Topic: Certainty (Yaqin)
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وَٱلَّذِينَ يُؤْمِنُونَ بِمَآ أُنزِلَ إِلَيْكَ وَمَآ أُنزِلَ مِن قَبْلِكَ وَبِٱلْءَاخِرَةِ هُمْ يُوقِنُونَ
2:137, 286; 3:200; 4:61, 137, 163; 5:60.
6:93; 27:4; 31:5.
就相信主的众先知而言, 相信穆圣, 是信仰的中心 (2:286; 4:66, 137)。
伊斯兰教要他的信者们必须相信所有以前的先知所教导的安拉的起源, 因为安拉向所有民族都派遣了使者。(13:8; 35:25)
اَلْاٰخِرَة (Al-Akhirah): «古兰经» 包罗万象, 内涵丰富, 具有许多义理。本节中اَلْاٰخِرَة 一字的字意是后者; 后来者。属于形容词。其所形容的词被省略了。有几个字在这里可以做其所形容的名词。把它所形容的那个省略的名词认为只能是 يَوْم (yaum, 日子) 或 اَلْحَيَاة (Al-Hayat, 生命), 并限定日子或生命只是指示死后时期和日子或死后的生命。اَلْاٰخِرَة 这个形容词只能译为 “死后的日子” 、“死后的世界” 、 “死后的生命” 、或 “复生日”, 是错误的。真主向穆圣说:
وَ لَلْاٰخِرَةُ خَیْرٌ لَّكَ مِنَ الْاُوْلٰی
“看啊!你后来的每一时刻都将好过其先前的时刻。” (93:5) 这里 اَلْاٰخِرَة 一字不能作死后的生命解。否则, 不能作为穆圣今世成功的客观证据。在17:105 中真主说:
فَاِذَا جَآءَ وَعْدُ الْاٰخِرَةِ جِئْنَا بِكُمْ لَفِیْفًا
我向犹太人作了许约, 当后者的语言实现时, 我将把他们带到巴勒斯坦。在这里 اَلْاٰخِرَة (后者) 一字所形容的名词不可能是 اَلْحَيَاةْ (生命)。否则, 这句的意思将是: 当今世将毁灭时, 真主把犹太人集合起来带到巴勒斯坦的许约才将完成。这是明显违反理智的。因为当这个世界将不存在, 犹太人如何还能到巴勒斯坦。所以这里 اَلْاٰخِرَة 所形容的名词不可能是 اَلْحَيَاةْ (生命), 要依照前后文气采取适当的其他名词。
وَبِالْاٰخِرَةِ هُمْ يُوْقِنُوْنَ 一句中 اَلْاٰخِرَة 一字能有几个被其形容的名词。例如: (1) اَلدَّارُ الْاٰخِرَة (最后的归宿); (2) اَلْحَيَاةُ الْاٰخِرَة (死后的生命); (3) اَلْبَعْثَةُ الْاٰخِرَة (复生日和穆圣的第二期使命)。(请阅拙著 «对我编译阿汉对照 «古兰经» 及其注释方面之积极性与消极性评论»第二章第五节关于穆圣的第二期使命和 «古兰经» 第62章第3节有关注释。 (4) اَلنَّشْاَةُ الْاٰخِرَة (伊斯
1兰教的复兴), (5) اَلرِّسَالَةُ الْاٰخِرَة (后来的启示) تَاجُ الْعُرُوْس 记载 اَلرِّسَالَةُ 的意思是 اَلْوَحْیُ (启示),所以 اَلْاٰخِرَة 一字可以指后来的启示而这句的意思是敬畏者坚信启示在穆圣以后直到复生日将继续下降。
从上述形容词 اَلْاٰخِرَة和它的五个被形容的名词的说明, 可知从 وَبِالْاٰخِرَةِ هُمْ يُوْقِنُوْنَ 一句的意思不仅是敬畏者坚信死后的世界、死后的生命、死后的日子或复生日, 同时也能有其他几种意思, 特别是意指«古兰经» 62章中所预言的穆圣的后期使命和他的代理人主许迈喜合将在今世的 اَلْاٰخِرَة (后期) 于 اٰخَرِيْن (另一群人) 中到来的喜讯, 而敬畏者应坚信这项诺言在今世的后期完成。这是敬畏者的象征。敬畏者应当依照经训和阿文理解 اَلْاٰخِرَة 一字包括一切将来或后来的事物。要特别注意到«古兰经»中每次叙述 اٰخَرِيْن (后者或后来者) 总是指今世的后来者。后来者与先来者在其所存在时期有先后之别。今世先期来的人称为先来者, 今世后期来的人称为后来者。两世之间相对之下有今世、后世之称, 今世的两个时期之间相对之下也有先后世代之称。今世后期的人称为后来者, 死后的世界称为 اَلْاٰخِرَة。今世的后来世界为什么不可称为今世的 اَلْاٰخِرَة (后者)? «古兰经» 说:
ثُلَّةٌ مِّنَ الْاَوَّلِیْنَ۔ وَ ثُلَّةٌ مِّنَ الْاٰخِرِیْنَ
(有一大部分是先前的人们。还有一大部分是后来的人们)。这两部分人在今世中是先后两期的人。后来的人阿文叫 اٰخَرِيْن, 做为形容词的 اَلْاٰخِرَة (后者) 其所形容的词可以是死后的日子, 也可以是今世的后来日子。穆圣在今世的后来的一夥人中于今世的后期再次来临的预言«古兰经» 有明文记载。«古兰经» 说:
هُوَ الَّذِیْ بَعَثَ فِی الْاُمِّیّٖنَ رَسُوْلًا مِّنْهُمْ…وَّ اٰخَرِیْنَ مِنْهُمْ لَمَّا یَلْحَقُوْا بِهِمْؕ وَ هُوَ الْعَزِیْزُ الْحَكِیْمُ
“他 (安拉) 就在文盲中派遣了他们同夥的一位使者 (穆圣) ……他 (安拉) 将派遣他 (穆圣) 到他们中另外一群人那里去, 那一群人还没有与他们会合。” (62:3-4)
这项预言明显指出穆圣是今世先后两个世代的使者, 后代的人称为 اٰخَرِيْن, 由于他们生于今世的后期与前期的人们不能彼此会面。但所有信仰伊斯兰教、信仰 «古兰经» 的人们应当坚信这一预言和许约。这项许约包括以下四点: (1) 在今世的时期中将有一个 اَلْاٰخِرَة (后者) 即后来的世代, 这个世代的人类称其为 اٰخَرِيْن (后来者); (2) 穆圣的第二使命便在这个后期 (后－世代) 完成; (3) 穆圣不能重来今世, 依照经训的预言, 这使命将由主许迈喜合、受道教长完成。 (4) 在穆圣后期使命时代里也必有真主下降的启示, 所以 اَلْاٰخِرَة 顺理成章地可以解为真主认为敬畏的人必坚信穆圣的后期 (后－世代) 来临并根据经训中的预言坚信主许迈喜合和受道教长的来临和将来的启示。
可是有些短见的学者以为我把 اَلْاٰخِرَة 译为 “将来的－切受约事物” 是纂改«古兰经»。其实如上所述 “将来的－切受约事物” 包括坚信死后的生命、穆圣后期的使命和后期的启示。并没有纂改 «古兰经»。可是我们避免由于他们的寡识短见可能在穆民大众中造成的误解, 将本书中 اَلْاٰخِرَة 一词译为” 将来的－切受约事物” 改为后世。但在此要说明者:我们这里所用后世这个词的意思是死后的日子和生命, 也指在今世的后期中穆圣复兴伊斯兰教的使命、他的代理人主许迈喜合和真主为完成伊斯兰教的后期的使命而下降的一切启示。因为根据汉语, 后世这个词古来就有以下两个意义: (1) 后代、以后的时代。«易•辞下»: “上古穴居而野处, 后世圣人易之以宫室。” (2) 后裔。«史记: 秦始皇纪»:” (大义休明, 垂于后世, 师承勿革。” 所以我们所用的后世一词: 指穆斯林共知的死后的日子和生命, 也指穆圣是后期使者和人类的后代作为穆圣的另一群人参加伊斯兰教。而且这个译词有助于中国文化和伊斯兰教的文化交流。
آیت میں واؤ ہے جس کے معنے ’’اور‘‘کے ہیں۔ ہم نے ’’اور‘‘کی بجائے ’’یا ‘‘استعمال کیا ہے تاکہ مفہوم آسانی سے سمجھ آ سکے۔
6:93; 27:4; 31:5.
