Topic: Dhul-Fadl (Lord Of Bounty)
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مَّا يَوَدُّ ٱلَّذِينَ كَفَرُوا۟ مِنْ أَهْلِ ٱلْكِتَٰبِ وَلَا ٱلْمُشْرِكِينَ أَن يُنَزَّلَ عَلَيْكُم مِّنْ خَيْرٍ مِّن رَّبِّكُمْ ۗ وَٱللَّهُ يَخْتَصُّ بِرَحْمَتِهِۦ مَن يَشَآءُ ۚ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ
3:75.
3:75.
3:75.
Commentary:
The People of the Book and the pagan tribes of Arabia grudged the favours which were being bestowed by God on Muslims. In reply to this, God says that He, being the Lord and Master of the entire Universe, could not forever bind Himself to one people but chose for His bounty whomsoever He pleased from among His creation. But now when He has chosen the Muslims, He is not confining His favours to one people only. The mission of the Holy Prophet being for all mankind, the call to come and receive God’s favours is universal and hence no people need now show envy or grudge. With the advent of Islam the era of الفضل العظیم i.e. "exceeding (viz. universal) bounty" had dawned.
c
3:75.
a
3:75.
112
Commentary:
The People of the Book and the pagan tribes of Arabia grudged the favours which were being bestowed by God on Muslims. In reply to this, God says that He, being the Lord and Master of the entire Universe, could not forever bind Himself to one people but chose for His bounty whomsoever He pleased from among His creation. But now when He has chosen the Muslims, He is not confining His favours to one people only. The mission of the Holy Prophet being for all mankind, the call to come and receive God’s favours is universal and hence no people need now show envy or grudge. With the advent of Islam the era of الفضل العظیم i.e. "exceeding (viz. universal) bounty" had dawned.
a
3:75.
فَهَزَمُوهُم بِإِذْنِ ٱللَّهِ وَقَتَلَ دَاوُۥدُ جَالُوتَ وَءَاتَىٰهُ ٱللَّهُ ٱلْمُلْكَ وَٱلْحِكْمَةَ وَعَلَّمَهُۥ مِمَّا يَشَآءُ ۗ وَلَوْلَا دَفْعُ ٱللَّهِ ٱلنَّاسَ بَعْضَهُم بِبَعْضٍ لَّفَسَدَتِ ٱلْأَرْضُ وَلَٰكِنَّ ٱللَّهَ ذُو فَضْلٍ عَلَى ٱلْعَٰلَمِينَ
جیسا کہ ہم اوپر بیان کر چکے ہیں پہلی آیات میں جدعون کا واقعہ بیان کیا گیا ہے۔ اب ان آیات میں حضرت داؤد علیہ السلام کا ذکر کیا گیا ہے اس کی وجہ یہ ہے کہ حضرت داؤد علیہ السلام کا واقعہ جدعون کے واقعہ سے بہت کچھ ملتا ہے۔ جدعون کے وقت میں فلسطینیوں نے اسرائیل کو فلسطین سے نکالنے کی کوشش کی تھی۔ لیکن وہ ابتدائی کوشش تھی جو حضرت داؤدؑ کے زمانہ میں آکر ختم ہوئی۔ پس اس واقعہ کو مشابہت مضمون کی وجہ سے اس کے ساتھ بیان کیا گیا ہے۔ ورنہ پہلا جدعون کا واقعہ ہے اور یہ داؤدؑ کا واقعہ ہے اور دونوں میں دو سو سال کا فاصلہ ہے۔
اب ایک سوال حل طلب رہ جاتا ہے اور وہ یہ کہ بائبل کے رو سے د
22:41.
Talut or Gideon was able to defeat Jalut or the Midianites but their overwhelming defeat to which the verse refers as the killing of Jalut came in the time of David about two hundred years afterwards. The Bible speaks of the man defeated by David as Goliath (1 Sam. 17: 4), which is similar to Jalut. Probably, the attributive name given by the Qur’an to the people was also borne by their leader in the time of David.
