Topic: Attributes
View Aspects
إِنَّ رَبَّكُمُ ٱللَّهُ ٱلَّذِى خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ فِى سِتَّةِ أَيَّامٍ ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ يُغْشِى ٱلَّيْلَ ٱلنَّهَارَ يَطْلُبُهُۥ حَثِيثًا وَٱلشَّمْسَ وَٱلْقَمَرَ وَٱلنُّجُومَ مُسَخَّرَٰتٍۭ بِأَمْرِهِۦٓ ۗ أَلَا لَهُ ٱلْخَلْقُ وَٱلْأَمْرُ ۗ تَبَارَكَ ٱللَّهُ رَبُّ ٱلْعَٰلَمِينَ
13:4; 36:38.
10:4; 11:8; 25:60; 32:5; 41:10-13; 50:39; 57:5.
اَيَّامْ (Ayyam) 是 يَوْم (Yaum) 的复数, 只是意指时间 (1:4); 或者它可意指一段不定的时间, 或者一件事物发展的一个阶段。它不可能推测或肯定这一时期的长短。它可能是 “一千年”, (22:48) 或者 “五万年”。(70:5) 可是Yaum这个单词在这里或者在 «古兰经» 其它任何经文中肯定不是指地球自转所决定的时期。安拉没有给我们透露过所有他的日期和范围。如果安拉的有些日期长达千年以上, 另外一些长达五万年以上, 那么, 还有些可以长达百万年或亿万年以上。科学揭露了这样一事实: 天地经历了亿万年的时期才演变成它们现在这个形状。杰出的穆斯林学者穆海•艾尔•丁•伊本•阿拉比 (مُحْيیُ الدِّيْن اِبْنِ عَرَِبی, Muhyud-Din Ibn-e-Arabi) 的远见, 使人们得到相似的结论。这样, 我们不能绝对肯定完成天地创造这 “六天” 的长度是多久。安拉在不同时期内进行不同的改变工作, 有的花一千年, 另外的花五万年, 还有的甚至花更长的时期。我们能够说的只是, 天地的创造经历了六个很长的周期才趋完全。
( عَرْشArsh) (宝座、帝位) 代表安拉超绝无比的常德 (صِفَات تَنْزِيْهِيَّة, Sifate-Tanzihiyyah), 即任何其它存在物中不能见到的许多常德。在 «忠诚» 章中提及的四个常德, 是他超越无比的常德。这些常德是永恒不变的, 是通过安拉 (类似) 相像的常德 (صِفَات تَشْبِيْهِيَّة, Sifate-Tashbihiyyah)--------即在其它存在物中也或多或少可以见到的那些常德--------显示出来的。后面的这些常德被称为帝位的支持者。它们是众世界的养主, 无限博爱的主, 永久仁慈的主和审判日子的主。帝位代表安拉越绝无比的常德从23:117经文中也可清楚地看出, 它说明 “安拉的独一性” 与他的帝位是密切有关的, 因为正是这种超越无比的常德确实证明安拉独一性, 而安拉的其它的常德人类与他在不同程度上是共有的。 “稳固地奠立了帝位” 这几个字的意思是, 在创造了物质的宇宙之后, 安拉超越无比的常德和相像 (类似) 的常德开始活动, 世界上一切事情都开始按自然界规定的法则运行, 而且它们运行的秩序变得非常完美。(The Larger Edition of the Commentary pp.973-976)。
خَلْق (Khalq, 创造) 与 اَمْر (Amr, 命令) 的区别是, 前一个单词一般的意思是从先前存在的物质中衡量或推断 (演变) 出一件事物; 而后一个单词意味着在没有物质的情况下要产生一件事情, 只发出一个命令用的单词 “有”。 “创造只是他的工作, 制定规定也只是他的工作” 这句话的意思也可以是, 安拉不仅创造了宇宙, 而且行使权威并 (指挥) 控制宇宙。Amr也可意指 “制定法律”。
یعنی نظامِ شمسی اس طرح چلتا ہے کہ یوں معلوم ہوتا ہے کہ جیسے سورج چاند کو پکڑ رہا ہے اور چاند سورج کو پکڑ رہا ہے یعنی تیز رفتاری سے دونوں چکر لگا رہے ہیں جس کے نتیجہ میں رات اور دن پیدا ہوتے ہیں۔
سَخَّرَ کے معنے ہوتے ہیں کَلَّفَہٗ عَمَـلًا بِلَا اُجْرَۃٍ بغیر تنخواہ یا وظیفہ کے کام کرے۔ (اقرب)
13:4; 36:38.
