Topic: Al-Ahad (The One, Unique)
View Aspects
وَإِلَٰهُكُمْ إِلَٰهٌ وَٰحِدٌ ۖ لَّآ إِلَٰهَ إِلَّا هُوَ ٱلرَّحْمَٰنُ ٱلرَّحِيمُ
2:256; 16:23; 22:35; 37:5; 59:23, 24; 112:2.
As all sins spring from feebleness of faith, this verse fittingly refers to the Oneness of God, signifying that if people only believed in Divine Unity and refrained from setting up false gods, they would never deviate from the right path.
2:256; 16:23; 22:35; 37:5; 59:23, 24; 112:2.
Commentary:
As all sin springs from feebleness of faith, this verse fittingly refers to the Unity of God, signifying that if people only believed in God’s Unity and refrained from setting up false gods, they would never digress from the right path. It must not, however, be understood that idol-worship consists in worshipping images only. Every man who loves anyone other than God as he ought to love Him, or fears anyone as he ought to fear Him, or trusts in anyone as he ought to trust in Him, is really guilty of idol-worship and must suffer the consequences thereof. In fact, the principal and primary object of religion, is to establish the Unity of God, and the Quran has dealt with this subject in a manner and to an extent which has no parallel in any other Book. Islam condemns both شرك جلی (manifest or visible idolatry) and شرك خفی (hidden or invisible idolatry) in the strongest of terms.
The verse may also signify that, with the advent of Islam, God, the Maker of heavens and earth, no longer remains the God of this or that people only, but becomes the God of all peoples and all mankind. The word الرحمن (the Gracious or the Provider for all peoples) occurring at the end of the verse also points to the same truth. In this sense the verse would be considered to be particularly connected with 2:159 above which speaks of the Safa and the Marwah as the special Signs of Allah, serving as pointers to the mission of the Holy Prophet of Islam.
e
2:256; 16:23; 22:35; 37:5; 59:23, 24; 112:2.
108
由于一切罪恶来自信仰不强, 本节经文合适地提出了安拉的独一性, 意思是, 如果人们只相信安拉的独一性而制止树立那些假神, 他们就绝不会偏离正道。
b
2:256; 16:23; 22:35; 37:5; 59:23, 24; 112:2.
170
Commentary:
As all sin springs from feebleness of faith, this verse fittingly refers to the Unity of God, signifying that if people only believed in God’s Unity and refrained from setting up false gods, they would never digress from the right path. It must not, however, be understood that idol-worship consists in worshipping images only. Every man who loves anyone other than God as he ought to love Him, or fears anyone as he ought to fear Him, or trusts in anyone as he ought to trust in Him, is really guilty of idol-worship and must suffer the consequences thereof. In fact, the principal and primary object of religion, is to establish the Unity of God, and the Quran has dealt with this subject in a manner and to an extent which has no parallel in any other Book. Islam condemns both شرك جلی (manifest or visible idolatry) and شرك خفی (hidden or invisible idolatry) in the strongest of terms.
The verse may also signify that, with the advent of Islam, God, the Maker of heavens and earth, no longer remains the God of this or that people only, but becomes the God of all peoples and all mankind. The word الرحمن (the Gracious or the Provider for all peoples) occurring at the end of the verse also points to the same truth. In this sense the verse would be considered to be particularly connected with 2:159 above which speaks of the Safa and the Marwah as the special Signs of Allah, serving as pointers to the mission of the Holy Prophet of Islam.
d
2:256; 16:23; 22:35; 37:5; 59:23, 24; 112:2.
187
As all sins spring from feebleness of faith, this verse fittingly refers to the Oneness of God, signifying that if people only believed in Divine Unity and refrained from setting up false gods, they would never deviate from the right path.
ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَ ٱلْحَىُّ ٱلْقَيُّومُ ۚ لَا تَأْخُذُهُۥ سِنَةٌ وَلَا نَوْمٌ ۚ لَّهُۥ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۗ مَن ذَا ٱلَّذِى يَشْفَعُ عِندَهُۥٓ إِلَّا بِإِذْنِهِۦ ۚ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ ۖ وَلَا يُحِيطُونَ بِشَىْءٍ مِّنْ عِلْمِهِۦٓ إِلَّا بِمَا شَآءَ ۚ وَسِعَ كُرْسِيُّهُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ ۖ وَلَا يَـُٔودُهُۥ حِفْظُهُمَا ۚ وَهُوَ ٱلْعَلِىُّ ٱلْعَظِيمُ
3:3; 20:112; 25:59.
2:49.
20:111.