2:137, 286; 3:200; 4:61, 137, 163; 5:60.
Belief in the Holy Prophet is the central point so far as belief in the Prophets of God is concerned (2:286; 4:66, 4:137).
Islam makes it obligatory upon its followers to believe in the Divine origin of the teachings of all previous Prophets because God sent His Messengers to all peoples (13:8; 35:25).
Al-Akhirah means, (a) the Last Abode, i.e. the next life; (b) it may also signify the revelation which is to follow. This second meaning of the word finds further exposition in 62:3, 4 where the Qur’an speaks of two advents of the Holy Prophet. His first advent took place among the Arabs in the 7th century of the Christian era when the Qur’an was revealed to him; and his second advent was to take place in the Latter Days in the person of one of his followers. This prophecy found its fulfilment in the person of Ahmad, the Promised Messiah and Founder of the Ahmadiyya Movement.
2:137, 286; 3:200; 4:61, 137, 163; 5:60.
4:70; 7:36; 61:7; 62:4.
Important Words:
انزل (has been revealed) is derived from نزل which means, he descended; or he came down. The literal meaning of the transitive form انزل would, therefore, be, he sent down, or he caused to descend. Figuratively, however, the word has come to be used about anything bestowed by God on man. God being high, everything that comes from Him may be said to descend from above. When used with reference to God’s Word, انزل would mean, He revealed. Thus we say, انزل الله كلامه in the sense of اوحی i.e. God revealed His word (Aqrab).
الآخرة (what is yet to come) is derived from اخر. They say اخرہ i.e. he put it back; he put it behind; he postponed it. The word الآخرة which is the feminine of الآخر i.e. the last one or the latter one, is used as an epithet or an adjective opposed to الاول i.e. the first one. الآخر with a different vowel-point in the central letter, means, "the other" or "another" (Aqrab). The object which the adjective الآخرة in the verse qualifies is understood, most commentators taking it to be الدار, the full expression thus being الدار الآخرة (the last abode). The context, however, shows that here the word understood is not الدارbut الرسالة i.e. الرسالة الآخرة (the message or revelation which is to come). The word; الآخرة has, therefore, been rightly translated here as "that (i.e. the revelation) which is yet to come".
یوقنون (they have firm faith) is derived from ایقن which again is derived from یقن i.e. it became clear and established. ایقن الامر means, he knew the matter well and made sure of it; he was certain about it. یقین means, certainty; becoming sure of a thing beyond doubt; anything sure and established (Aqrab).
Commentary:
This verse describes three more qualities of a متقی i.e. a righteous person. In the previous verse mention was made of faith in general. But as a true believer seeks to know the details of تقوی (righteousness) in order to perfect his faith, he is told here that for its consummation he must believe in the Holy Prophet and through him in the previous Prophets, and must at the same time believe in "what is yet to come". Thus, belief in the Holy Prophet is the central point so far as belief in the Prophets of God is concerned, and no person can become متقی (a truly righteous person) unless he believes in the Holy Prophet.
From the words, that which has been revealed to thee, quite an erroneous inference is sometimes drawn to the effect that it is belief in the Quran and not belief in the Holy Prophet that is enjoined. This view the Quran forcefully contradicts. Besides making it clear in several places that belief in the Prophet is as essential as belief in the Book (e.g.2:286; 4:66; 4:137), the Quran makes the point clear in another way also. At one place we have, He it is Who has sent down to you the Book clearly explained (6:115), and at another, and in like manner have We sent down the Book to thee(O Prophet) (29:48). The fact that God sometimes speaks of the Quran as having been sent to the people and sometimes to the Prophet is not without point. In fact, the difference in construction is full of meaning; for where the Quran is spoken of as having been sent to the people, the intention is to point out that the Quranic teaching is suitable and appropriate for them and is meant for their good; and where the Quran is spoken of as having been sent to the Prophet, the intention is to emphasize that he is not merely the bearer of a message but is the person best fitted to explain the message he has brought and to become an exemplar of the teaching contained in the message. Elsewhere God says, Allah knows best where to place His message (6:125), which is a clear proof of the fact that a Prophet is not merely the bearer of a message, but is selected by God for a higher purpose, i.e. to become a model for his followers; otherwise, anybody can be sent as a bearer of a message and the question of special selection does not arise.
The words, and that which was revealed before thee, illustrate a special characteristic of Islam, i.e. it not only recognizes the truth of all previous Prophets but makes it obligatory upon its followers to believe in the Divine origin of the teachings they brought with them (see also 13:8; 35:25). But it must be remembered that Islam is a complete and final teaching which has superseded all previous teachings. Belief in them, therefore, is only in the sense of reverence for them and not in the sense that a Muslim should act upon them. That is why in the verse under comment God mentions the earlier Scriptures after the Quran and not before it, as the chronological order required, so that the attention of the believers may be drawn to the fact that belief in the previous books is based on the Quran and is not independent of it.
According to the Quran (35:25), Prophets have appeared among all peoples and all nations and we are commanded to believe in all previous revelations, and thus an effective step has been taken to promote peace and harmony among the followers of different religions. The verse applies to no particular Book. Any earlier Book which claims Divine origin and has been accepted for a long time and by a large section of mankind to be the Word of God falls within the meaning of this verse.
The word الآخرة (what is yet to come) means either "the message or revelation which is to follow" or "the Last Abode", i.e. the next life. Of these two meanings the first is more applicable here; for it fits in with the other two parts of the verse which speak of God’s revelations. In this connection it is also noteworthy that while the word ایمان has been used in reference to the past and present revelations, the word یقین has been used in reference to the future ones. This is because ایمان relates to something definite and determined, and as the future revelation was not yet definite and determined at the time when the verse was revealed, so the word یقین was used for it.