10:4; 11:8; 25:60; 32:5; 41:10-13; 50:39; 57:5.
Ayyam is the plural of Yaum which denotes time absolutely (1:4); or it may signify an indefinite period, or a stage in the development of a thing. It is not possible to surmise and define the length of this period. It may be "a thousand years" (22:48), or "fifty thousand years" (70:5). But the word Yaum definitely does not refer here or in any other verse of the Qur’an as the period of time determined by the rotation of the earth on its axis. God has not disclosed to us the extent of all His days. If some of God’s days extend over a thousand years and others over fifty thousand years, there may be still others which extend over millions or billions of years. Science has disclosed the fact that it took the heavens and the earth millions of years to be evolved into their present shape. A vision of the eminent Muslim scholar, Muhyud-Din Ibn-e- ‘Arabi, leads one to a similar conclusion. Thus we cannot definitely determine the length of the "six days" during which the creation of the
See {54}.
‘Arsh (Throne) represents God’s transcendent attributes (Sifate- Tanzihiyyah), i.e. such attributes as are not found in any other being. The four attributes of God mentioned in Surah Ikhlas are His transcendent attributes. These attributes are eternal and unchangeable and are manifested through God’s attributes of similitude (Sifate-Tashbihiyyah), i.e. such attributes as are found more or less in other beings also. These latter attributes are said to be the bearers of the ‘Arsh. They are Rabbul-‘Alamin, Ar-Rahman, Ar-Rahim and Maliki Yaumid-Din. That ‘Arsh represents the transcendent attributes of God is also clear from 23:117 which shows that the "Unity of God" and His ‘Arsh are intimately connected, for it is the transcendent attributes which constitute the real proof of Divine Unity, other attributes of God being shared by man in different degrees. The words, "Settled Himself on the Throne" signify that aft
The distinction between Khalq (creation) and Amr (command) is that while the former word generally means, the measuring out or evolving of a thing out of pre-existing matter, the latter means, bringing into being without matter by uttering the simple command word "be." The clause, His is the creation and the command, may also mean that God has not only created the universe but He also exercises authority and command over it. Amr also means, the making of laws.
10:4; 11:8; 25:60; 32:5; 41:10-13; 50:39; 57:5.
13:4; 36:38.
Important Words:
عرش (Throne) is substantive from the verb عرش which means, he constructed or built a shed or a building, etc. عرش البیتmeans, he built or constructed the house. عرش بالمکان means, he put up, or lodged, in the house. The saying من العرش الی الفرشmeans, from the highest sphere to the lowness of the earth. عرش means, a shed or building constructed for shade; a house in an absolute sense; a dwelling or a place of abode; the wood upon which one stands when drawing water; the roof of a house or the like; the throne or the seat of a king; the means of support of a thing or an affair; might or power; regal power; sovereignty; dominion. The expression استوی علی العرش means, He (God) reigned as King; He settled Himself on the Throne; He was or became established on the Throne of Power and Majesty (Lane & Aqrab). See also 2:30 & 6:142.
Commentary:
The word یوم (day) also means "time" absolutely (1:4); and it is in this sense that the word has been used in the present verse. It is difficult to say how long these six periods of time were in which, according to this verse, the heavens and the earth were created. They may have extended over hundreds of thousands of years. The word ایام (days) evidently is not used here in the sense of ordinary days of 24 hours, because such days are determined by the rising and setting of the sun and the sun itself, being a part of this universe, came into existence simultaneously with it.
The word ثم (then) shows that after completing the creation of the heavens and the earth in six "days" or six "periods", God settled Himself on the Throne on the seventh day. As the Arabic word سبع (seven) is generally used as a symbol of perfection, the expression would signify that on the seventh day when God became established on the Throne of His Power and Majesty, the universe became in perfect working order.