كُرْسِی (Kursiy) 的意思是, 帝位, 宝座, 椅子, 墙的支柱; 知识; 统治权和权力 (اَقْرَبْ, Aqrab)。كَرَاسِی (Karasi) 是复数, 意思是学问高深的人。这节经文优美地描写了安拉的独一性和其伟大的常德。传说穆圣曾经说过, اٰيَةُ الْكُرْسِی (Ayatul-Kursiy) 帝位节, 是 «古兰经» 中最高超的一节经文 (穆斯林)。
اَلْحَیُّ کامل حیات والا۔ اللہ تعالیٰ کے لئے جب اَلْحَیُّ آتا ہے تو الف لام کمال کے معنے دیتا ہے اور اس کے معنے یہ ہوتے ہیں کہ اللہ تعالیٰ حیات کاملہ رکھتا ہے یعنی ایسی حیات جو اپنے قیام میں کسی اور کی محتاج نہیں۔ اسے کسی اور نے زندگی نہیں بخشی بلکہ اس کی ذات ازلی اور ابدی طور پر زندہ ہے۔ اَلْقَیُّوْمُ: قَامَ سے نکلا ہے جس کے معنے کھڑے ہونے کے ہیں۔ اسی سے قَیِّمٌ نکلا ہے جس کے معنے نگران اور مُتوَلّی کے ہیں اور قَـیِّمٌ۔ مُسْتَقِیْمٌ کو بھی کہتے ہیں۔ ’’اَمْرٌقَـیِّمٌ‘‘ ایسا امر جس میں کوئی کجی نہیں بلکہ درست اور ٹھیک ہے۔ اَلْقَ
اردو میں اس موقعہ پر حرف عطف استعمال نہیں کرتے اس لئے نیند کے بعد ایک اور جملہ رکھ کر ترجمہ کو صحیح کیا گیا ہے۔
اَلْکُرْسِیُّ۔ کِرْسٌ سے نکلا ہے جس کے معنے متفرق اجزا کے اکٹھا ہونے کے ہوتے ہیں۔ کہتے ہیں کَرَسْتُ بِنَاءً میں نے عمارت بنائی۔ یعنی اینٹوں پر اینٹیں رکھیں اور کُرْسِیٌّ علم کو بھی کہتے ہیں اور حکومت کو بھی (مفردات) اس لفظ کی اصل سے معلوم ہوتا ہے کہ اصل میں اس کے معنے جمع کرنے اور اکٹھا کرنے کے ہیں اور چونکہ علم بھی پراگندہ معلومات کو جمع کر لیتا ہے اور حکومت ملک کے پراگندہ اجزا کو جمع کر لیتی ہے اس لئے اسے بھی کرسی کہتے ہیں۔
اٰدَہٗ یَئُوْدُہٗ اَوْداً کے معنے ہیں۔ اَضْنَکَہٗ وَ ثَقْلَ عَلَیْہِ (اقرب) یعنی اسے تھکا دیا اور اس پر بوجھ معلوم ہوا۔
اَلْعَلِیُّ۔ عَلِیٌّ کے معنے ہیں بلند شان والا۔ بزرگی کا مالک (اقرب) عَلِیٌّ کا مادہ عَلَا یَعْلُوْ عُلْوًا بھی ہے اور عَلِیَ یَعْلیٰ عَلَا ءً بھی ہے مگر محققین کے نزدیک عَلاَ یَعْلُوْ سے عالی کا لفظ اسم فاعل کے طور پر آتا ہے اور عَلِیَ یَعْلیٰ سے عَلِیٌّ استعمال ہوتا ہے۔ عَلَا یَعْلُوْ بُرے اور بَھلے دونوں فعلوں کے لئے آ جاتا ہے جیسے قرآن کریم میں ہے کہ اِنَّ فِرْعَوْنَ عَلَا فِی الْاَرْضِ (القصص: ۵) لیکن عَلِیَ یَعْلٰی صرف اچھے معنوں میں آتا ہے اور عَلِیٌّ جو اللہ کا نام ہے وہ اسی مادہ سے ہے پس اس کے ہمیشہ اچھے معن
3:3; 20:112; 25:59.
See 2:49.
20:111.
Kursiyy means, a throne, a chair, buttress of a wall; knowledge; dominion and power (Aqrab); Karasi is plural, meaning, men of learning. The verse beautifully describes the Unity of God and His great attributes. The Holy Prophet is reported to have said that Ayatul-Kursiyy is the loftiest verse of the Qur’an (Muslim).
3:3; 20:112; 25:59.
See 2:49.
20:111.
Important Words:
الحی (the Living), of which the verb form is حیی i.e. he lived or he had life, is an attribute of God, signifying that God is the only Being Who is deathless and lives by Himself—He needs no support, He is eternal and everlasting (Mufradat & Lane). This is "life" in the truest sense of the word, and such life is enjoyed by God alone.
القیوم (Self-Subsisting and All-Sustaining) is another attribute of God. The word is derived from قام i.e. he stood erect. القیوم means, the Being Who not only stands by Himself, requiring the support of none, but Who supports all others (Mufradat & Aqrab).
سنة (slumber) is the noun-infinitive from وسن i.e. sleep or slumber took hold of him. سنة means, heaviness of limbs and eyes preceding sleep; sleep or slumber itself; negligence or unguardedness (Aqrab)
کرسی (knowledge) is derived from کرس. They say کرس البناء i.e. he raised the walls of a house. کرسی means, a throne or a chair or a stool, in fact, anything used for sitting on; buttress of a wall; knowledge; dominion and power. Hence, الکراسیmeans, men of learning (Aqrab & Lane).