The subject of the latter part of this verse, referred to in the words, what is yet to come, finds further exposition in 62:3, 4 where the Quran speaks of two advents of the Holy Prophet. His first advent took place among the Arabs in the 7th century of the Christian era when the Quran was revealed to him; and his second advent was to take place in the latter days of the world in the person of one of his followers who was to come in his spirit and power. This prophecy found its fulfilment in the person of Ahmad, the Promised Messiah and Founder of the Ahmadiyya Movement in Islam, in whose advent have been fulfilled also the prophecies of other Prophets regarding the appearance of a World-Messenger in the Latter Days.
a
2:137, 286; 3:200; 4:61, 137, 163; 5:60.
b
6:93; 27:4; 31:5.
24
就相信主的众先知而言, 相信穆圣, 是信仰的中心 (2:286; 4:66, 137)。
25
伊斯兰教要他的信者们必须相信所有以前的先知所教导的安拉的起源, 因为安拉向所有民族都派遣了使者。(13:8; 35:25)
26
اَلْاٰخِرَة (Al-Akhirah): «古兰经» 包罗万象, 内涵丰富, 具有许多义理。本节中اَلْاٰخِرَة 一字的字意是后者; 后来者。属于形容词。其所形容的词被省略了。有几个字在这里可以做其所形容的名词。把它所形容的那个省略的名词认为只能是 يَوْم (yaum, 日子) 或 اَلْحَيَاة (Al-Hayat, 生命), 并限定日子或生命只是指示死后时期和日子或死后的生命。اَلْاٰخِرَة 这个形容词只能译为 “死后的日子” 、“死后的世界” 、 “死后的生命” 、或 “复生日”, 是错误的。真主向穆圣说:
وَ لَلْاٰخِرَةُ خَیْرٌ لَّكَ مِنَ الْاُوْلٰی
“看啊!你后来的每一时刻都将好过其先前的时刻。” (93:5) 这里 اَلْاٰخِرَة 一字不能作死后的生命解。否则, 不能作为穆圣今世成功的客观证据。在17:105 中真主说:
فَاِذَا جَآءَ وَعْدُ الْاٰخِرَةِ جِئْنَا بِكُمْ لَفِیْفًا
我向犹太人作了许约, 当后者的语言实现时, 我将把他们带到巴勒斯坦。在这里 اَلْاٰخِرَة (后者) 一字所形容的名词不可能是 اَلْحَيَاةْ (生命)。否则, 这句的意思将是: 当今世将毁灭时, 真主把犹太人集合起来带到巴勒斯坦的许约才将完成。这是明显违反理智的。因为当这个世界将不存在, 犹太人如何还能到巴勒斯坦。所以这里 اَلْاٰخِرَة 所形容的名词不可能是 اَلْحَيَاةْ (生命), 要依照前后文气采取适当的其他名词。
وَبِالْاٰخِرَةِ هُمْ يُوْقِنُوْنَ 一句中 اَلْاٰخِرَة 一字能有几个被其形容的名词。例如: (1) اَلدَّارُ الْاٰخِرَة (最后的归宿); (2) اَلْحَيَاةُ الْاٰخِرَة (死后的生命); (3) اَلْبَعْثَةُ الْاٰخِرَة (复生日和穆圣的第二期使命)。(请阅拙著 «对我编译阿汉对照 «古兰经» 及其注释方面之积极性与消极性评论»第二章第五节关于穆圣的第二期使命和 «古兰经» 第62章第3节有关注释。 (4) اَلنَّشْاَةُ الْاٰخِرَة (伊斯
1兰教的复兴), (5) اَلرِّسَالَةُ الْاٰخِرَة (后来的启示) تَاجُ الْعُرُوْس 记载 اَلرِّسَالَةُ 的意思是 اَلْوَحْیُ (启示),所以 اَلْاٰخِرَة 一字可以指后来的启示而这句的意思是敬畏者坚信启示在穆圣以后直到复生日将继续下降。
从上述形容词 اَلْاٰخِرَة和它的五个被形容的名词的说明, 可知从 وَبِالْاٰخِرَةِ هُمْ يُوْقِنُوْنَ 一句的意思不仅是敬畏者坚信死后的世界、死后的生命、死后的日子或复生日, 同时也能有其他几种意思, 特别是意指«古兰经» 62章中所预言的穆圣的后期使命和他的代理人主许迈喜合将在今世的 اَلْاٰخِرَة (后期) 于 اٰخَرِيْن (另一群人) 中到来的喜讯, 而敬畏者应坚信这项诺言在今世的后期完成。这是敬畏者的象征。敬畏者应当依照经训和阿文理解 اَلْاٰخِرَة 一字包括一切将来或后来的事物。要特别注意到«古兰经»中每次叙述 اٰخَرِيْن (后者或后来者) 总是指今世的后来者。后来者与先来者在其所存在时期有先后之别。今世先期来的人称为先来者, 今世后期来的人称为后来者。两世之间相对之下有今世、后世之称, 今世的两个时期之间相对之下也有先后世代之称。今世后期的人称为后来者, 死后的世界称为 اَلْاٰخِرَة。今世的后来世界为什么不可称为今世的 اَلْاٰخِرَة (后者)? «古兰经» 说:
ثُلَّةٌ مِّنَ الْاَوَّلِیْنَ۔ وَ ثُلَّةٌ مِّنَ الْاٰخِرِیْنَ
(有一大部分是先前的人们。还有一大部分是后来的人们)。这两部分人在今世中是先后两期的人。后来的人阿文叫 اٰخَرِيْن, 做为形容词的 اَلْاٰخِرَة (后者) 其所形容的词可以是死后的日子, 也可以是今世的后来日子。穆圣在今世的后来的一夥人中于今世的后期再次来临的预言«古兰经» 有明文记载。«古兰经» 说:
هُوَ الَّذِیْ بَعَثَ فِی الْاُمِّیّٖنَ رَسُوْلًا مِّنْهُمْ…وَّ اٰخَرِیْنَ مِنْهُمْ لَمَّا یَلْحَقُوْا بِهِمْؕ وَ هُوَ الْعَزِیْزُ الْحَكِیْمُ
“他 (安拉) 就在文盲中派遣了他们同夥的一位使者 (穆圣) ……他 (安拉) 将派遣他 (穆圣) 到他们中另外一群人那里去, 那一群人还没有与他们会合。” (62:3-4)
这项预言明显指出穆圣是今世先后两个世代的使者, 后代的人称为 اٰخَرِيْن, 由于他们生于今世的后期与前期的人们不能彼此会面。但所有信仰伊斯兰教、信仰 «古兰经» 的人们应当坚信这一预言和许约。这项许约包括以下四点: (1) 在今世的时期中将有一个 اَلْاٰخِرَة (后者) 即后来的世代, 这个世代的人类称其为 اٰخَرِيْن (后来者); (2) 穆圣的第二使命便在这个后期 (后－世代) 完成; (3) 穆圣不能重来今世, 依照经训的预言, 这使命将由主许迈喜合、受道教长完成。 (4) 在穆圣后期使命时代里也必有真主下降的启示, 所以 اَلْاٰخِرَة 顺理成章地可以解为真主认为敬畏的人必坚信穆圣的后期 (后－世代) 来临并根据经训中的预言坚信主许迈喜合和受道教长的来临和将来的启示。
可是有些短见的学者以为我把 اَلْاٰخِرَة 译为 “将来的－切受约事物” 是纂改«古兰经»。其实如上所述 “将来的－切受约事物” 包括坚信死后的生命、穆圣后期的使命和后期的启示。并没有纂改 «古兰经»。可是我们避免由于他们的寡识短见可能在穆民大众中造成的误解, 将本书中 اَلْاٰخِرَة 一词译为” 将来的－切受约事物” 改为后世。但在此要说明者:我们这里所用后世这个词的意思是死后的日子和生命, 也指在今世的后期中穆圣复兴伊斯兰教的使命、他的代理人主许迈喜合和真主为完成伊斯兰教的后期的使命而下降的一切启示。因为根据汉语, 后世这个词古来就有以下两个意义: (1) 后代、以后的时代。«易•辞下»: “上古穴居而野处, 后世圣人易之以宫室。” (2) 后裔。«史记: 秦始皇纪»:” (大义休明, 垂于后世, 师承勿革。” 所以我们所用的后世一词: 指穆斯林共知的死后的日子和生命, 也指穆圣是后期使者和人类的后代作为穆圣的另一群人参加伊斯兰教。而且这个译词有助于中国文化和伊斯兰教的文化交流。
3
آیت میں واؤ ہے جس کے معنے ’’اور‘‘کے ہیں۔ ہم نے ’’اور‘‘کی بجائے ’’یا ‘‘استعمال کیا ہے تاکہ مفہوم آسانی سے سمجھ آ سکے۔
a
2:137, 286; 3:200; 4:61, 137, 163; 5:60.