The "night and day" mentioned in the clause, He makes the night cover the day, have been mentioned here as symbolizing sin and virtue. In fact, the phenomenon of sin in a perfectly ordered universe is explainable only by the phenomenon of night. Just as that part of the earth which is hidden from the sun is covered by darkness; similarly, when a man turns away from God, he becomes involved in the darkness of sin; but when he turns his face towards God, the day dawns for him and he basks in the light of truth and righteousness.
The words, He makes the night cover the day which pursues it swiftly, are explained in 2:165 by the expression "the alternation of night and day." The clause may also imply that it is God’s سنة or practice that after a period of darkness He brings a period of light so that mankind may not suffer.
By using the word مسخرات (all made subservient) with respect to the sun, the moon and the stars, the verse reminds us that it was not in the power of man to make all these planets serve him and that it is God alone Who has placed them at his service. Therefore, if, in spite of these great favours, he would not listen to God’s voice, he would be marked as a transgressor and consequently merit His punishment.
The distinction between خلق (the creation) and امر (the command) is that while the former generally means, the measuring out or evolving of a thing out of pre-existing matter, the latter means, bringing into being without matter by uttering the simple command "Be". The clause, His is the creation and the command, may also mean that God has not only created the universe but also exercises authority and command over it.
For the words, He settled Himself on the Throne, see under 10:4 where the expressions "Divine Throne", and "God’s settling on it" have been fully dealt with.
a
13:4; 36:38.
b
10:4; 11:8; 25:60; 32:5; 41:10-13; 50:39; 57:5.
497
اَيَّامْ (Ayyam) 是 يَوْم (Yaum) 的复数, 只是意指时间 (1:4); 或者它可意指一段不定的时间, 或者一件事物发展的一个阶段。它不可能推测或肯定这一时期的长短。它可能是 “一千年”, (22:48) 或者 “五万年”。(70:5) 可是Yaum这个单词在这里或者在 «古兰经» 其它任何经文中肯定不是指地球自转所决定的时期。安拉没有给我们透露过所有他的日期和范围。如果安拉的有些日期长达千年以上, 另外一些长达五万年以上, 那么, 还有些可以长达百万年或亿万年以上。科学揭露了这样一事实: 天地经历了亿万年的时期才演变成它们现在这个形状。杰出的穆斯林学者穆海•艾尔•丁•伊本•阿拉比 (مُحْيیُ الدِّيْن اِبْنِ عَرَِبی, Muhyud-Din Ibn-e-Arabi) 的远见, 使人们得到相似的结论。这样, 我们不能绝对肯定完成天地创造这 “六天” 的长度是多久。安拉在不同时期内进行不同的改变工作, 有的花一千年, 另外的花五万年, 还有的甚至花更长的时期。我们能够说的只是, 天地的创造经历了六个很长的周期才趋完全。
498
( عَرْشArsh) (宝座、帝位) 代表安拉超绝无比的常德 (صِفَات تَنْزِيْهِيَّة, Sifate-Tanzihiyyah), 即任何其它存在物中不能见到的许多常德。在 «忠诚» 章中提及的四个常德, 是他超越无比的常德。这些常德是永恒不变的, 是通过安拉 (类似) 相像的常德 (صِفَات تَشْبِيْهِيَّة, Sifate-Tashbihiyyah)--------即在其它存在物中也或多或少可以见到的那些常德--------显示出来的。后面的这些常德被称为帝位的支持者。它们是众世界的养主, 无限博爱的主, 永久仁慈的主和审判日子的主。帝位代表安拉越绝无比的常德从23:117经文中也可清楚地看出, 它说明 “安拉的独一性” 与他的帝位是密切有关的, 因为正是这种超越无比的常德确实证明安拉独一性, 而安拉的其它的常德人类与他在不同程度上是共有的。 “稳固地奠立了帝位” 这几个字的意思是, 在创造了物质的宇宙之后, 安拉超越无比的常德和相像 (类似) 的常德开始活动, 世界上一切事情都开始按自然界规定的法则运行, 而且它们运行的秩序变得非常完美。(The Larger Edition of the Commentary pp.973-976)。
499
خَلْق (Khalq, 创造) 与 اَمْر (Amr, 命令) 的区别是, 前一个单词一般的意思是从先前存在的物质中衡量或推断 (演变) 出一件事物; 而后一个单词意味着在没有物质的情况下要产生一件事情, 只发出一个命令用的单词 “有”。 “创造只是他的工作, 制定规定也只是他的工作” 这句话的意思也可以是, 安拉不仅创造了宇宙, 而且行使权威并 (指挥) 控制宇宙。Amr也可意指 “制定法律”。
1
یعنی نظامِ شمسی اس طرح چلتا ہے کہ یوں معلوم ہوتا ہے کہ جیسے سورج چاند کو پکڑ رہا ہے اور چاند سورج کو پکڑ رہا ہے یعنی تیز رفتاری سے دونوں چکر لگا رہے ہیں جس کے نتیجہ میں رات اور دن پیدا ہوتے ہیں۔
2
سَخَّرَ کے معنے ہوتے ہیں کَلَّفَہٗ عَمَـلًا بِلَا اُجْرَۃٍ بغیر تنخواہ یا وظیفہ کے کام کرے۔ (اقرب)
a
10:4; 11:8; 25:60; 32:5; 41:10-13; 50:39; 57:5.