Commentary:
This verse is known as آیة الکرسی (Ayatul-Kursi) and is considered to be one of the most important verses, beautifully describing the Unity of God and His great attributes. The Holy Prophet is reported to have said that the Ayatul-Kursi is the loftiest verse in the Quran (Muslim). The verse supplies an answer to an implied question. Even if Muslims made the sacrifices required of them in 2:255, the task before them was so great that, based on worldly calculations, there appeared no hope of success for them. How then is the promised victory to come? The verse under comment provides a telling answer. The world was not without a Master. The destinies of its people were controlled by a Being Whose power was limitless, Whose knowledge knew no bounds, Who was ever vigilant, ever watchful, in Whose hands were the entire resources of the earth and the heavens. If such a Being willed the triumph of a party, who was there to thwart His way? The promised victory must come.
For a detailed treatment of the subject of intercession see note on 2:49. The reason why no one shall be allowed to intercede for any person except with the permission of God is that nobody knows what is in the minds of men and consequently none is in a position to intercede for another. God alone knows the secrets of men’s hearts and hence there can be no intercession except by His permission, for He alone knows who is deserving of it.
The clause, they encompass nothing of His knowledge, means that God’s knowledge is unlimited; while the knowledge of others, whoever they may be, is limited; even Prophets know no more than what is apparent of the spiritual condition of their followers.
The word کرسی (knowledge) may signify either knowledge or power; both give equally good meanings and are almost equally applicable. Allah’s knowledge is as extensive as His power. Knowledge and power are indeed the two great pillars on which the throne of God and, for that matter, the controlling power of everyone in authority rests.
d
3:3; 20:112; 25:59.
e
2:49.
f
20:111.
196
كُرْسِی (Kursiy) 的意思是, 帝位, 宝座, 椅子, 墙的支柱; 知识; 统治权和权力 (اَقْرَبْ, Aqrab)。كَرَاسِی (Karasi) 是复数, 意思是学问高深的人。这节经文优美地描写了安拉的独一性和其伟大的常德。传说穆圣曾经说过, اٰيَةُ الْكُرْسِی (Ayatul-Kursiy) 帝位节, 是 «古兰经» 中最高超的一节经文 (穆斯林)。
1
اَلْحَیُّ کامل حیات والا۔ اللہ تعالیٰ کے لئے جب اَلْحَیُّ آتا ہے تو الف لام کمال کے معنے دیتا ہے اور اس کے معنے یہ ہوتے ہیں کہ اللہ تعالیٰ حیات کاملہ رکھتا ہے یعنی ایسی حیات جو اپنے قیام میں کسی اور کی محتاج نہیں۔ اسے کسی اور نے زندگی نہیں بخشی بلکہ اس کی ذات ازلی اور ابدی طور پر زندہ ہے۔ اَلْقَیُّوْمُ: قَامَ سے نکلا ہے جس کے معنے کھڑے ہونے کے ہیں۔ اسی سے قَیِّمٌ نکلا ہے جس کے معنے نگران اور مُتوَلّی کے ہیں اور قَـیِّمٌ۔ مُسْتَقِیْمٌ کو بھی کہتے ہیں۔ ’’اَمْرٌقَـیِّمٌ‘‘ ایسا امر جس میں کوئی کجی نہیں بلکہ درست اور ٹھیک ہے۔ اَلْقَ
2
اردو میں اس موقعہ پر حرف عطف استعمال نہیں کرتے اس لئے نیند کے بعد ایک اور جملہ رکھ کر ترجمہ کو صحیح کیا گیا ہے۔
3
اَلْکُرْسِیُّ۔ کِرْسٌ سے نکلا ہے جس کے معنے متفرق اجزا کے اکٹھا ہونے کے ہوتے ہیں۔ کہتے ہیں کَرَسْتُ بِنَاءً میں نے عمارت بنائی۔ یعنی اینٹوں پر اینٹیں رکھیں اور کُرْسِیٌّ علم کو بھی کہتے ہیں اور حکومت کو بھی (مفردات) اس لفظ کی اصل سے معلوم ہوتا ہے کہ اصل میں اس کے معنے جمع کرنے اور اکٹھا کرنے کے ہیں اور چونکہ علم بھی پراگندہ معلومات کو جمع کر لیتا ہے اور حکومت ملک کے پراگندہ اجزا کو جمع کر لیتی ہے اس لئے اسے بھی کرسی کہتے ہیں۔
4
اٰدَہٗ یَئُوْدُہٗ اَوْداً کے معنے ہیں۔ اَضْنَکَہٗ وَ ثَقْلَ عَلَیْہِ (اقرب) یعنی اسے تھکا دیا اور اس پر بوجھ معلوم ہوا۔
5
اَلْعَلِیُّ۔ عَلِیٌّ کے معنے ہیں بلند شان والا۔ بزرگی کا مالک (اقرب) عَلِیٌّ کا مادہ عَلَا یَعْلُوْ عُلْوًا بھی ہے اور عَلِیَ یَعْلیٰ عَلَا ءً بھی ہے مگر محققین کے نزدیک عَلاَ یَعْلُوْ سے عالی کا لفظ اسم فاعل کے طور پر آتا ہے اور عَلِیَ یَعْلیٰ سے عَلِیٌّ استعمال ہوتا ہے۔ عَلَا یَعْلُوْ بُرے اور بَھلے دونوں فعلوں کے لئے آ جاتا ہے جیسے قرآن کریم میں ہے کہ اِنَّ فِرْعَوْنَ عَلَا فِی الْاَرْضِ (القصص: ۵) لیکن عَلِیَ یَعْلٰی صرف اچھے معنوں میں آتا ہے اور عَلِیٌّ جو اللہ کا نام ہے وہ اسی مادہ سے ہے پس اس کے ہمیشہ اچھے معن
a
3:3; 20:112; 25:59.
b
See 2:49.
c
20:111.