b
4:70; 7:36; 61:7; 62:4.
11
Important Words:
انزل (has been revealed) is derived from نزل which means, he descended; or he came down. The literal meaning of the transitive form انزل would, therefore, be, he sent down, or he caused to descend. Figuratively, however, the word has come to be used about anything bestowed by God on man. God being high, everything that comes from Him may be said to descend from above. When used with reference to God’s Word, انزل would mean, He revealed. Thus we say, انزل الله كلامه in the sense of اوحی i.e. God revealed His word (Aqrab).
الآخرة (what is yet to come) is derived from اخر. They say اخرہ i.e. he put it back; he put it behind; he postponed it. The word الآخرة which is the feminine of الآخر i.e. the last one or the latter one, is used as an epithet or an adjective opposed to الاول i.e. the first one. الآخر with a different vowel-point in the central letter, means, "the other" or "another" (Aqrab). The object which the adjective الآخرة in the verse qualifies is understood, most commentators taking it to be الدار, the full expression thus being الدار الآخرة (the last abode). The context, however, shows that here the word understood is not الدارbut الرسالة i.e. الرسالة الآخرة (the message or revelation which is to come). The word; الآخرة has, therefore, been rightly translated here as "that (i.e. the revelation) which is yet to come".
یوقنون (they have firm faith) is derived from ایقن which again is derived from یقن i.e. it became clear and established. ایقن الامر means, he knew the matter well and made sure of it; he was certain about it. یقین means, certainty; becoming sure of a thing beyond doubt; anything sure and established (Aqrab).
Commentary:
This verse describes three more qualities of a متقی i.e. a righteous person. In the previous verse mention was made of faith in general. But as a true believer seeks to know the details of تقوی (righteousness) in order to perfect his faith, he is told here that for its consummation he must believe in the Holy Prophet and through him in the previous Prophets, and must at the same time believe in "what is yet to come". Thus, belief in the Holy Prophet is the central point so far as belief in the Prophets of God is concerned, and no person can become متقی (a truly righteous person) unless he believes in the Holy Prophet.
From the words, that which has been revealed to thee, quite an erroneous inference is sometimes drawn to the effect that it is belief in the Quran and not belief in the Holy Prophet that is enjoined. This view the Quran forcefully contradicts. Besides making it clear in several places that belief in the Prophet is as essential as belief in the Book (e.g.2:286; 4:66; 4:137), the Quran makes the point clear in another way also. At one place we have, He it is Who has sent down to you the Book clearly explained (6:115), and at another, and in like manner have We sent down the Book to thee(O Prophet) (29:48). The fact that God sometimes speaks of the Quran as having been sent to the people and sometimes to the Prophet is not without point. In fact, the difference in construction is full of meaning; for where the Quran is spoken of as having been sent to the people, the intention is to point out that the Quranic teaching is suitable and appropriate for them and is meant for their good; and where the Quran is spoken of as having been sent to the Prophet, the intention is to emphasize that he is not merely the bearer of a message but is the person best fitted to explain the message he has brought and to become an exemplar of the teaching contained in the message. Elsewhere God says, Allah knows best where to place His message (6:125), which is a clear proof of the fact that a Prophet is not merely the bearer of a message, but is selected by God for a higher purpose, i.e. to become a model for his followers; otherwise, anybody can be sent as a bearer of a message and the question of special selection does not arise.
The words, and that which was revealed before thee, illustrate a special characteristic of Islam, i.e. it not only recognizes the truth of all previous Prophets but makes it obligatory upon its followers to believe in the Divine origin of the teachings they brought with them (see also 13:8; 35:25). But it must be remembered that Islam is a complete and final teaching which has superseded all previous teachings. Belief in them, therefore, is only in the sense of reverence for them and not in the sense that a Muslim should act upon them. That is why in the verse under comment God mentions the earlier Scriptures after the Quran and not before it, as the chronological order required, so that the attention of the believers may be drawn to the fact that belief in the previous books is based on the Quran and is not independent of it.
According to the Quran (35:25), Prophets have appeared among all peoples and all nations and we are commanded to believe in all previous revelations, and thus an effective step has been taken to promote peace and harmony among the followers of different religions. The verse applies to no particular Book. Any earlier Book which claims Divine origin and has been accepted for a long time and by a large section of mankind to be the Word of God falls within the meaning of this verse.
The word الآخرة (what is yet to come) means either "the message or revelation which is to follow" or "the Last Abode", i.e. the next life. Of these two meanings the first is more applicable here; for it fits in with the other two parts of the verse which speak of God’s revelations. In this connection it is also noteworthy that while the word ایمان has been used in reference to the past and present revelations, the word یقین has been used in reference to the future ones. This is because ایمان relates to something definite and determined, and as the future revelation was not yet definite and determined at the time when the verse was revealed, so the word یقین was used for it.
The subject of the latter part of this verse, referred to in the words, what is yet to come, finds further exposition in 62:3, 4 where the Quran speaks of two advents of the Holy Prophet. His first advent took place among the Arabs in the 7th century of the Christian era when the Quran was revealed to him; and his second advent was to take place in the latter days of the world in the person of one of his followers who was to come in his spirit and power. This prophecy found its fulfilment in the person of Ahmad, the Promised Messiah and Founder of the Ahmadiyya Movement in Islam, in whose advent have been fulfilled also the prophecies of other Prophets regarding the appearance of a World-Messenger in the Latter Days.
a
6:93; 27:4; 31:5.
b
2:137, 286; 3:200; 4:61, 137, 163; 5:60.