b
13:4; 36:38.
954
Important Words:
عرش (Throne) is substantive from the verb عرش which means, he constructed or built a shed or a building, etc. عرش البیتmeans, he built or constructed the house. عرش بالمکان means, he put up, or lodged, in the house. The saying من العرش الی الفرشmeans, from the highest sphere to the lowness of the earth. عرش means, a shed or building constructed for shade; a house in an absolute sense; a dwelling or a place of abode; the wood upon which one stands when drawing water; the roof of a house or the like; the throne or the seat of a king; the means of support of a thing or an affair; might or power; regal power; sovereignty; dominion. The expression استوی علی العرش means, He (God) reigned as King; He settled Himself on the Throne; He was or became established on the Throne of Power and Majesty (Lane & Aqrab). See also 2:30 & 6:142.
Commentary:
The word یوم (day) also means "time" absolutely (1:4); and it is in this sense that the word has been used in the present verse. It is difficult to say how long these six periods of time were in which, according to this verse, the heavens and the earth were created. They may have extended over hundreds of thousands of years. The word ایام (days) evidently is not used here in the sense of ordinary days of 24 hours, because such days are determined by the rising and setting of the sun and the sun itself, being a part of this universe, came into existence simultaneously with it.
The word ثم (then) shows that after completing the creation of the heavens and the earth in six "days" or six "periods", God settled Himself on the Throne on the seventh day. As the Arabic word سبع (seven) is generally used as a symbol of perfection, the expression would signify that on the seventh day when God became established on the Throne of His Power and Majesty, the universe became in perfect working order.
The "night and day" mentioned in the clause, He makes the night cover the day, have been mentioned here as symbolizing sin and virtue. In fact, the phenomenon of sin in a perfectly ordered universe is explainable only by the phenomenon of night. Just as that part of the earth which is hidden from the sun is covered by darkness; similarly, when a man turns away from God, he becomes involved in the darkness of sin; but when he turns his face towards God, the day dawns for him and he basks in the light of truth and righteousness.
The words, He makes the night cover the day which pursues it swiftly, are explained in 2:165 by the expression "the alternation of night and day." The clause may also imply that it is God’s سنة or practice that after a period of darkness He brings a period of light so that mankind may not suffer.
By using the word مسخرات (all made subservient) with respect to the sun, the moon and the stars, the verse reminds us that it was not in the power of man to make all these planets serve him and that it is God alone Who has placed them at his service. Therefore, if, in spite of these great favours, he would not listen to God’s voice, he would be marked as a transgressor and consequently merit His punishment.
The distinction between خلق (the creation) and امر (the command) is that while the former generally means, the measuring out or evolving of a thing out of pre-existing matter, the latter means, bringing into being without matter by uttering the simple command "Be". The clause, His is the creation and the command, may also mean that God has not only created the universe but also exercises authority and command over it.
For the words, He settled Himself on the Throne, see under 10:4 where the expressions "Divine Throne", and "God’s settling on it" have been fully dealt with.
a
13:4; 36:38.
b
10:4; 11:8; 25:60; 32:5; 41:10-13; 50:39; 57:5.
