Topic: Al-Muta‘al (Most High)
View Aspects
عَٰلِمُ ٱلْغَيْبِ وَٱلشَّهَٰدَةِ ٱلْكَبِيرُ ٱلْمُتَعَالِ
6:74; 9:94; 59:23; 64:19.
6:74; 9:94; 59:23; 64:19.
6:74; 9:94; 59:23; 64:19.
Important Words:
الکبیر (the Incomparably Great). See 11:4. The difference between الکبیر (the Incomparably Great) and المتعال (the Most High) is that whereas the former word expresses the greatness of God in relation to human beings, the latter expresses His absolute eminence independently of any relationship with human beings.
Commentary:
The verse implies the hint that in order to checkmate and frustrate the plans of the enemy and to achieve success against him it is necessary to know his plans, both open and secret. The adversaries of the Holy Prophet are warned that they have to deal with a Being Who has full knowledge of their plans and Who, being Great, can easily foil and frustrate them. But being also High, His plans to bring about their ruin are hidden from them. How can they then hope to succeed against His Prophet and Messenger?
c
6:74; 9:94; 59:23; 64:19.
a
6:74; 9:94; 59:23; 64:19.
1621
Important Words:
الکبیر (the Incomparably Great). See 11:4. The difference between الکبیر (the Incomparably Great) and المتعال (the Most High) is that whereas the former word expresses the greatness of God in relation to human beings, the latter expresses His absolute eminence independently of any relationship with human beings.
Commentary:
The verse implies the hint that in order to checkmate and frustrate the plans of the enemy and to achieve success against him it is necessary to know his plans, both open and secret. The adversaries of the Holy Prophet are warned that they have to deal with a Being Who has full knowledge of their plans and Who, being Great, can easily foil and frustrate them. But being also High, His plans to bring about their ruin are hidden from them. How can they then hope to succeed against His Prophet and Messenger?
b
6:74; 9:94; 59:23; 64:19.
سَبِّحِ ٱسْمَ رَبِّكَ ٱلْأَعْلَى
56:75; 69:53.
The Divine attribute Rabb (Lord Who makes things grow and develop by stages) disposes of the objection: Why was the perfect Law not revealed in the beginning of creation? The word implies that perfect Law should have been revealed when man’s intellect and reason had attained their fullest development which could and did take place after a long and gradual process of evolution.
56:75; 69:53.
Important Words:
For سبح (glorify) see 61:2.
Commentary:
The verse may be interpreted as: (a) glorify the name of thy Lord, the most High; and (b) glorify the most high name of thy Lord. The words ربک الاعلٰی (the most High Lord) signify that as God has created man for unlimited progress, therefore, He has endowed him with great natural powers and faculties that he may fulfil his high destiny; only his development is to be progressive and in stages. Incidentally, the Divine attribute رب (The Lord Who makes things grow and develop by stages) disposes of the objection, viz. why the perfect Law was not revealed in the beginning of creation? The word implies that perfect Law could only have been revealed after man’s intellect and reason had attained their highest development which happened after a long and gradual process of evolution.
b
56:75; 69:53.
1666
真主的常德 رَبّ (Rabb, 使万物逐渐成长和发展的养主) 排除了这个异议: 完美的天经为什么不在万物初创时启示? 这个字隐示, 人类的智慧与理性势将也确实会在一段漫长及逐步的进化后获得最充份的发展, 到时最完善的天经也获得启示了。
b
56:75; 69:53.
4681
Important Words:
For سبح (glorify) see 61:2.
Commentary:
The verse may be interpreted as: (a) glorify the name of thy Lord, the most High; and (b) glorify the most high name of thy Lord. The words ربک الاعلٰی (the most High Lord) signify that as God has created man for unlimited progress, therefore, He has endowed him with great natural powers and faculties that he may fulfil his high destiny; only his development is to be progressive and in stages. Incidentally, the Divine attribute رب (The Lord Who makes things grow and develop by stages) disposes of the objection, viz. why the perfect Law was not revealed in the beginning of creation? The word implies that perfect Law could only have been revealed after man’s intellect and reason had attained their highest development which happened after a long and gradual process of evolution.
b
56:75; 69:53.
3320
The Divine attribute Rabb (Lord Who makes things grow and develop by stages) disposes of the objection: Why was the perfect Law not revealed in the beginning of creation? The word implies that perfect Law should have been revealed when man’s intellect and reason had attained their fullest development which could and did take place after a long and gradual process of evolution.
إِلَّا ٱبْتِغَآءَ وَجْهِ رَبِّهِ ٱلْأَعْلَىٰ
走正道的信者向他人行善, 不求从他们得到恩惠, 而是渴望有益于安拉的创造物, 最终赢得他的养主的喜悦。
The righteous believer does good to others, not in return for any good received from them but only actuated by a desire to be of use to God’s creatures and to win the pleasure of his Heavenly Lord and Master.
Commentary:
The righteous believer does good to others not in return for any good received from them but actuated by a desire to be of use to God’s creatures and to win the pleasure of his heavenly Lord and Master.
1719
走正道的信者向他人行善, 不求从他们得到恩惠, 而是渴望有益于安拉的创造物, 最终赢得他的养主的喜悦。
4761
Commentary:
The righteous believer does good to others not in return for any good received from them but actuated by a desire to be of use to God’s creatures and to win the pleasure of his heavenly Lord and Master.
3371
The righteous believer does good to others, not in return for any good received from them but only actuated by a desire to be of use to God’s creatures and to win the pleasure of his Heavenly Lord and Master.