23
Belief in the Holy Prophet is the central point so far as belief in the Prophets of God is concerned (2:286; 4:66, 4:137).
24
Islam makes it obligatory upon its followers to believe in the Divine origin of the teachings of all previous Prophets because God sent His Messengers to all peoples (13:8; 35:25).
25
Al-Akhirah means, (a) the Last Abode, i.e. the next life; (b) it may also signify the revelation which is to follow. This second meaning of the word finds further exposition in 62:3, 4 where the Qur’an speaks of two advents of the Holy Prophet. His first advent took place among the Arabs in the 7th century of the Christian era when the Qur’an was revealed to him; and his second advent was to take place in the Latter Days in the person of one of his followers. This prophecy found its fulfilment in the person of Ahmad, the Promised Messiah and Founder of the Ahmadiyya Movement.
وَقَالَ ٱلَّذِينَ لَا يَعْلَمُونَ لَوْلَا يُكَلِّمُنَا ٱللَّهُ أَوْ تَأْتِينَآ ءَايَةٌ ۗ كَذَٰلِكَ قَالَ ٱلَّذِينَ مِن قَبْلِهِم مِّثْلَ قَوْلِهِمْ ۘ تَشَٰبَهَتْ قُلُوبُهُمْ ۗ قَدْ بَيَّنَّا ٱلْءَايَٰتِ لِقَوْمٍ يُوقِنُونَ
6:38; 20:135; 21:6; 43:54.
قوم کے معنے عربی زبان میں صرف ایک نسل کے انسانوں کے نہیں ہوتے بلکہ اعوان اور انصار کی جماعت کے بھی ہوتے ہیں۔ خواہ دنیوی وجوہ سے تعلق رکھتے ہوں یا دینی یا علمی یا کسی اور وجہ سے۔ تاج العروس میں لکھا ہے اَلْقَوْمُ: اَلْجَمَاعَۃُ مِنَ الرِّجَالِ وَالنِّسَآءِ لِاَنَّ قَوْمَ کُلِّ رَجُلٍ شِیْعَتُہٗ وَعَشِیْرَتُہٗ یعنی قوم کے معنے مردوں اور عورتوں کی ایک جماعت کے ہوتے ہیں کیونکہ قوم انسان کے رشتہ داروں یا اس کے مددگاروں اور ہم خیال لوگوں کی جماعت کا نام ہے۔ پس قوم کا ترجمہ اس جگہ ’’ایسے لوگوں‘‘ کے الفاظ سے کیا گیا ہے۔ کیونکہ اردو میں ایسا کوئی لفظ نہیں جو سیاس
6:38; 20:135; 21:6; 43:54.
It may be noted that whenever disbelievers are spoken of as demanding a Sign, the word "Sign" means either a Sign of their own devising or a Sign of punishment (6:38; 13:28; 20:134, 135; 21:6; 29:51).
6:38; 20:134; 21:6; 43:54.
This verse refers to two very unreasonable demands of the People of the Book—Jews and Christians: (1) That God should speak to them directly and tell them that the Holy Prophet was His true Messenger; (2) That they should be shown Signs of their own devising.
In reply to the first demand, the Quran says that only ignorant people, unacquainted with the ways of God, make such a demand. This demand was made in the time of all the previous Prophets and was rejected as foolish. So it was unreasonable on their part to demand from the Holy Prophet something which their own Prophets had not complied with.
In reply to their demand for a Sign, they are told that signs are sufficient for the guidance of right-minded people have already been shown and they could, if they so desired, profit by them, but nothing could avail an obstinate and perverse person. The fact that a demand for a Sign was made from the Holy Prophet does not show that no Signs had been shown by him. Indeed, if such a demand be considered as proof of the absence of Signs, no Prophet could be proved to have shown any Sign; for a similar demand was made from every Prophet of God, notably Jesus (Matt. 12:38, 39).
It may be also noted here that whenever disbelievers are spoken of as demanding an آیة or Sign, the word means either a Sign of their own devising or a Sign in the form of divine punishment (see 21:6, 7; 6:38-51; 13:28-33; 20:134, 135; 29:51).
c
6:38; 20:135; 21:6; 43:54.
2
قوم کے معنے عربی زبان میں صرف ایک نسل کے انسانوں کے نہیں ہوتے بلکہ اعوان اور انصار کی جماعت کے بھی ہوتے ہیں۔ خواہ دنیوی وجوہ سے تعلق رکھتے ہوں یا دینی یا علمی یا کسی اور وجہ سے۔ تاج العروس میں لکھا ہے اَلْقَوْمُ: اَلْجَمَاعَۃُ مِنَ الرِّجَالِ وَالنِّسَآءِ لِاَنَّ قَوْمَ کُلِّ رَجُلٍ شِیْعَتُہٗ وَعَشِیْرَتُہٗ یعنی قوم کے معنے مردوں اور عورتوں کی ایک جماعت کے ہوتے ہیں کیونکہ قوم انسان کے رشتہ داروں یا اس کے مددگاروں اور ہم خیال لوگوں کی جماعت کا نام ہے۔ پس قوم کا ترجمہ اس جگہ ’’ایسے لوگوں‘‘ کے الفاظ سے کیا گیا ہے۔ کیونکہ اردو میں ایسا کوئی لفظ نہیں جو سیاس
c
6:38; 20:134; 21:6; 43:54.
125
This verse refers to two very unreasonable demands of the People of the Book—Jews and Christians: (1) That God should speak to them directly and tell them that the Holy Prophet was His true Messenger; (2) That they should be shown Signs of their own devising.
In reply to the first demand, the Quran says that only ignorant people, unacquainted with the ways of God, make such a demand. This demand was made in the time of all the previous Prophets and was rejected as foolish. So it was unreasonable on their part to demand from the Holy Prophet something which their own Prophets had not complied with.
In reply to their demand for a Sign, they are told that signs are sufficient for the guidance of right-minded people have already been shown and they could, if they so desired, profit by them, but nothing could avail an obstinate and perverse person. The fact that a demand for a Sign was made from the Holy Prophet does not show that no Signs had been shown by him. Indeed, if such a demand be considered as proof of the absence of Signs, no Prophet could be proved to have shown any Sign; for a similar demand was made from every Prophet of God, notably Jesus (Matt. 12:38, 39).
It may be also noted here that whenever disbelievers are spoken of as demanding an آیة or Sign, the word means either a Sign of their own devising or a Sign in the form of divine punishment (see 21:6, 7; 6:38-51; 13:28-33; 20:134, 135; 29:51).
d
6:38; 20:135; 21:6; 43:54.
141
It may be noted that whenever disbelievers are spoken of as demanding a Sign, the word "Sign" means either a Sign of their own devising or a Sign of punishment (6:38; 13:28; 20:134, 135; 21:6; 29:51).