These words give in a nutshell the whole philosophy of all wars of truth and justice. War should be resorted to only as a means of checking disorder and restoring peace and not for creating disorder and breaking peace and depriving weak nations of freedom.
22:41.
Commentary:
Talut or Gideon was able to defeat Jalut or the Midianites and curb their rising spirits, but their crushing defeat to which the verse refers as the killing of Jalut came in the time of David about two hundred years afterwards. This is why, whereas the defeat of Jalut by Talut has been spoken of by the Quran as ھزم i.e. routing, the complete crushing of their power has been referred to by the world قتل i.e. killing. The Bible speaks of the man defeated by David as Goliath (1 Sam. 17:4), which is similar to Jalut. Probably the attributive name given by the Quran to the people was also borne by their leader in the time of David.
The last clause of the verse, i.e. and had it not been for Allah’s repelling men, some of them by the others, the earth would have become filled with disorder, gives, in a nutshell, the whole philosophy of all wars of truth and justice. War should be resorted to only as a means of checking disorder and restoring peace, and not for creating disorder and breaking peace. The clause also serves as a criterion between Muslims and their adversaries and beautifully points to the party destined for final victory in the struggle.
a
22:41.
194
这些字概括地说出了一切真理和正义战争的全部哲理。战争只能作为制止混乱而恢复和平的一种手段, 而不能作为制造混乱而破坏和平以及剥夺弱小国家自由的手段。
1
جیسا کہ ہم اوپر بیان کر چکے ہیں پہلی آیات میں جدعون کا واقعہ بیان کیا گیا ہے۔ اب ان آیات میں حضرت داؤد علیہ السلام کا ذکر کیا گیا ہے اس کی وجہ یہ ہے کہ حضرت داؤد علیہ السلام کا واقعہ جدعون کے واقعہ سے بہت کچھ ملتا ہے۔ جدعون کے وقت میں فلسطینیوں نے اسرائیل کو فلسطین سے نکالنے کی کوشش کی تھی۔ لیکن وہ ابتدائی کوشش تھی جو حضرت داؤدؑ کے زمانہ میں آکر ختم ہوئی۔ پس اس واقعہ کو مشابہت مضمون کی وجہ سے اس کے ساتھ بیان کیا گیا ہے۔ ورنہ پہلا جدعون کا واقعہ ہے اور یہ داؤدؑ کا واقعہ ہے اور دونوں میں دو سو سال کا فاصلہ ہے۔
اب ایک سوال حل طلب رہ جاتا ہے اور وہ یہ کہ بائبل کے رو سے د
b
22:41.
258
Commentary:
Talut or Gideon was able to defeat Jalut or the Midianites and curb their rising spirits, but their crushing defeat to which the verse refers as the killing of Jalut came in the time of David about two hundred years afterwards. This is why, whereas the defeat of Jalut by Talut has been spoken of by the Quran as ھزم i.e. routing, the complete crushing of their power has been referred to by the world قتل i.e. killing. The Bible speaks of the man defeated by David as Goliath (1 Sam. 17:4), which is similar to Jalut. Probably the attributive name given by the Quran to the people was also borne by their leader in the time of David.
The last clause of the verse, i.e. and had it not been for Allah’s repelling men, some of them by the others, the earth would have become filled with disorder, gives, in a nutshell, the whole philosophy of all wars of truth and justice. War should be resorted to only as a means of checking disorder and restoring peace, and not for creating disorder and breaking peace. The clause also serves as a criterion between Muslims and their adversaries and beautifully points to the party destined for final victory in the struggle.
c
22:41.
312
Talut or Gideon was able to defeat Jalut or the Midianites but their overwhelming defeat to which the verse refers as the killing of Jalut came in the time of David about two hundred years afterwards. The Bible speaks of the man defeated by David as Goliath (1 Sam. 17: 4), which is similar to Jalut. Probably, the attributive name given by the Qur’an to the people was also borne by their leader in the time of David.
313
These words give in a nutshell the whole philosophy of all wars of truth and justice. War should be resorted to only as a means of checking disorder and restoring peace and not for creating disorder and breaking peace and depriving weak nations of freedom.
