Topic: Al-Majid (Lord Of Honour)
View Aspects
قَالُوٓا۟ أَتَعْجَبِينَ مِنْ أَمْرِ ٱللَّهِ ۖ رَحْمَتُ ٱللَّهِ وَبَرَكَٰتُهُۥ عَلَيْكُمْ أَهْلَ ٱلْبَيْتِ ۚ إِنَّهُۥ حَمِيدٌ مَّجِيدٌ
51:31.
یعنی اللہ تعالیٰ۔
51:31.
In this verse the words 'people of the house' are definitely applied to the wife of Abraham, because no child had yet been born to her. In fact, when the expression Ahlul-Bait is used in the Qur’an in respect of a Prophet it generally applies to his wife or wives (28:13; 33:34).
51:31.
Important Words:
مجید (Glorious) is derived from مجد which means, he was or became glorious, noble, in a state of honour or dignity. مجید as an epithet of God signifies the Glorious or Great, or Great in dignity Who gives liberally or bountifully or the Bountiful and Beneficent. When used about عرش it signifies exalted; sublime; noble (Lane & Aqrab).
Commentary:
The Shia section of Muslims do not include the wives of the Holy Prophet in his اھل بیت (people of his house) while in this verse the term is definitely applied to the wife of Abraham, because no child had yet been born to her. In fact, whenever this term is used in the Quran in respect of a Prophet, it invariably includes his wife or wives.
d
51:31.
1
یعنی اللہ تعالیٰ۔
b
51:31.
1454
Important Words:
مجید (Glorious) is derived from مجد which means, he was or became glorious, noble, in a state of honour or dignity. مجید as an epithet of God signifies the Glorious or Great, or Great in dignity Who gives liberally or bountifully or the Bountiful and Beneficent. When used about عرش it signifies exalted; sublime; noble (Lane & Aqrab).
Commentary:
The Shia section of Muslims do not include the wives of the Holy Prophet in his اھل بیت (people of his house) while in this verse the term is definitely applied to the wife of Abraham, because no child had yet been born to her. In fact, whenever this term is used in the Quran in respect of a Prophet, it invariably includes his wife or wives.
d
51:31.
1333
In this verse the words 'people of the house' are definitely applied to the wife of Abraham, because no child had yet been born to her. In fact, when the expression Ahlul-Bait is used in the Qur’an in respect of a Prophet it generally applies to his wife or wives (28:13; 33:34).
حمٓ
41:2; 43:2; 42:2; 44:2; 45:2; 46:2.
حٰمٓ (Ha Mim) 这两个缩写字母代表安拉的常德 حَمِيْد مَجِيْد (Hamid Majid, 值得赞颂的和光荣的养主), 或者代表 حَيّ قَيُّوْم (Hayy Qayyum, 永生的、自立的和立他的)。安拉这两组常德与本章主要题材有很大关系。本章反复述及安拉的光荣、崇高和力量, 正如 عَرْش (‘Arsh) 这一单词所意指的这些常德以及在开始的几节经文中这一单词被两次提到所表明的那样。第二个主题是一个精神上死亡的民族复活而获得新生。 حَيّ (Hayy, 永生的) 和 قَيُّوْم (Qayyum, 自立的和立他的) 这两种常德与这一论题具有明显的关系。这一事实说明了这两个缩写字母放在开端的理由。特别值得注意的是, 本章和下六章形成了一个特别的章组。其中每一章都是以同样的缩写字母开始, 这就指明这些经章主题之间存在着一种密切的联系。
حٰمٓ۔ حَاء حَمِیْد کا قائم مقام ہے اور مِیْم مَجِیْد کا۔
41:2; 43:2; 42:2; 44:2; 45:2; 46:2.
The abbreviated letters Ha Mim stand for the Divine attributes Hamid, Majid (Praiseworthy and Lord of Honour), or for Hayy, Qayyum (Living, Self-Subsisting and All-Sustaining). Both these groups of Divine attributes have a strong bearing on the subject-matter of this Surah. The Surah makes repeated reference to the Glory, Majesty and Power of God as the word ‘Arsh which signifies these attributes and which has been twice mentioned in the first few verses, shows. The second main theme is the rise of a spiritually dead people to new life. Both the attributes Hayy (Living) and Qayyum (Self-Subsisting and All-Sustaining) have an obvious connection with this subject. This fact explains why the abbreviated letters Ha Mim have been placed in the beginning. It is worthy of particular note that the present and next six Chapters form a special group. Each of them opening with the same abbreviated letters, which indicates that a deep conne
41:2; 42:2; 43:2; 44:2; 45:2; 46:2.