984
Ayyam is the plural of Yaum which denotes time absolutely (1:4); or it may signify an indefinite period, or a stage in the development of a thing. It is not possible to surmise and define the length of this period. It may be "a thousand years" (22:48), or "fifty thousand years" (70:5). But the word Yaum definitely does not refer here or in any other verse of the Qur’an as the period of time determined by the rotation of the earth on its axis. God has not disclosed to us the extent of all His days. If some of God’s days extend over a thousand years and others over fifty thousand years, there may be still others which extend over millions or billions of years. Science has disclosed the fact that it took the heavens and the earth millions of years to be evolved into their present shape. A vision of the eminent Muslim scholar, Muhyud-Din Ibn-e- ‘Arabi, leads one to a similar conclusion. Thus we cannot definitely determine the length of the "six days" during which the creation of the
985
See {54}.
986
‘Arsh (Throne) represents God’s transcendent attributes (Sifate- Tanzihiyyah), i.e. such attributes as are not found in any other being. The four attributes of God mentioned in Surah Ikhlas are His transcendent attributes. These attributes are eternal and unchangeable and are manifested through God’s attributes of similitude (Sifate-Tashbihiyyah), i.e. such attributes as are found more or less in other beings also. These latter attributes are said to be the bearers of the ‘Arsh. They are Rabbul-‘Alamin, Ar-Rahman, Ar-Rahim and Maliki Yaumid-Din. That ‘Arsh represents the transcendent attributes of God is also clear from 23:117 which shows that the "Unity of God" and His ‘Arsh are intimately connected, for it is the transcendent attributes which constitute the real proof of Divine Unity, other attributes of God being shared by man in different degrees. The words, "Settled Himself on the Throne" signify that aft
987
The distinction between Khalq (creation) and Amr (command) is that while the former word generally means, the measuring out or evolving of a thing out of pre-existing matter, the latter means, bringing into being without matter by uttering the simple command word "be." The clause, His is the creation and the command, may also mean that God has not only created the universe but He also exercises authority and command over it. Amr also means, the making of laws.
ٱلرَّحْمَٰنُ عَلَى ٱلْعَرْشِ ٱسْتَوَىٰ
7:55; 10:4.
Briefly, "The Throne" represents the transcendent attributes of God, i.e. the attributes which are technically known as Siffat-e-Tanzihiyyah. These attributes, which are eternal and unchangeable and are God’s exclusive prerogatives are manifested through His other attributes which are known as Siffat-e-Tashbihiyyah, i.e. such attributes as are found more or less in human beings also. The former attributes, i.e. transcendent attributes, are said to constitute God’s Throne and the latter attributes are the bearers of His Throne. See also {986}& {1233}.
7:55; 10:4.
Important Words:
For a detailed explanation of عرش (Throne) see 7:55 and 10:4. Briefly, the word represents the transcendent attributes of God, i.e. the attributes which are technically known as صفات تنزیھیة. These attributes which are eternal and unchangeable and are God’s exclusive possession are manifested through God’s other attributes which are known as صفات تشبیھیة i.e. such attributes as are found more or less in other beings also. The former attributes i.e. transcendent attributes, are said to constitute God’s Throne and the latter attributes i.e. صفات تشبیھیةare the bearers of His Throne.
Commentary:
The verse continues the theme of the previous and the succeeding verses—the theme of the Almightiness and Majesty of God.
As this chapter, like its predecessor, Surah Maryam, primarily contains a repudiation of Christian dogmas and doctrines, the Divine attribute الرحمن (the Gracious) has been repeatedly mentioned in both of them because this attribute demolishes the basic Christian doctrine of Atonement. It further points to the fact that the revelation of the Quran, in fact of all Divine Scriptures, is subject to this attribute. This subject has also been dealt with in some detail in vv. 55:2-3.
c
7:55; 10:4.
812
简单地说, “帝位” 代表安拉超越宇宙的常德, 即术语上称为 صِفَاتِ تَنْزِيْهِيَّة (Sifat-e-Tanzihiyyah)。这些常德是永恒不变的, 是安拉独有的特性, 这些常德通过安拉的另一些常德才显现的。那一些常德称为 صِفَاتِ تَشْبِيْهِيَّة (Sifat-e-Tashbihiyyah), 在人类中或多或少也能见到安拉的另一些常德。前种常德, 即超越宇宙的常德, 说是构成安拉帝位的, 而后种常德是安拉帝位的支柱。请参阅注释498和580。
a
7:55; 10:4.