يَخْتَصُّ بِرَحْمَتِهِۦ مَن يَشَآءُ ۗ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ
2:106.
2:106.
2:106.
Commentary:
The word "bounty" here refers to the gift of revelation. The People of the Book are told that if God is pleased to grant prophethood to a people other than themselves, they can have no cause to grumble nor any ground for complaint. The word "exceeding" (lit. great) hints that since God is "Lord of exceeding bounty," it is in the fitness of things that His gifts and favours should descend on all peoples, at one time on this people and at another on that. The word also hints that God being "Lord of exceeding bounty", the time has now come for one universal dispensation for all mankind.
g
2:106.
a
2:106.
363
Commentary:
The word "bounty" here refers to the gift of revelation. The People of the Book are told that if God is pleased to grant prophethood to a people other than themselves, they can have no cause to grumble nor any ground for complaint. The word "exceeding" (lit. great) hints that since God is "Lord of exceeding bounty," it is in the fitness of things that His gifts and favours should descend on all peoples, at one time on this people and at another on that. The word also hints that God being "Lord of exceeding bounty", the time has now come for one universal dispensation for all mankind.
a
2:106.
وَلَقَدْ صَدَقَكُمُ ٱللَّهُ وَعْدَهُۥٓ إِذْ تَحُسُّونَهُم بِإِذْنِهِۦ ۖ حَتَّىٰٓ إِذَا فَشِلْتُمْ وَتَنَٰزَعْتُمْ فِى ٱلْأَمْرِ وَعَصَيْتُم مِّنۢ بَعْدِ مَآ أَرَىٰكُم مَّا تُحِبُّونَ ۚ مِنكُم مَّن يُرِيدُ ٱلدُّنْيَا وَمِنكُم مَّن يُرِيدُ ٱلْءَاخِرَةَ ۚ ثُمَّ صَرَفَكُمْ عَنْهُمْ لِيَبْتَلِيَكُمْ ۖ وَلَقَدْ عَفَا عَنكُمْ ۗ وَٱللَّهُ ذُو فَضْلٍ عَلَى ٱلْمُؤْمِنِينَ
صَرَفَ کے اصل معنے تو پھرانے کے ہیں لیکن چونکہ اس کے بعد عَنْ آیا ہے جس کے معنے دشمن کے حملہ سے بچانے کے ہوتے ہیں۔ اس لئے ہم نے اس کا ترجمہ یہ کیا ہے کہ تمہیں دشمنوں کے حملہ سے بچا لیا۔
The "promise" refers to the general promise of victory and success repeatedly given to Muslims, particularly in 3:124-126.
The verse refers to the party of archers posted in the rear of the Muslim army at Uhud, and points out that they could not resist the temptation of taking part in actual fighting and in sharing the booty, and their failure to control that desire was an act of cowardice on their part. It is indeed the heart which is the seat of true bravery and courage.
The "order" may refer either to the order of the Holy Prophet given to the party of archers on the hill not to leave their station without his permission, or to its import and significance, i.e. whether the Holy Prophet had really meant them to stay there even after the battle had been won; some saying that he did mean it and others alleging that he did not.
Muslims stationed at the hill paid no heed to their leader, ‘Abdullah b. Jubair, who, in compliance with the order of the Holy Prophet, told them not to quit the place, even if victory was within sight. They could not control themselves, and the result was that their act caused great suffering to Muslims.
The words refer to those archers who quitted the place at which they had been stationed. The Arabic clause may also signify that some members of the party desired the present world, i.e. taking part in the fighting and collecting the booty, while others (viz. ‘Abdullah b. Jubair and those of his comrades who did not quit their posts) desired the Hereafter, i.e. they thought of the ultimate consequence of disobeying the command of the Holy Prophet. Some were short-sighted, while others were far-sighted.
Commentary:
The word "promise" occurring in the verse refers to the general promise of victory and success repeatedly given to Muslims.
