.
1348
与地球上其他地方相关的每一个地方都是东方, 也是西方。这现象被描写为两个东方和两个西方。而且, 因为地球是圆的, 东半球的东方是西半球的西方, 西半球的西方是东半球的东方, 这样就有了两个东方和两个西方。用现代政治用语来说, 两个东方可以是近东和远东, 两个西方是欧洲和美洲。这节经文似乎表示, 安拉是全世界的养主, «古兰经» 的光芒将首先普照东方, 然后照亮西方, 于是 “普天之下洋溢着养主的光辉” (39:70)。
2
یہ زمین کے گول ہونے کی طرف اشارہ ہے۔ جس کی وجہ سے دو مشرق اور دو مغرب بن جاتے ہیں۔
b
2:116; 26:29.
4058
Commentary:
Every spot on earth, in relation to other spots, is an east and a west. This phenomenon is described as the two easts and the two wests. Moreover, the earth being round, the east of the Eastern Hemisphere is the west of the Western Hemisphere and the west of the Western Hemisphere is the east of the Eastern Hemisphere and thus there are two easts and two wests. In the modern political parlance the two easts may be the Near East and the Far East, and the two wests, Europe and America. The verse seems to signify that, God being the Lord of the whole world, the light of the Quran will first spread in the east and then will illumine the west and thus the "whole earth will shine with the light of her God" (39:70).
b
2:116; 26:29.
2926
Every spot on earth, in relation to other spots, is an East and a West. This phenomenon is described as the two Easts and the two Wests. Moreover, the earth being round, the East of the Eastern Hemisphere is the West of the Western Hemisphere and the West of the Western Hemisphere is the East of the Eastern Hemisphere, and thus there are two Easts and two Wests. In the modern political parlance the two Easts may be the Near East and the Far East, and the two Wests, Europe and America. The verse seems to signify that, God being the Lord of the whole world, the light of the Qur’an will first spread in the East and then will illumine the West, and thus the 'whole earth will shine with the light of her Lord' (39:70).
رَّبُّ ٱلْمَشْرِقِ وَٱلْمَغْرِبِ لَآ إِلَٰهَ إِلَّا هُوَ فَٱتَّخِذْهُ وَكِيلًا
26:29; 37:6.
26:29; 37:6.
26:29; 37:6.
Commentary:
The Holy Prophet is told here again that while preaching his divine mission he will meet with bitter opposition and persecution. Therefore, he should, on the one hand, put his full trust in God, the Lord of the East and the West, and, on the other, bear with patience and fortitude the jibes, opposition and persecution of his enemies.
a
26:29; 37:6.
a
26:29; 37:6.
4421
Commentary:
The Holy Prophet is told here again that while preaching his divine mission he will meet with bitter opposition and persecution. Therefore, he should, on the one hand, put his full trust in God, the Lord of the East and the West, and, on the other, bear with patience and fortitude the jibes, opposition and persecution of his enemies.
a
26:29; 37:6.