أَفَحُكْمَ ٱلْجَٰهِلِيَّةِ يَبْغُونَ ۚ وَمَنْ أَحْسَنُ مِنَ ٱللَّهِ حُكْمًا لِّقَوْمٍ يُوقِنُونَ
Important Words:
حکم (judgement) gives a number of meanings including judgement, rule, jurisdiction, dominion, government, ordinance, decree, law; also predica-ment (Lane). See also 2:130; 3:8; 4:36.
682
Important Words:
حکم (judgement) gives a number of meanings including judgement, rule, jurisdiction, dominion, government, ordinance, decree, law; also predica-ment (Lane). See also 2:130; 3:8; 4:36.
754
Hukm means, judgment, rule, jurisdiction, dominion, government, ordinance, decree, law; predicament (Lane).
755
The pre-Islamic period.
وَكَذَٰلِكَ نُرِىٓ إِبْرَٰهِيمَ مَلَكُوتَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَلِيَكُونَ مِنَ ٱلْمُوقِنِينَ
The verse means that God granted Abraham the knowledge of, and an insight into, the natural laws that work in the universe, and of the all- pervading Divine power and control.
Important Words:
ملکوت (kingdom) is derived from ملك i.e. he possessed complete ownership of, and power over. ملکوت means, sovereignty; dominion; great kingdom; power to deal with a thing as one like; the place of holy spirits in the heavens (Aqrab). The word ملکوت is specifically used about the kingdom or dominion of God (Mufradat). See also 1:4.
Commentary:
The word ملکوت (kingdom), as shown above, is peculiar to the dominion of God. Thus the words, And thus did We show Abraham the kingdom of the heavens and the earth, mean, We showed Abraham the power and control which We exercise over every part of the universe. Shihabud-Din Suhrawardi, a great Muslim divine, says in his famous work, the ‘Awariful-Ma‘arif, that when a spiritual wayfarer reaches this stage, i.e. when he is made to witness the sovereignty of God, he is, as it were, spiritually reborn and that no person can be admitted into the presence of God until he has attained this stage. When, however, a man has attained this stage of certainty and conviction, doubt cannot enter his mind, for then he lives in the very presence of God.
821
Important Words:
ملکوت (kingdom) is derived from ملك i.e. he possessed complete ownership of, and power over. ملکوت means, sovereignty; dominion; great kingdom; power to deal with a thing as one like; the place of holy spirits in the heavens (Aqrab). The word ملکوت is specifically used about the kingdom or dominion of God (Mufradat). See also 1:4.
Commentary:
The word ملکوت (kingdom), as shown above, is peculiar to the dominion of God. Thus the words, And thus did We show Abraham the kingdom of the heavens and the earth, mean, We showed Abraham the power and control which We exercise over every part of the universe. Shihabud-Din Suhrawardi, a great Muslim divine, says in his famous work, the ‘Awariful-Ma‘arif, that when a spiritual wayfarer reaches this stage, i.e. when he is made to witness the sovereignty of God, he is, as it were, spiritually reborn and that no person can be admitted into the presence of God until he has attained this stage. When, however, a man has attained this stage of certainty and conviction, doubt cannot enter his mind, for then he lives in the very presence of God.
865
The verse means that God granted Abraham the knowledge of, and an insight into, the natural laws that work in the universe, and of the all- pervading Divine power and control.
وَٱعْبُدْ رَبَّكَ حَتَّىٰ يَأْتِيَكَ ٱلْيَقِينُ
The verse purports to say that inasmuch as the main purpose of the Holy Prophet’s mission, viz. the establishment of the Unity of God, was now going to be fulfilled, he should in joyous thanksgiving extol the praises of God and bow down to Him in devoted prostration.
Important Words:
یقین (death) is derived from یقن and means, removal of doubt; sure knowledge based on thinking and inference; certainty. یقین is of three kinds: علم الیقین and عین الیقین and حق الیقین. The word یقین also means, death (Aqrab & Lane). See also 2:5.
Commentary:
The verse means that now that the hour of victory was coming, the Holy Prophet should devote his time all the more to prayer and devotions without let or hindrance from his enemies who would be deprived of the power of interfering with his work.
The word یقین here signifies "death" but the more common meaning of this word i.e. "certainty" is also applicable here. In this sense, the word یقین would signify the time promised for the punishment of disbelievers and the triumph of truth. Taken in this sense the verse would mean that until that time comes the Holy Prophet and his followers should engage themselves in ever-increasing prayers and devotions in order to ensure its complete and speedy fulfilment.
1801
Important Words:
یقین (death) is derived from یقن and means, removal of doubt; sure knowledge based on thinking and inference; certainty. یقین is of three kinds: علم الیقین and عین الیقین and حق الیقین. The word یقین also means, death (Aqrab & Lane). See also 2:5.
Commentary:
The verse means that now that the hour of victory was coming, the Holy Prophet should devote his time all the more to prayer and devotions without let or hindrance from his enemies who would be deprived of the power of interfering with his work.
The word یقین here signifies "death" but the more common meaning of this word i.e. "certainty" is also applicable here. In this sense, the word یقین would signify the time promised for the punishment of disbelievers and the triumph of truth. Taken in this sense the verse would mean that until that time comes the Holy Prophet and his followers should engage themselves in ever-increasing prayers and devotions in order to ensure its complete and speedy fulfilment.
1527
The verse purports to say that inasmuch as the main purpose of the Holy Prophet’s mission, viz. the establishment of the Unity of God, was now going to be fulfilled, he should in joyous thanksgiving extol the praises of God and bow down to Him in devoted prostration.
قَالَ رَبُّ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَآ ۖ إِن كُنتُم مُّوقِنِينَ
44:8.
b
44:8.
a
44:8.
2722
Commentary:
The words 'Lord of the heavens and the earth' refer to the vastness of God’s dominion in respect of space.
b
44:8.
2106
The words 'Lord of the heavens and the earth' refer to the vastness of God’s dominion in respect of space.
ٱلَّذِينَ يُقِيمُونَ ٱلصَّلَوٰةَ وَيُؤْتُونَ ٱلزَّكَوٰةَ وَهُم بِٱلْءَاخِرَةِ هُمْ يُوقِنُونَ
2:4; 8:4; 14:32; 31:5.
2:4; 8:4; 14:32; 31:5.
2:4; 8:4; 14:32; 31:5.
e
2:4; 8:4; 14:32; 31:5.
a
2:4; 8:4; 14:32; 31:5.
e
2:4; 8:4; 14:32; 31:5.
فَمَكَثَ غَيْرَ بَعِيدٍ فَقَالَ أَحَطتُ بِمَا لَمْ تُحِطْ بِهِۦ وَجِئْتُكَ مِن سَبَإٍۭ بِنَبَإٍ يَقِينٍ
从这节经文看来 هُدْهُدْ (Hudhud, 胡德胡德) 被派出去进行一项重要的国家使命而且给素莱曼带来一件重要消息。沙巴 (Saba’) 可能和 «圣经» 中的示巴 (Sheba) 是一致的 («列王纪» 上, 章10)。这是也门的一个城市, 位于离开萨纳城(صَنْعَاء San‘a’) 大约三天的路程处, 是示巴 (Sheba) 女王的政府所在地。此外, 沙巴是卡特尼 (قَحْطَانِی, Qahtani) 部族中的一个著名的支族。
It appears from this verse that Hud-hud was sent on an important State mission and he brought for Solomon an important piece of news. Saba’ may be identified with Sheba of the Bible (1 Kings, ch. 10). It was a city in Yemen, situated at about three days’ journey from the city of San‘a’ and was the seat of Government of the Queen of Sheba. Moreover, Saba’ is a well-known branch of the Qahtani tribes.