The clause, when you became lax, refers to the party of archers posted at the rear of the Muslim army at Uhud, and signifies that they could not resist the temptation of taking part in the actual fighting and in collecting the booty, and their failure to control that desire was an act of cowardice on their part. It is indeed the heart which is the seat of true bravery and courage. Says the Holy Prophet: "Strong is not he who overthrows his rival in a wrestling match, but strong is he who controls himself in times of anger" (Bukhari ch. on Adab). The word, order, in the clause, you disagreed among yourselves concerning the order, may refer either to the order of the Holy Prophet given to the party of archers not to leave their station without his permission or to the import of the order, i.e. whether the Holy Prophet really meant them to stay there even after the battle had been won, some saying that he did mean that and others alleging that he did not.
The words, you disobeyed, signify that they paid no heed to their leader, ‘Abdullah bin Jubair, who, in compliance with the order of the Prophet, directed them not to quit the place, in spite of the fact that victory was within sight. They could not control themselves and so brought misfortune for the Muslims.
The words, those who desired the present world etc., refer to the party that abandoned the place at which they had been stationed. The Arabic clause may also be rendered as meaning that some members of the party desired the nearer thing, i.e. taking part in fighting and collecting the booty, while others (viz. ‘Abdullah bin Jubair and those of his comrades who did not quit their post) desired what was farther off, i.e. they thought of the ultimate consequence of disobeying the command of the Holy Prophet. Some were short-sighted, while others were far-sighted.
The words, He turned you away from them, signify that God imposed the reverse in order to make this incident a lesson for the future.
1
صَرَفَ کے اصل معنے تو پھرانے کے ہیں لیکن چونکہ اس کے بعد عَنْ آیا ہے جس کے معنے دشمن کے حملہ سے بچانے کے ہوتے ہیں۔ اس لئے ہم نے اس کا ترجمہ یہ کیا ہے کہ تمہیں دشمنوں کے حملہ سے بچا لیا۔
435
Commentary:
The word "promise" occurring in the verse refers to the general promise of victory and success repeatedly given to Muslims.
The clause, when you became lax, refers to the party of archers posted at the rear of the Muslim army at Uhud, and signifies that they could not resist the temptation of taking part in the actual fighting and in collecting the booty, and their failure to control that desire was an act of cowardice on their part. It is indeed the heart which is the seat of true bravery and courage. Says the Holy Prophet: "Strong is not he who overthrows his rival in a wrestling match, but strong is he who controls himself in times of anger" (Bukhari ch. on Adab). The word, order, in the clause, you disagreed among yourselves concerning the order, may refer either to the order of the Holy Prophet given to the party of archers not to leave their station without his permission or to the import of the order, i.e. whether the Holy Prophet really meant them to stay there even after the battle had been won, some saying that he did mean that and others alleging that he did not.
The words, you disobeyed, signify that they paid no heed to their leader, ‘Abdullah bin Jubair, who, in compliance with the order of the Prophet, directed them not to quit the place, in spite of the fact that victory was within sight. They could not control themselves and so brought misfortune for the Muslims.
The words, those who desired the present world etc., refer to the party that abandoned the place at which they had been stationed. The Arabic clause may also be rendered as meaning that some members of the party desired the nearer thing, i.e. taking part in fighting and collecting the booty, while others (viz. ‘Abdullah bin Jubair and those of his comrades who did not quit their post) desired what was farther off, i.e. they thought of the ultimate consequence of disobeying the command of the Holy Prophet. Some were short-sighted, while others were far-sighted.
The words, He turned you away from them, signify that God imposed the reverse in order to make this incident a lesson for the future.
499
The "promise" refers to the general promise of victory and success repeatedly given to Muslims, particularly in 3:124-126.
500
The verse refers to the party of archers posted in the rear of the Muslim army at Uhud, and points out that they could not resist the temptation of taking part in actual fighting and in sharing the booty, and their failure to control that desire was an act of cowardice on their part. It is indeed the heart which is the seat of true bravery and courage.
501
The "order" may refer either to the order of the Holy Prophet given to the party of archers on the hill not to leave their station without his permission, or to its import and significance, i.e. whether the Holy Prophet had really meant them to stay there even after the battle had been won; some saying that he did mean it and others alleging that he did not.