262
Important Words:
الحی (the Living), of which the verb form is حیی i.e. he lived or he had life, is an attribute of God, signifying that God is the only Being Who is deathless and lives by Himself—He needs no support, He is eternal and everlasting (Mufradat & Lane). This is "life" in the truest sense of the word, and such life is enjoyed by God alone.
القیوم (Self-Subsisting and All-Sustaining) is another attribute of God. The word is derived from قام i.e. he stood erect. القیوم means, the Being Who not only stands by Himself, requiring the support of none, but Who supports all others (Mufradat & Aqrab).
سنة (slumber) is the noun-infinitive from وسن i.e. sleep or slumber took hold of him. سنة means, heaviness of limbs and eyes preceding sleep; sleep or slumber itself; negligence or unguardedness (Aqrab)
کرسی (knowledge) is derived from کرس. They say کرس البناء i.e. he raised the walls of a house. کرسی means, a throne or a chair or a stool, in fact, anything used for sitting on; buttress of a wall; knowledge; dominion and power. Hence, الکراسیmeans, men of learning (Aqrab & Lane).
Commentary:
This verse is known as آیة الکرسی (Ayatul-Kursi) and is considered to be one of the most important verses, beautifully describing the Unity of God and His great attributes. The Holy Prophet is reported to have said that the Ayatul-Kursi is the loftiest verse in the Quran (Muslim). The verse supplies an answer to an implied question. Even if Muslims made the sacrifices required of them in 2:255, the task before them was so great that, based on worldly calculations, there appeared no hope of success for them. How then is the promised victory to come? The verse under comment provides a telling answer. The world was not without a Master. The destinies of its people were controlled by a Being Whose power was limitless, Whose knowledge knew no bounds, Who was ever vigilant, ever watchful, in Whose hands were the entire resources of the earth and the heavens. If such a Being willed the triumph of a party, who was there to thwart His way? The promised victory must come.
For a detailed treatment of the subject of intercession see note on 2:49. The reason why no one shall be allowed to intercede for any person except with the permission of God is that nobody knows what is in the minds of men and consequently none is in a position to intercede for another. God alone knows the secrets of men’s hearts and hence there can be no intercession except by His permission, for He alone knows who is deserving of it.
The clause, they encompass nothing of His knowledge, means that God’s knowledge is unlimited; while the knowledge of others, whoever they may be, is limited; even Prophets know no more than what is apparent of the spiritual condition of their followers.
The word کرسی (knowledge) may signify either knowledge or power; both give equally good meanings and are almost equally applicable. Allah’s knowledge is as extensive as His power. Knowledge and power are indeed the two great pillars on which the throne of God and, for that matter, the controlling power of everyone in authority rests.
c
3:3; 20:112; 25:59.
d
See 2:49.
e
20:111.
318
Kursiyy means, a throne, a chair, buttress of a wall; knowledge; dominion and power (Aqrab); Karasi is plural, meaning, men of learning. The verse beautifully describes the Unity of God and His great attributes. The Holy Prophet is reported to have said that Ayatul-Kursiyy is the loftiest verse of the Qur’an (Muslim).
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.
لَّقَدْ كَفَرَ ٱلَّذِينَ قَالُوٓا۟ إِنَّ ٱللَّهَ ثَالِثُ ثَلَٰثَةٍ ۘ وَمَا مِنْ إِلَٰهٍ إِلَّآ إِلَٰهٌ وَٰحِدٌ ۚ وَإِن لَّمْ يَنتَهُوا۟ عَمَّا يَقُولُونَ لَيَمَسَّنَّ ٱلَّذِينَ كَفَرُوا۟ مِنْهُمْ عَذَابٌ أَلِيمٌ
4:172.
The reference in this verse is to the doctrine of Trinity, that mysterious and abstruse dogma of the three persons of Godhead—the Father, the Son and the Holy Ghost—coexisting and co-equal in all respects, combining to make one God and yet remaining three. It was the Nicene Council and especially the Athanasian Creed that first gave the dogma its definite shape. The doctrine forms the basic article of the Christian Faith.
4:172.
Commentary:
The reference in this verse is to the doctrine of Trinity, that mysterious and abstruse dogma of the three persons of Godhead—Father, Son and Holy Ghost—co-existing and co-equal in all respects, combining to make one God and yet remaining three. It was the Nicene Council and especially the Athenasian Creed that first gave the dogma its definite shape. The doctrine forms the basic Article of the Christian Faith. What a fall for the enlightened West!
c
4:172.