Commentary:
For a full explanation of abbreviated letters see 2:2 and 19:2. In the present Surah the abbreviated letters حم stand for the Divine attributes حمید مجید i.e. the Praiseworthy, and the Lord of Honour, or for حی قیوم i.e. the Living, the Self-Subsisting and All-Sustaining. Both these groups of Divine attributes have a strong bearing on the subject matter of this Surah. The Surah makes repeated reference to the glory, majesty and power of God as the word عرش which signifies these attributes and which has been twice mentioned in the first few verses, shows. The second main theme of the Surah is the rise of a spiritually dead people to new life. Both the attributes حی (Living) and قیوم (Self-Subsisting and All-Sustaining) have an obvious connection with this subject. This fact explains why the abbreviated letters حم have been placed in the beginning. It is worthy of particular note that the present and next six Surahs form a special group. Each of them opens with the abbreviated letters حم which indicates that a deep connection exists between their subject matter.
b
41:2; 43:2; 42:2; 44:2; 45:2; 46:2.
1151
حٰمٓ (Ha Mim) 这两个缩写字母代表安拉的常德 حَمِيْد مَجِيْد (Hamid Majid, 值得赞颂的和光荣的养主), 或者代表 حَيّ قَيُّوْم (Hayy Qayyum, 永生的、自立的和立他的)。安拉这两组常德与本章主要题材有很大关系。本章反复述及安拉的光荣、崇高和力量, 正如 عَرْش (‘Arsh) 这一单词所意指的这些常德以及在开始的几节经文中这一单词被两次提到所表明的那样。第二个主题是一个精神上死亡的民族复活而获得新生。 حَيّ (Hayy, 永生的) 和 قَيُّوْم (Qayyum, 自立的和立他的) 这两种常德与这一论题具有明显的关系。这一事实说明了这两个缩写字母放在开端的理由。特别值得注意的是, 本章和下六章形成了一个特别的章组。其中每一章都是以同样的缩写字母开始, 这就指明这些经章主题之间存在着一种密切的联系。
1
حٰمٓ۔ حَاء حَمِیْد کا قائم مقام ہے اور مِیْم مَجِیْد کا۔
b
41:2; 42:2; 43:2; 44:2; 45:2; 46:2.
3493
Commentary:
For a full explanation of abbreviated letters see 2:2 and 19:2. In the present Surah the abbreviated letters حم stand for the Divine attributes حمید مجید i.e. the Praiseworthy, and the Lord of Honour, or for حی قیوم i.e. the Living, the Self-Subsisting and All-Sustaining. Both these groups of Divine attributes have a strong bearing on the subject matter of this Surah. The Surah makes repeated reference to the glory, majesty and power of God as the word عرش which signifies these attributes and which has been twice mentioned in the first few verses, shows. The second main theme of the Surah is the rise of a spiritually dead people to new life. Both the attributes حی (Living) and قیوم (Self-Subsisting and All-Sustaining) have an obvious connection with this subject. This fact explains why the abbreviated letters حم have been placed in the beginning. It is worthy of particular note that the present and next six Surahs form a special group. Each of them opens with the abbreviated letters حم which indicates that a deep connection exists between their subject matter.
b
41:2; 43:2; 42:2; 44:2; 45:2; 46:2.
2592
The abbreviated letters Ha Mim stand for the Divine attributes Hamid, Majid (Praiseworthy and Lord of Honour), or for Hayy, Qayyum (Living, Self-Subsisting and All-Sustaining). Both these groups of Divine attributes have a strong bearing on the subject-matter of this Surah. The Surah makes repeated reference to the Glory, Majesty and Power of God as the word ‘Arsh which signifies these attributes and which has been twice mentioned in the first few verses, shows. The second main theme is the rise of a spiritually dead people to new life. Both the attributes Hayy (Living) and Qayyum (Self-Subsisting and All-Sustaining) have an obvious connection with this subject. This fact explains why the abbreviated letters Ha Mim have been placed in the beginning. It is worthy of particular note that the present and next six Chapters form a special group. Each of them opening with the same abbreviated letters, which indicates that a deep conne
ذُو ٱلْعَرْشِ ٱلْمَجِيدُ
عرش سے مراد خداتعالیٰ کا تخت حکومت ہے اور عرش کا مالک ہونے سے مراد یہ ہے کہ خداتعالیٰ ایسے قانونوں کے ساتھ دنیا میں حکومت کرتا ہے کہ جن سے اس کی اعلیٰ شان ظاہر ہوتی ہے۔ ظلم اور جبر ثابت نہیں ہوتا۔
Commentary:
The word عرش (Throne) signifying regal might, power and sovereignty (Lane), the verse means that God has the power to punish evildoers and to confer the kingdom of the earth on His righteous servants. He can do what He likes.
1
عرش سے مراد خداتعالیٰ کا تخت حکومت ہے اور عرش کا مالک ہونے سے مراد یہ ہے کہ خداتعالیٰ ایسے قانونوں کے ساتھ دنیا میں حکومت کرتا ہے کہ جن سے اس کی اعلیٰ شان ظاہر ہوتی ہے۔ ظلم اور جبر ثابت نہیں ہوتا۔
4666
Commentary:
The word عرش (Throne) signifying regal might, power and sovereignty (Lane), the verse means that God has the power to punish evildoers and to confer the kingdom of the earth on His righteous servants. He can do what He likes.