Commentary:
It appears from this verse that "Hudhud" was sent on an important State mission and he brought for Solomon an important piece of news. A rising seemed to have taken place in that region and Solomon marched with his army to quell it and he sent "Hudhud" in advance to collect all necessary information with regard to the real state of affairs obtaining there.
Saba’ may be identified with Sheba of the Bible (1 Kings 10). It was a city in Yemen situated at about three days’ journey from the city of San‘a and was the seat of Government of the Queen of Sheba. Moreover, Saba’ is a well-known branch of the Qahtani tribes.
945
从这节经文看来 هُدْهُدْ (Hudhud, 胡德胡德) 被派出去进行一项重要的国家使命而且给素莱曼带来一件重要消息。沙巴 (Saba’) 可能和 «圣经» 中的示巴 (Sheba) 是一致的 («列王纪» 上, 章10)。这是也门的一个城市, 位于离开萨纳城(صَنْعَاء San‘a’) 大约三天的路程处, 是示巴 (Sheba) 女王的政府所在地。此外, 沙巴是卡特尼 (قَحْطَانِی, Qahtani) 部族中的一个著名的支族。
2828
Commentary:
It appears from this verse that "Hudhud" was sent on an important State mission and he brought for Solomon an important piece of news. A rising seemed to have taken place in that region and Solomon marched with his army to quell it and he sent "Hudhud" in advance to collect all necessary information with regard to the real state of affairs obtaining there.
Saba’ may be identified with Sheba of the Bible (1 Kings 10). It was a city in Yemen situated at about three days’ journey from the city of San‘a and was the seat of Government of the Queen of Sheba. Moreover, Saba’ is a well-known branch of the Qahtani tribes.
2161
It appears from this verse that Hud-hud was sent on an important State mission and he brought for Solomon an important piece of news. Saba’ may be identified with Sheba of the Bible (1 Kings, ch. 10). It was a city in Yemen, situated at about three days’ journey from the city of San‘a’ and was the seat of Government of the Queen of Sheba. Moreover, Saba’ is a well-known branch of the Qahtani tribes.
فَٱصْبِرْ إِنَّ وَعْدَ ٱللَّهِ حَقٌّ ۖ وَلَا يَسْتَخِفَّنَّكَ ٱلَّذِينَ لَا يُوقِنُونَ
Important Words:
یستخفنک (make light of thee) is derived from استخف. They say استخفه i.e. he incited him to ignorance or levity; he made him swerve from right opinion or judgement, (3) he held him in light estimation (Aqrab).
3033
Important Words:
یستخفنک (make light of thee) is derived from استخف. They say استخفه i.e. he incited him to ignorance or levity; he made him swerve from right opinion or judgement, (3) he held him in light estimation (Aqrab).
ٱلَّذِينَ يُقِيمُونَ ٱلصَّلَوٰةَ وَيُؤْتُونَ ٱلزَّكَوٰةَ وَهُم بِٱلْءَاخِرَةِ هُمْ يُوقِنُونَ
2:4; 5:56; 9:71; 27:4.
2:4; 5:56; 9:71; 27:4.
2:4; 5:56; 9:71; 27:4.
e
2:4; 5:56; 9:71; 27:4.
e
2:4; 5:56; 9:71; 27:4.
e
2:4; 5:56; 9:71; 27:4.
وَلَوْ تَرَىٰٓ إِذِ ٱلْمُجْرِمُونَ نَاكِسُوا۟ رُءُوسِهِمْ عِندَ رَبِّهِمْ رَبَّنَآ أَبْصَرْنَا وَسَمِعْنَا فَٱرْجِعْنَا نَعْمَلْ صَٰلِحًا إِنَّا مُوقِنُونَ
23:100, 101; 35:38; 39:59.
رَاٰی کے بعد جب دو مفعول آئیں تو وہاں دل کا دیکھنا مراد ہوتا ہے نہ کہ آنکھوں کا۔ اس وجہ سے ہم نے ’’معلوم ہو جائے‘‘ ترجمہ کیا ہے دیکھنا نہیں کیا۔
عربی میں رُءُ وْ س کا لفظ جمع آیا ہے مگر اردو میں اس موقعہ پر مفرد استعمال کرتے ہیں وہی ہم نے کیا ہے۔
عربی میں بعض دفعہ شرط ظاہر کی جاتی ہے اور جزا محذوف کر دی جاتی ہے اس جگہ بھی ایسا ہی ہے اور مراد یہ ہے کہ اگر اس وقت کا نظارہ تیرے ذہن میں آجائے تو تجھے معلوم ہو جائے گا کہ وہ نہایت ہی ذلت اور شرمندگی محسوس کر رہے ہوں گے۔
23:100, 101; 35:38; 39:59.
23:101; 35:38; 39:59.
Commentary:
It has always happened that at the time of the appearance of a Divine Reformer, the people to whom his Message is addressed become divided into two groups: (a) those who accept his Message and follow him, and (b) those who deny and reject his Message and oppose and persecute him. This and the following several verses refer to and describe the condition and attitude of these two groups of men.
b
23:100, 101; 35:38; 39:59.
1
رَاٰی کے بعد جب دو مفعول آئیں تو وہاں دل کا دیکھنا مراد ہوتا ہے نہ کہ آنکھوں کا۔ اس وجہ سے ہم نے ’’معلوم ہو جائے‘‘ ترجمہ کیا ہے دیکھنا نہیں کیا۔
2
عربی میں رُءُ وْ س کا لفظ جمع آیا ہے مگر اردو میں اس موقعہ پر مفرد استعمال کرتے ہیں وہی ہم نے کیا ہے۔
3
عربی میں بعض دفعہ شرط ظاہر کی جاتی ہے اور جزا محذوف کر دی جاتی ہے اس جگہ بھی ایسا ہی ہے اور مراد یہ ہے کہ اگر اس وقت کا نظارہ تیرے ذہن میں آجائے تو تجھے معلوم ہو جائے گا کہ وہ نہایت ہی ذلت اور شرمندگی محسوس کر رہے ہوں گے۔
b
23:101; 35:38; 39:59.
3066A
Commentary:
It has always happened that at the time of the appearance of a Divine Reformer, the people to whom his Message is addressed become divided into two groups: (a) those who accept his Message and follow him, and (b) those who deny and reject his Message and oppose and persecute him. This and the following several verses refer to and describe the condition and attitude of these two groups of men.
b
23:100, 101; 35:38; 39:59.
وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا۟ ۖ وَكَانُوا۟ بِـَٔايَٰتِنَا يُوقِنُونَ
21:74.