2242
Important Words:
For a detailed explanation of عرش (Throne) see 7:55 and 10:4. Briefly, the word represents the transcendent attributes of God, i.e. the attributes which are technically known as صفات تنزیھیة. These attributes which are eternal and unchangeable and are God’s exclusive possession are manifested through God’s other attributes which are known as صفات تشبیھیة i.e. such attributes as are found more or less in other beings also. The former attributes i.e. transcendent attributes, are said to constitute God’s Throne and the latter attributes i.e. صفات تشبیھیةare the bearers of His Throne.
Commentary:
The verse continues the theme of the previous and the succeeding verses—the theme of the Almightiness and Majesty of God.
As this chapter, like its predecessor, Surah Maryam, primarily contains a repudiation of Christian dogmas and doctrines, the Divine attribute الرحمن (the Gracious) has been repeatedly mentioned in both of them because this attribute demolishes the basic Christian doctrine of Atonement. It further points to the fact that the revelation of the Quran, in fact of all Divine Scriptures, is subject to this attribute. This subject has also been dealt with in some detail in vv. 55:2-3.
c
7:55; 10:4.
1809
Briefly, "The Throne" represents the transcendent attributes of God, i.e. the attributes which are technically known as Siffat-e-Tanzihiyyah. These attributes, which are eternal and unchangeable and are God’s exclusive prerogatives are manifested through His other attributes which are known as Siffat-e-Tashbihiyyah, i.e. such attributes as are found more or less in human beings also. The former attributes, i.e. transcendent attributes, are said to constitute God’s Throne and the latter attributes are the bearers of His Throne. See also {986}& {1233}.
لَمْ يَلِدْ وَلَمْ يُولَدْ
17:112; 19:93; 25:3; 37:153.
安拉的常德 (As-Samad) (独立而为万物所求) 在以上一节经文中曾被提到, 是为证实这一认识的, 即安拉是独一的、唯一的、独特的 (Ahad), 而现在在这节经文中提到常德 “他不生(子女), 也不是被生的” 是为了说明安拉他是超脱需要之外的 اَلصَّمَد (As-Samad), 因为如果他确有需要的话, 那就假定他需要某人协助他推行自己的工作, 而这个人又是他推行工作中的不可或缺者, 而且, 又须在他死后继续他的工作, 这是由于任何继承他的人, 或被他人继承者都难免一死之故。安拉既不继承人亦不被人继承。他永存、无穷、绝对, 具备一切完美的常德。
یہ آیت بھی توحید کامل پر دلالت کرتی ہے کیونکہ جس نے کسی کو جنا نہ ہو وہ یا تو بانجھ ہوتا ہے اور یا پھر ایسی ہستیوں میں سے ہوتا ہے جو کہ تغیر پذیر نہیں ہوتیں جیسے پہاڑیاں اور دریا وغیرہ۔ لیکن خداتعالیٰ کے متعلق کہا گیا ہے کہ وہ رَفِیْعٌ ہے یعنی اپنی شان میں بہت بلند ہے۔ پس پہاڑیوں اور دریاؤں کو اس سے کوئی نسبت نہیں ہو سکتی۔ اور نہ وہ جنا گیا ہے کے الفاظ بھی توحید کامل پر دلالت کرتے ہیں۔ کیونکہ خداتعالیٰ کے سوا کوئی ایسا وجود دنیا میں نظر نہیں آتا جس کو کسی نے نہیں جنا‘ خواہ وہ معبود کہلاتا ہو یا نہ کہلاتا ہو۔
17:112; 19:93; 25:3; 37:153.
The Divine attribute As-Samad (Independent and Besought of all) was mentioned in the previous verse to establish the claim that Allah is Ahad (One, Alone, Unique) and now in the present verse the Divine attribute 'He begets not, nor is He begotten' is mentioned to show that He is As-Samad (He is above need), because the presence of need in Him presupposes that He requires the assistance of someone without whom He cannot carry on His work, and who should continue His work after He is dead, inasmuch as all those beings that succeed, or are succeeded by, others are subject to death. Allah has succeeded no one and will be succeeded by no one. He is complete in all His attributes and is Eternal, Everlasting and Absolute.