387
这节经文所叙述的是 “三位一体” 的教义, 即圣父、圣子和圣灵--------三位同时存在并在一切方面都相互等同, 结合成为一个安拉, 但仍然是三位的那一神秘难解的教义。第一个定出这一具体教义的是奈斯会议 (Nicene Council), 尤其是阿他那修士信条 (Athenasian Creed)。这一教义形成基督教的基本信条。
c
4:172.
704
Commentary:
The reference in this verse is to the doctrine of Trinity, that mysterious and abstruse dogma of the three persons of Godhead—Father, Son and Holy Ghost—co-existing and co-equal in all respects, combining to make one God and yet remaining three. It was the Nicene Council and especially the Athenasian Creed that first gave the dogma its definite shape. The doctrine forms the basic Article of the Christian Faith. What a fall for the enlightened West!
d
4:172.
778
The reference in this verse is to the doctrine of Trinity, that mysterious and abstruse dogma of the three persons of Godhead—the Father, the Son and the Holy Ghost—coexisting and co-equal in all respects, combining to make one God and yet remaining three. It was the Nicene Council and especially the Athanasian Creed that first gave the dogma its definite shape. The doctrine forms the basic article of the Christian Faith.
إِلَٰهُكُمْ إِلَٰهٌ وَٰحِدٌ ۚ فَٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْءَاخِرَةِ قُلُوبُهُم مُّنكِرَةٌ وَهُم مُّسْتَكْبِرُونَ
2:164; 5:74; 22:35; 37:5.
2:164; 5:74; 22:35; 37:5.
2:164; 5:74; 22:35; 37:5.
Commentary:
The claim embodied in the words, Your God is One God, is no empty assertion nor have these words been placed here at random. The declaration is the natural conclusion of the arguments given in the preceding verses. In fact it is a characteristic of the Quran that it does not make a statement without supporting it by arguments which immediately precede or follow it. In the present case the arguments are contained in the preceding verses, which comprised two main themes. One was that all the objects in the universe form different links of one chain and are inter-related to and inter-dependent upon one another and that the end and object of the whole creation is man. His main food is the animals. These live upon plants and the latter depend for their life upon water which men use as drink. Water also feeds plants which in their turn feed men. The plants grow under the influence of the sun, the, moon and the stars and the influence of the light of the day and the darkness of the night.
Again the seas serve as great reservoirs of water. They supply man with food, and serve as great highways of communication. The water of the sea is purified by the process of evaporation and becomes fit for use. The rivers replenish the seas and keep the land fit for human habitation. This inter-relation and inter-dependence of things upon each other points inevitably to the fact that there must be only one Creator of them all. Plurality of creators necessarily implies imperfection of each, and only a Perfect Being can be our God.
The other theme of the preceding verses was that all objects of human worship were dead. So the Living God alone deserved to be the object of our worship and was the only true God.
The words, those who believe not in the Hereafter, their hearts are strangers to truth and they are full of pride, embody the answer to the implied question: viz. if the Unity of the Godhead is so obvious and indisputable, then why do men still deny it? The answer given is that this denial is founded on no reason but has its basis in the denial of life after death. Such denial naturally creates a sense of irresponsibility and lack of seriousness and sobriety on the part of disbelievers, leading them gradually to folly and ignorance and the inability even to recognize things which are quite obvious. Another result of the denial of life after death on the part of disbelievers is the growth of conceit and arrogance born of a sense of irresponsibility and of reckless refusal to admit the existence of things which, their reason tells them, are true.
Thus the clause speaks of two kinds of idolaters (1) the foolish and the ignorant; and (2) the proud and the conceited.
a
2:164; 5:74; 22:35; 37:5.
a
2:164; 5:74; 22:35; 37:5.
1824
Commentary:
The claim embodied in the words, Your God is One God, is no empty assertion nor have these words been placed here at random. The declaration is the natural conclusion of the arguments given in the preceding verses. In fact it is a characteristic of the Quran that it does not make a statement without supporting it by arguments which immediately precede or follow it. In the present case the arguments are contained in the preceding verses, which comprised two main themes. One was that all the objects in the universe form different links of one chain and are inter-related to and inter-dependent upon one another and that the end and object of the whole creation is man. His main food is the animals. These live upon plants and the latter depend for their life upon water which men use as drink. Water also feeds plants which in their turn feed men. The plants grow under the influence of the sun, the, moon and the stars and the influence of the light of the day and the darkness of the night.
Again the seas serve as great reservoirs of water. They supply man with food, and serve as great highways of communication. The water of the sea is purified by the process of evaporation and becomes fit for use. The rivers replenish the seas and keep the land fit for human habitation. This inter-relation and inter-dependence of things upon each other points inevitably to the fact that there must be only one Creator of them all. Plurality of creators necessarily implies imperfection of each, and only a Perfect Being can be our God.
The other theme of the preceding verses was that all objects of human worship were dead. So the Living God alone deserved to be the object of our worship and was the only true God.
The words, those who believe not in the Hereafter, their hearts are strangers to truth and they are full of pride, embody the answer to the implied question: viz. if the Unity of the Godhead is so obvious and indisputable, then why do men still deny it? The answer given is that this denial is founded on no reason but has its basis in the denial of life after death. Such denial naturally creates a sense of irresponsibility and lack of seriousness and sobriety on the part of disbelievers, leading them gradually to folly and ignorance and the inability even to recognize things which are quite obvious. Another result of the denial of life after death on the part of disbelievers is the growth of conceit and arrogance born of a sense of irresponsibility and of reckless refusal to admit the existence of things which, their reason tells them, are true.