502
Muslims stationed at the hill paid no heed to their leader, ‘Abdullah b. Jubair, who, in compliance with the order of the Holy Prophet, told them not to quit the place, even if victory was within sight. They could not control themselves, and the result was that their act caused great suffering to Muslims.
503
The words refer to those archers who quitted the place at which they had been stationed. The Arabic clause may also signify that some members of the party desired the present world, i.e. taking part in the fighting and collecting the booty, while others (viz. ‘Abdullah b. Jubair and those of his comrades who did not quit their posts) desired the Hereafter, i.e. they thought of the ultimate consequence of disobeying the command of the Holy Prophet. Some were short-sighted, while others were far-sighted.
فَٱنقَلَبُوا۟ بِنِعْمَةٍ مِّنَ ٱللَّهِ وَفَضْلٍ لَّمْ يَمْسَسْهُمْ سُوٓءٌ وَٱتَّبَعُوا۟ رِضْوَٰنَ ٱللَّهِ ۗ وَٱللَّهُ ذُو فَضْلٍ عَظِيمٍ
2:208, 266; 3:16, 163; 5:3, 17; 9:72; 57:21, 28.
2:208, 266; 3:16, 163; 5:3, 17; 9:72; 57:21, 28.
The Muslims returned from Badrus-Sughra after making great profit by trading at the annual fair held there. This is hinted in the word "bounty."
2:208, 266; 3:16, 163; 5:3, 17; 9:72; 57:21, 28.
Commentary:
As stated above, the Muslims returned from Badras-Sughra after having made great profit by trading at the annual fair held there. This is hinted in the word "bounty". The words, no evil had touched them, mean that there was no fighting, the Meccans having failed to appear.
f
2:208, 266; 3:16, 163; 5:3, 17; 9:72; 57:21, 28.
a
2:208, 266; 3:16, 163; 5:3, 17; 9:72; 57:21, 28.
457
Commentary:
As stated above, the Muslims returned from Badras-Sughra after having made great profit by trading at the annual fair held there. This is hinted in the word "bounty". The words, no evil had touched them, mean that there was no fighting, the Meccans having failed to appear.
a
2:208, 266; 3:16, 163; 5:3, 17; 9:72; 57:21, 28.
531
The Muslims returned from Badrus-Sughra after making great profit by trading at the annual fair held there. This is hinted in the word "bounty."
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِن تَتَّقُوا۟ ٱللَّهَ يَجْعَل لَّكُمْ فُرْقَانًا وَيُكَفِّرْ عَنكُمْ سَيِّـَٔاتِكُمْ وَيَغْفِرْ لَكُمْ ۗ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ
18:6; 64:10; 66:9.
Furqan means, (1) that which distinguishes between right and wrong; (2) proof or evidence or argument; (3) aid or victory, and (4) dawn (Lane).
48:6; 64:10; 66:9.
Important Words:
فرقان (distinction) means: (1) that which enables one to distinguish between truth and falsehood and right and wrong; (2) proof or evidence or argument; (3) aid or victory; (4) dawn (Lane). See also 2:54.
Commentary:
The word فرقان (distinction) may be taken here in all the four senses mentioned under Important Words above. Firstly, if a man becomes God-fearing, he is given a light by means of which he is able to distinguish between right and wrong. Secondly, the righteous and the God-fearing are taught and vouchsafed proofs and arguments by God. They do not blindly believe in the truth of their religion but they are granted proofs and arguments for what they believe. Thirdly, God-fearing men receive aid and victory from God. Fourthly, God removes from them the darkness of hardships and there dawns upon them the day of happiness and bliss.
b
18:6; 64:10; 66:9.
544
فُرْقَانْ (Furqan) 的意思是: (1) 可以区分正确和错误的事物; (2) 证明或明证或论证; (3) 帮助或胜利; (4) 黎明 (Lane)。
a
48:6; 64:10; 66:9.