یعنی وہ مامور تھے اور اللہ تعالیٰ کی وحی ان پر نازل ہوتی تھی کہ لوگوں کو ہدایت کی طرف لاؤ۔
صَبْرٌ کے معنی استقلال کے ہوتے ہیں یعنی جب کبھی دنیا میں خرابی پیدا ہوئی اور بعض لوگوں نے خدا کی کتاب کی تبلیغ شروع کی تو جو لوگ خراب ہو گئے تھے انہوں نے ان پر ظلم کرنے شروع کیے۔ مگر وہ اپنی تعلیم اور تبلیغ پر قائم رہے اور انہوں نے ظلم برداشت کیے۔ آخر ان کی اس قربانی کو دیکھ کر خداتعالیٰ نے ان پر وحی نازل کی اور اپنے زمانہ کے لئے ان کو امام بنا دیا۔ تاکہ جو کام پہلے وہ اپنے شوق سے کرتے تھے اب خدا کی وحی کے مطابق کرنے لگ جائیں گویا آسمانی بادشاہت کے ایک افسر بن جائیں۔
21:74.
2:125; 21:74.
c
21:74.
1
یعنی وہ مامور تھے اور اللہ تعالیٰ کی وحی ان پر نازل ہوتی تھی کہ لوگوں کو ہدایت کی طرف لاؤ۔
2
صَبْرٌ کے معنی استقلال کے ہوتے ہیں یعنی جب کبھی دنیا میں خرابی پیدا ہوئی اور بعض لوگوں نے خدا کی کتاب کی تبلیغ شروع کی تو جو لوگ خراب ہو گئے تھے انہوں نے ان پر ظلم کرنے شروع کیے۔ مگر وہ اپنی تعلیم اور تبلیغ پر قائم رہے اور انہوں نے ظلم برداشت کیے۔ آخر ان کی اس قربانی کو دیکھ کر خداتعالیٰ نے ان پر وحی نازل کی اور اپنے زمانہ کے لئے ان کو امام بنا دیا۔ تاکہ جو کام پہلے وہ اپنے شوق سے کرتے تھے اب خدا کی وحی کے مطابق کرنے لگ جائیں گویا آسمانی بادشاہت کے ایک افسر بن جائیں۔
a
2:125; 21:74.
b
21:74.
رَبِّ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَآ ۖ إِن كُنتُم مُّوقِنِينَ
19:66; 37:6; 44:8.
19:66; 37:6; 44:8.
19:66; 37:6; 44:8; 78:38.
Commentary:
The verse points to the object of the appearance of a Divine Reformer which is to call men to God, the Lord of the heavens and the earth, Who gives life and causes death.
a
19:66; 37:6; 44:8.
a
19:66; 37:6; 44:8; 78:38.
3704
Commentary:
The verse points to the object of the appearance of a Divine Reformer which is to call men to God, the Lord of the heavens and the earth, Who gives life and causes death.
a
19:66; 37:6; 44:8.
وَفِى خَلْقِكُمْ وَمَا يَبُثُّ مِن دَآبَّةٍ ءَايَٰتٌ لِّقَوْمٍ يُوقِنُونَ
Commentary:
See preceding verse.
3734A
Commentary:
See preceding verse.
هَٰذَا بَصَٰٓئِرُ لِلنَّاسِ وَهُدًى وَرَحْمَةٌ لِّقَوْمٍ يُوقِنُونَ
7:204.
یعنی اگر تاریخ انسانی پر غور کریں تو معلوم ہوگا کہ ظالم ہمیشہ ظالموں کی مدد کرتے آئے ہیں۔ اور اللہ تعالیٰ ہمیشہ ہی متقیوں کی مدد کرتا آیا ہے۔ اور ان کو پناہ دیتا آیا ہے۔
7:204.
7:204; 12:109.
Commentary:
The verse means that just as the Torah "was a guidance and mercy for the Israelites" (see v. 17 above); similarly, this Book, the Quran, is a guidance and mercy for the whole of humanity for all times to come.
a
7:204.
3
یعنی اگر تاریخ انسانی پر غور کریں تو معلوم ہوگا کہ ظالم ہمیشہ ظالموں کی مدد کرتے آئے ہیں۔ اور اللہ تعالیٰ ہمیشہ ہی متقیوں کی مدد کرتا آیا ہے۔ اور ان کو پناہ دیتا آیا ہے۔
c
7:204; 12:109.
3744
Commentary:
The verse means that just as the Torah "was a guidance and mercy for the Israelites" (see v. 17 above); similarly, this Book, the Quran, is a guidance and mercy for the whole of humanity for all times to come.
c
7:204.
وَفِى ٱلْأَرْضِ ءَايَٰتٌ لِّلْمُوقِنِينَ
أَمْ خَلَقُوا۟ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ ۚ بَل لَّا يُوقِنُونَ
إِنَّ هَٰذَا لَهُوَ حَقُّ ٱلْيَقِينِ
35:32.
اس کے لئے دیکھئے ’’اسلامی اصول کی فلاسفی‘‘ روحانی خزائن جلد۱۰ صفحہ ۴۴۴۔
35:32.
13:20; 22:55; 35:32.
Commentary:
There are three degrees of certainty. viz. علم الیقین and عین الیقین and حق الیقین. Of these the first degree of certainty is knowledge of a thing acquired inferentially as we conclude the existence of fire from the presence of smoke in a place without witnessing the fire itself (علم الیقین). But if we see the fire itself, our knowledge of the existence of fire becomes certainty of the second degree (عین الیقین). Knowledge of a thing we witness with the eye may, however, be further improved through actual experience; for instance by thrusting our hand into the fire. This is the highest stage of certainty which in the language of the Quran is called حق الیقین. The verse means that life after death is certainty of the highest degree. The Surah had opened with the subject of the Resurrection and life after death and has closed on the same subject. This is a special peculiarity of the Quranic style that when a certain Surah begins with the discussion of a particular subject, after dealing exhaustively with it, it ends by briefly referring to the same subject.
b
35:32.
1
اس کے لئے دیکھئے ’’اسلامی اصول کی فلاسفی‘‘ روحانی خزائن جلد۱۰ صفحہ ۴۴۴۔
a
13:20; 22:55; 35:32.
4144
Commentary:
There are three degrees of certainty. viz. علم الیقین and عین الیقین and حق الیقین. Of these the first degree of certainty is knowledge of a thing acquired inferentially as we conclude the existence of fire from the presence of smoke in a place without witnessing the fire itself (علم الیقین). But if we see the fire itself, our knowledge of the existence of fire becomes certainty of the second degree (عین الیقین). Knowledge of a thing we witness with the eye may, however, be further improved through actual experience; for instance by thrusting our hand into the fire. This is the highest stage of certainty which in the language of the Quran is called حق الیقین. The verse means that life after death is certainty of the highest degree. The Surah had opened with the subject of the Resurrection and life after death and has closed on the same subject. This is a special peculiarity of the Quranic style that when a certain Surah begins with the discussion of a particular subject, after dealing exhaustively with it, it ends by briefly referring to the same subject.
a
35:32.