Thus the clause speaks of two kinds of idolaters (1) the foolish and the ignorant; and (2) the proud and the conceited.
b
2:164; 5:74; 22:35; 37:5.
وَلِكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكًا لِّيَذْكُرُوا۟ ٱسْمَ ٱللَّهِ عَلَىٰ مَا رَزَقَهُم مِّنۢ بَهِيمَةِ ٱلْأَنْعَٰمِ ۗ فَإِلَٰهُكُمْ إِلَٰهٌ وَٰحِدٌ فَلَهُۥٓ أَسْلِمُوا۟ ۗ وَبَشِّرِ ٱلْمُخْبِتِينَ
5:5; 6:119.
5:74; 16:23; 37:5.
نَسَكَ لِلّٰه (Nasaka Lillahi) 意味着甘心情愿地牺牲和行善, 并自发地向安拉靠近。因此 مَنْسَك(Mansak) 意指宰牲仪式以及举行此种仪式的地点 (اَقْرَبْ, Aqrab)。从这节经文开始宣讲有关牺牲的题目。它是这章所涉及的三个主要题目之一。另外两个题目是朝觐与在主道上极力奋斗。这节经文说明有关牺牲的经律不只是伊斯兰教有, 其他宗教也有, 因为所有的宗教都出自同样神圣来源。这节经文还说明各种宗教的信奉者最初都是受命宰牲; 用人作为祭品的残酷行径是以后的新招。从根词 نَسَكَ (Nasaka) Lane有不同意义的观点看, 真正的牺牲具有三个特点: (1) 它必须是自愿的与自发的, (2) 牺牲必须出自最纯洁的动机, (3) 必须毫不考虑奉献的物质报酬。
这节经文有双重意义: (1) 牺牲仪式是各宗教共有的, 尽管各宗教的产生时间和起源地很不相同。这一事实说明, 最初他们都是出于同一个至高无上的源泉, 也说明了各民族的主宰是同一个安拉。(2) 牺牲的目的是为了安拉而牺牲我们的志向和抱负, 牺牲我们一切意念和理想乃至生命和荣誉来认识并宣告安拉的独一性, 按照伊斯兰教教义, 牺牲的概念不在于抚慰被触怒的神灵, 不在于赎免个人的罪孽, 而在于安拉的道上把个人的一切奉献给安拉。
5:5; 6:119.
5:74; 16:23; 37:5.
Nasaka Lillahi means, he sacrificed and did good deeds willingly and spontaneously to win nearness to God. Mansak, therefore, means, rites of sacrifice; a place where such rites are performed (Aqrab). With this verse begins the subject of Sacrifice, one of the three main themes with which this Surah deals, the other two being Hajj and Jihad. The verse further shows that the commandment relating to Sacrifice is not confined to Islam. It is common to all religions because they have proceeded from the same Divine Source. The verse also shows that it was the sacrifice of animals that was originally enjoined on the followers of all religions and that the cruel practice of offering human beings as sacrifice was a later innovation. In view of the different meanings of the root-word Nasaka (Lane), true sacrifice possesses three essential characteristics: (a) It should be voluntary and spontaneous. (b) It should be offered with the purest of motives. (c) It should not be of
The verse has twofold significance: (1) The fact that the rite of Sacrifice is common to all religions, although they are so widely separated from one another as regards the time and place of their origin, shows that originally they all emanated from the same Supreme Source and that the God of all nations is One God. (2) That the object underlying Sacrifice is to realise and proclaim the Oneness of God by sacrificing our ambitions and aspirations, all our ideas and ideals and even life and honour for His sake. The concept of Sacrifice according to Islam does not consist in appeasing an offended deity or in atoning for one’s sins but in sacrificing one’s all for the sake of God and in the way of God.
5:5; 6:119.
5:74; 16:23; 37:5.
Important Words:
منسکا (rites of sacrifice) is derived from نسك . They say نسك الذبیحة i.e. he slaughtered and sacrificed the animal. نسك الرجلmeans, the man led a life devoted to God; he practised virtue and piety. نسك للّٰه means, he sacrificed seeking to win the pleasure of God; he did good deeds willingly and spontaneously in order to win nearness to God. نسك الثوب means, he washed the cloth. منسك means, rites of sacrifice; place where those rites are performed; one’s native place. مناسك الحج means, the religious rites and ceremonies of the Pilgrimage.
For مخبتین see 11:24.
Commentary:
With this verse begins the subject of sacrifice, one of the three main themes with which this Surah deals, the other two being Hajj and jihad.
The words "And to every people We appointed rites of Sacrifice," show that the commandment relating to Sacrifice is not confined to Islam. Sacrifice is common to all religions because they have proceeded from the same Divine source. It also appears from this verse that it was the sacrifice of animals that was originally enjoined on the followers of all religions and that the cruel practice of offering human beings as sacrifice was a later innovation.