1118
Important Words:
فرقان (distinction) means: (1) that which enables one to distinguish between truth and falsehood and right and wrong; (2) proof or evidence or argument; (3) aid or victory; (4) dawn (Lane). See also 2:54.
Commentary:
The word فرقان (distinction) may be taken here in all the four senses mentioned under Important Words above. Firstly, if a man becomes God-fearing, he is given a light by means of which he is able to distinguish between right and wrong. Secondly, the righteous and the God-fearing are taught and vouchsafed proofs and arguments by God. They do not blindly believe in the truth of their religion but they are granted proofs and arguments for what they believe. Thirdly, God-fearing men receive aid and victory from God. Fourthly, God removes from them the darkness of hardships and there dawns upon them the day of happiness and bliss.
a
18:6; 64:10; 66:9.
1114
Furqan means, (1) that which distinguishes between right and wrong; (2) proof or evidence or argument; (3) aid or victory, and (4) dawn (Lane).
وَمَا ظَنُّ ٱلَّذِينَ يَفْتَرُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ يَوْمَ ٱلْقِيَٰمَةِ ۗ إِنَّ ٱللَّهَ لَذُو فَضْلٍ عَلَى ٱلنَّاسِ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَشْكُرُونَ
27:74; 40:62.
27:74; 40:62.
27:74; 40:62.
Important Words:
یوم القیامة (of the Day of Resurrection). In this expression the particle فی (of or about) is understood before the word یوم (Day).
Commentary:
The verse purports to say that no man can forge lies against God, if he has any faith left in Him. So matters like eatables should not be treated lightly. In fact, forging lies against God in such matters is, as the verse hints, a sign of loss of faith in the Day of Resurrection. People dismiss such matters as of no importance, because they have no faith in God-sent guidance and prefer their own conjectures to revealed teachings.
The verse may be interpreted as containing another argument of the fact that the religion of disbelievers is based on no sound reason. That argument lies in their denial of the Day of Resurrection. The verse points out that the very thought that on a certain day sinners will have to render an account of their deeds sends a shudder through them, and so they deny the very existence of such a day. But the denial of a thing cannot disprove its existence. It is foolish to deny the infliction of punishment on the basis of fear. Moreover, the Day of Resurrection is meant to serve as an incentive to spiritual progress, and not to frighten men. It is just like an examination, the object of which is not that students should fail but that they should work hard and make themselves deserving of promotion and prizes. But those who do not work hard must fail.
d
27:74; 40:62.
a
27:74; 40:62.
1336
Important Words:
یوم القیامة (of the Day of Resurrection). In this expression the particle فی (of or about) is understood before the word یوم (Day).
Commentary:
The verse purports to say that no man can forge lies against God, if he has any faith left in Him. So matters like eatables should not be treated lightly. In fact, forging lies against God in such matters is, as the verse hints, a sign of loss of faith in the Day of Resurrection. People dismiss such matters as of no importance, because they have no faith in God-sent guidance and prefer their own conjectures to revealed teachings.
The verse may be interpreted as containing another argument of the fact that the religion of disbelievers is based on no sound reason. That argument lies in their denial of the Day of Resurrection. The verse points out that the very thought that on a certain day sinners will have to render an account of their deeds sends a shudder through them, and so they deny the very existence of such a day. But the denial of a thing cannot disprove its existence. It is foolish to deny the infliction of punishment on the basis of fear. Moreover, the Day of Resurrection is meant to serve as an incentive to spiritual progress, and not to frighten men. It is just like an examination, the object of which is not that students should fail but that they should work hard and make themselves deserving of promotion and prizes. But those who do not work hard must fail.
a
27:74; 40:62.
وَإِنَّ رَبَّكَ لَذُو فَضْلٍ عَلَى ٱلنَّاسِ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَشْكُرُونَ
10:61; 40:62.
10:61; 40:62.
10:61; 40:62.