17:112; 19:93; 25:3; 37:153.
Commentary:
The Divine attribute الصمد (Independent and Besought of all) was mentioned in the previous verse to establish the claim that Allah is احد (One, Alone, the Unique), and now in the verse under comment the Divine attribute لم یلد و لم یولد (He begets not, nor is He begotten) is mentioned to show that He is الصمد i.e. God is above need, because the presence of need presupposes that He requires the assistance of someone without whom He cannot carry on His work, and who should continue His work, after He is dead, inasmuch as all those beings that succeed, or are succeeded by others, are subject to death, but those things which need no successor and do not die before fulfilling the object of their creation, such as the sun, the moon, the oceans, the mountains, etc., are not subject to death or destruction. Thus Allah Who has succeeded no one and will be succeeded by no one is complete in all His attributes and is Eternal, Everlasting and Absolute.
a
17:112; 19:93; 25:3; 37:153.
1822
安拉的常德 (As-Samad) (独立而为万物所求) 在以上一节经文中曾被提到, 是为证实这一认识的, 即安拉是独一的、唯一的、独特的 (Ahad), 而现在在这节经文中提到常德 “他不生(子女), 也不是被生的” 是为了说明安拉他是超脱需要之外的 اَلصَّمَد (As-Samad), 因为如果他确有需要的话, 那就假定他需要某人协助他推行自己的工作, 而这个人又是他推行工作中的不可或缺者, 而且, 又须在他死后继续他的工作, 这是由于任何继承他的人, 或被他人继承者都难免一死之故。安拉既不继承人亦不被人继承。他永存、无穷、绝对, 具备一切完美的常德。
2
یہ آیت بھی توحید کامل پر دلالت کرتی ہے کیونکہ جس نے کسی کو جنا نہ ہو وہ یا تو بانجھ ہوتا ہے اور یا پھر ایسی ہستیوں میں سے ہوتا ہے جو کہ تغیر پذیر نہیں ہوتیں جیسے پہاڑیاں اور دریا وغیرہ۔ لیکن خداتعالیٰ کے متعلق کہا گیا ہے کہ وہ رَفِیْعٌ ہے یعنی اپنی شان میں بہت بلند ہے۔ پس پہاڑیوں اور دریاؤں کو اس سے کوئی نسبت نہیں ہو سکتی۔ اور نہ وہ جنا گیا ہے کے الفاظ بھی توحید کامل پر دلالت کرتے ہیں۔ کیونکہ خداتعالیٰ کے سوا کوئی ایسا وجود دنیا میں نظر نہیں آتا جس کو کسی نے نہیں جنا‘ خواہ وہ معبود کہلاتا ہو یا نہ کہلاتا ہو۔
a
17:112; 19:93; 25:3; 37:153.
4869
Commentary:
The Divine attribute الصمد (Independent and Besought of all) was mentioned in the previous verse to establish the claim that Allah is احد (One, Alone, the Unique), and now in the verse under comment the Divine attribute لم یلد و لم یولد (He begets not, nor is He begotten) is mentioned to show that He is الصمد i.e. God is above need, because the presence of need presupposes that He requires the assistance of someone without whom He cannot carry on His work, and who should continue His work, after He is dead, inasmuch as all those beings that succeed, or are succeeded by others, are subject to death, but those things which need no successor and do not die before fulfilling the object of their creation, such as the sun, the moon, the oceans, the mountains, etc., are not subject to death or destruction. Thus Allah Who has succeeded no one and will be succeeded by no one is complete in all His attributes and is Eternal, Everlasting and Absolute.
a
17:112; 19:93; 25:3; 37:153.
3468
The Divine attribute As-Samad (Independent and Besought of all) was mentioned in the previous verse to establish the claim that Allah is Ahad (One, Alone, Unique) and now in the present verse the Divine attribute 'He begets not, nor is He begotten' is mentioned to show that He is As-Samad (He is above need), because the presence of need in Him presupposes that He requires the assistance of someone without whom He cannot carry on His work, and who should continue His work after He is dead, inasmuch as all those beings that succeed, or are succeeded by, others are subject to death. Allah has succeeded no one and will be succeeded by no one. He is complete in all His attributes and is Eternal, Everlasting and Absolute.