In view of the different meanings of the root word true sacrifice possesses three essential characteristics:-
(a) It should be fully voluntary and spontaneous;
(b) It should be offered with the purest of motives, i.e. only to win the pleasure of God;
(c) It should not be offered from ulterior motives and material considerations.
Thus the first commandment relating to sacrifice though apparently very simple is of great inward significance. It is that sacrifice should be offered only for the sake of Allah and that Allah’s name should be invoked while the animal is being slaughtered for food. This not only sanctifies and blesses the food but is also calculated to turn attention to the sublime object underlying the act of slaughtering the animal—to win the pleasure of God and to be prepared to sacrifice the dearest thing in His way and for His sake.
The words, "So your God is one God, therefore, submit ye all to Him," have twofold significance: (1) The fact that the rite of sacrifice is common to all religions, although they are so widely separated from one another as regards the time and place of their origin, shows that originally they all emanated from the same Supreme Source and that the God of all nations is One God. (2) That the object underlying sacrifice is to realize and proclaim the Oneness of God by sacrificing our ambitions and aspirations, all our ideas and ideals and even life and honour for His sake, and by completely submitting ourselves to His commandments. The concept of sacrifice according to Islam does not consist in appeasing an offended deity or in atoning for one’s sins but in sacrificing one’s all for the sake of God and in the way of God. Those who have full realization of this concept of sacrifice are called (humble) in the language of the Quran.
c
5:5; 6:119.
d
5:74; 16:23; 37:5.
863
نَسَكَ لِلّٰه (Nasaka Lillahi) 意味着甘心情愿地牺牲和行善, 并自发地向安拉靠近。因此 مَنْسَك(Mansak) 意指宰牲仪式以及举行此种仪式的地点 (اَقْرَبْ, Aqrab)。从这节经文开始宣讲有关牺牲的题目。它是这章所涉及的三个主要题目之一。另外两个题目是朝觐与在主道上极力奋斗。这节经文说明有关牺牲的经律不只是伊斯兰教有, 其他宗教也有, 因为所有的宗教都出自同样神圣来源。这节经文还说明各种宗教的信奉者最初都是受命宰牲; 用人作为祭品的残酷行径是以后的新招。从根词 نَسَكَ (Nasaka) Lane有不同意义的观点看, 真正的牺牲具有三个特点: (1) 它必须是自愿的与自发的, (2) 牺牲必须出自最纯洁的动机, (3) 必须毫不考虑奉献的物质报酬。
864
这节经文有双重意义: (1) 牺牲仪式是各宗教共有的, 尽管各宗教的产生时间和起源地很不相同。这一事实说明, 最初他们都是出于同一个至高无上的源泉, 也说明了各民族的主宰是同一个安拉。(2) 牺牲的目的是为了安拉而牺牲我们的志向和抱负, 牺牲我们一切意念和理想乃至生命和荣誉来认识并宣告安拉的独一性, 按照伊斯兰教教义, 牺牲的概念不在于抚慰被触怒的神灵, 不在于赎免个人的罪孽, 而在于安拉的道上把个人的一切奉献给安拉。
c
5:5; 6:119.
d
5:74; 16:23; 37:5.
2465
Important Words:
منسکا (rites of sacrifice) is derived from نسك . They say نسك الذبیحة i.e. he slaughtered and sacrificed the animal. نسك الرجلmeans, the man led a life devoted to God; he practised virtue and piety. نسك للّٰه means, he sacrificed seeking to win the pleasure of God; he did good deeds willingly and spontaneously in order to win nearness to God. نسك الثوب means, he washed the cloth. منسك means, rites of sacrifice; place where those rites are performed; one’s native place. مناسك الحج means, the religious rites and ceremonies of the Pilgrimage.
For مخبتین see 11:24.
Commentary:
With this verse begins the subject of sacrifice, one of the three main themes with which this Surah deals, the other two being Hajj and jihad.
The words "And to every people We appointed rites of Sacrifice," show that the commandment relating to Sacrifice is not confined to Islam. Sacrifice is common to all religions because they have proceeded from the same Divine source. It also appears from this verse that it was the sacrifice of animals that was originally enjoined on the followers of all religions and that the cruel practice of offering human beings as sacrifice was a later innovation.
In view of the different meanings of the root word true sacrifice possesses three essential characteristics:-
(a) It should be fully voluntary and spontaneous;
(b) It should be offered with the purest of motives, i.e. only to win the pleasure of God;
(c) It should not be offered from ulterior motives and material considerations.
Thus the first commandment relating to sacrifice though apparently very simple is of great inward significance. It is that sacrifice should be offered only for the sake of Allah and that Allah’s name should be invoked while the animal is being slaughtered for food. This not only sanctifies and blesses the food but is also calculated to turn attention to the sublime object underlying the act of slaughtering the animal—to win the pleasure of God and to be prepared to sacrifice the dearest thing in His way and for His sake.