Commentary:
To the demand for punishment made by disbelievers and mentioned in v. 72 above, the present and the preceding verse constitute a befitting answer. The preceding verse purported to say that the disbelievers will soon receive Divine punishment but it will not be a devastating and all-destructive punishment, but will only constitute a part of what they demanded because God is gracious to mankind i.e. in deference to the Holy Prophet his people will be shown mercy and like the disbelievers of the former Prophets they will not get a destructive punishment.
g
10:61; 40:62.
d
10:61; 40:62.
2862A
Commentary:
To the demand for punishment made by disbelievers and mentioned in v. 72 above, the present and the preceding verse constitute a befitting answer. The preceding verse purported to say that the disbelievers will soon receive Divine punishment but it will not be a devastating and all-destructive punishment, but will only constitute a part of what they demanded because God is gracious to mankind i.e. in deference to the Holy Prophet his people will be shown mercy and like the disbelievers of the former Prophets they will not get a destructive punishment.
a
10:61; 40:62.
ٱللَّهُ ٱلَّذِى جَعَلَ لَكُمُ ٱلَّيْلَ لِتَسْكُنُوا۟ فِيهِ وَٱلنَّهَارَ مُبْصِرًا ۚ إِنَّ ٱللَّهَ لَذُو فَضْلٍ عَلَى ٱلنَّاسِ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَشْكُرُونَ
17:13; 41:38.
17:13; 41:38.
17:13; 36:38; 41:38.
Commentary:
Night is the time of rest and day that of work. In the life of a people, however, "night" represents the period of moral stagnation when they remain in a state of spiritual torpor, while "day" represents the time when a Divine Reformer has made his appearance among them. Thus the people of the Holy Prophet are told that with the rising of the spiritual Sun—the Holy Prophet—the time of their ignorance and torpor has passed. They should, therefore, shake off their lethargy and languor and, making use of its light, should bring about a change in their condition.
a
17:13; 41:38.
c
17:13; 36:38; 41:38.
3539
Commentary:
Night is the time of rest and day that of work. In the life of a people, however, "night" represents the period of moral stagnation when they remain in a state of spiritual torpor, while "day" represents the time when a Divine Reformer has made his appearance among them. Thus the people of the Holy Prophet are told that with the rising of the spiritual Sun—the Holy Prophet—the time of their ignorance and torpor has passed. They should, therefore, shake off their lethargy and languor and, making use of its light, should bring about a change in their condition.
d
17:13; 41:38.
لِّئَلَّا يَعْلَمَ أَهْلُ ٱلْكِتَٰبِ أَلَّا يَقْدِرُونَ عَلَىٰ شَىْءٍ مِّن فَضْلِ ٱللَّهِ ۙ وَأَنَّ ٱلْفَضْلَ بِيَدِ ٱللَّهِ يُؤْتِيهِ مَن يَشَآءُ ۚ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ
2:106; 3:74.
2:106; 3:74.
Let the People of the Book disabuse their minds of the false notion that Divine grace is their monopoly and know that now God had transferred it to another people—the followers of Islam.
2:106.
2:106; 3:74.
Commentary:
In the preceding verse the Muslims were promised both spiritual and material benefits and blessings in order to let People of the Book disabuse their minds of the false notion that Divine grace was their monopoly and also to remind them that now God had transferred it to another people—the followers of Islam.
d
2:106; 3:74.
a
2:106.
b
2:106; 3:74.
4170
Commentary:
In the preceding verse the Muslims were promised both spiritual and material benefits and blessings in order to let People of the Book disabuse their minds of the false notion that Divine grace was their monopoly and also to remind them that now God had transferred it to another people—the followers of Islam.
a
2:106; 3:74.
3000
Let the People of the Book disabuse their minds of the false notion that Divine grace is their monopoly and know that now God had transferred it to another people—the followers of Islam.
ذَٰلِكَ فَضْلُ ٱللَّهِ يُؤْتِيهِ مَن يَشَآءُ ۚ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ
Commentary:
The verse refers to the good fortune of the people among whom the Holy Prophetsa will be raised for the second time in the person of one of his followers—the Promised Messiah.
4237
Commentary:
The verse refers to the good fortune of the people among whom the Holy Prophetsa will be raised for the second time in the person of one of his followers—the Promised Messiah.