The words, "So your God is one God, therefore, submit ye all to Him," have twofold significance: (1) The fact that the rite of sacrifice is common to all religions, although they are so widely separated from one another as regards the time and place of their origin, shows that originally they all emanated from the same Supreme Source and that the God of all nations is One God. (2) That the object underlying sacrifice is to realize and proclaim the Oneness of God by sacrificing our ambitions and aspirations, all our ideas and ideals and even life and honour for His sake, and by completely submitting ourselves to His commandments. The concept of sacrifice according to Islam does not consist in appeasing an offended deity or in atoning for one’s sins but in sacrificing one’s all for the sake of God and in the way of God. Those who have full realization of this concept of sacrifice are called (humble) in the language of the Quran.
a
5:5; 6:119.
b
5:74; 16:23; 37:5.
1952
Nasaka Lillahi means, he sacrificed and did good deeds willingly and spontaneously to win nearness to God. Mansak, therefore, means, rites of sacrifice; a place where such rites are performed (Aqrab). With this verse begins the subject of Sacrifice, one of the three main themes with which this Surah deals, the other two being Hajj and Jihad. The verse further shows that the commandment relating to Sacrifice is not confined to Islam. It is common to all religions because they have proceeded from the same Divine Source. The verse also shows that it was the sacrifice of animals that was originally enjoined on the followers of all religions and that the cruel practice of offering human beings as sacrifice was a later innovation. In view of the different meanings of the root-word Nasaka (Lane), true sacrifice possesses three essential characteristics: (a) It should be voluntary and spontaneous. (b) It should be offered with the purest of motives. (c) It should not be of
1953
The verse has twofold significance: (1) The fact that the rite of Sacrifice is common to all religions, although they are so widely separated from one another as regards the time and place of their origin, shows that originally they all emanated from the same Supreme Source and that the God of all nations is One God. (2) That the object underlying Sacrifice is to realise and proclaim the Oneness of God by sacrificing our ambitions and aspirations, all our ideas and ideals and even life and honour for His sake. The concept of Sacrifice according to Islam does not consist in appeasing an offended deity or in atoning for one’s sins but in sacrificing one’s all for the sake of God and in the way of God.
إِنَّ إِلَٰهَكُمْ لَوَٰحِدٌ
5:74; 16:23; 22:35.
5:74; 16:23; 22:35.
These verses (2-5) embody both a prophecy and a statement of fact. As a statement of fact they signify that there live in all times and among every people a group of righteous and God-fearing men who, by word and deed and by precept and practice, bear testimony to the truth that God is One. As a prophecy, however, the verses signify that though at present the whole of Arabia is sunk deep in idol-worship and moral turpitude, yet a community of the Faithful will soon be born who not only will themselves glorify God and sing His praises and make the whole country resound with their hosannas but will also succeed in establishing Divine Unity in the land. Thus the Companions of the Holy Prophet, some of whose characteristics are mentioned in these verses, are cited as witnesses to the Unity of God. The verses may have yet another interpretation, viz. that if a representative gathering of the learned men of various Faiths were held in a peaceful atmosphere and the basic religious principles were discussed and de
b
5:74; 16:23; 22:35.
a
5:74; 16:23; 22:35.
3274
Commentary:
See preceding verse.
b
5:74; 16:23; 22:35.
2469
These verses (2-5) embody both a prophecy and a statement of fact. As a statement of fact they signify that there live in all times and among every people a group of righteous and God-fearing men who, by word and deed and by precept and practice, bear testimony to the truth that God is One. As a prophecy, however, the verses signify that though at present the whole of Arabia is sunk deep in idol-worship and moral turpitude, yet a community of the Faithful will soon be born who not only will themselves glorify God and sing His praises and make the whole country resound with their hosannas but will also succeed in establishing Divine Unity in the land. Thus the Companions of the Holy Prophet, some of whose characteristics are mentioned in these verses, are cited as witnesses to the Unity of God. The verses may have yet another interpretation, viz. that if a representative gathering of the learned men of various Faiths were held in a peaceful atmosphere and the basic religious principles were discussed and de
هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَٰهَ إِلَّا هُوَ ۖ عَٰلِمُ ٱلْغَيْبِ وَٱلشَّهَٰدَةِ ۖ هُوَ ٱلرَّحْمَٰنُ ٱلرَّحِيمُ
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.
هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَٰهَ إِلَّا هُوَ ٱلْمَلِكُ ٱلْقُدُّوسُ ٱلسَّلَٰمُ ٱلْمُؤْمِنُ ٱلْمُهَيْمِنُ ٱلْعَزِيزُ ٱلْجَبَّارُ ٱلْمُتَكَبِّرُ ۚ سُبْحَٰنَ ٱللَّهِ عَمَّا يُشْرِكُونَ
7:181; 20:9; 62:2.
Commentary:
God is the King Who is free from every fault, defect, or deficiency. He is the Source of all peace, and the Granter of safety and security. He is Guardian over all, overcoming every power, the Mender of every breakage and the Restorer of every loss; and He is above every need and is the Besought of all.
b
7:181; 20:9; 62:2.
4208
Commentary:
God is the King Who is free from every fault, defect, or deficiency. He is the Source of all peace, and the Granter of safety and security. He is Guardian over all, overcoming every power, the Mender of every breakage and the Restorer of every loss; and He is above every need and is the Besought of all.
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.
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The word, Qul (say), here embodies a permanent command to Muslims to keep proclaiming, 'God is One.'
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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.
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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}.
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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.