Topic: The Prophet, (An-Nabi)
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وَلَوْ كَانُوا۟ يُؤْمِنُونَ بِٱللَّهِ وَٱلنَّبِىِّ وَمَآ أُنزِلَ إِلَيْهِ مَا ٱتَّخَذُوهُمْ أَوْلِيَآءَ وَلَٰكِنَّ كَثِيرًا مِّنْهُمْ فَٰسِقُونَ
The Prophet referred to in this verse is the Holy Prophet, for wherever in the Qur’an the word an-Nabi (the Prophet) is used, it invariably refers to the Holy Prophet. Even the Gospels referred to him as "that Prophet" (John, 1: 21-25), i.e. the Prophet whose advent was foretold in Deut. 18:18.
Commentary:
The Prophet referred to in this verse is the Holy Prophet of Islam and not Moses; for wherever the Quran used the word النبی (the Prophet), it invariably refers to the Holy Prophet. Even the Jews referred to him as "that Prophet" (see John 1:21, 25), i.e. the Prophet whose advent had been foretold in Deut. 18:18.
The verse means to say that if Jews had accepted the Holy Prophet and acted upon the Quranic principle that when making friends with others those who are nearer in faith should be given preference over those who are not, they would never have preferred idolaters to Muslims as friends; for, while the latter have most things in common with them and believe in all their Prophets, the former do not. In contravention of this great principle, however, Jews, to their own detriment, not only chose to make friends with idolaters in preference to Muslims, but even declared the former to be better guided than the latter (4:52).
712
Commentary:
The Prophet referred to in this verse is the Holy Prophet of Islam and not Moses; for wherever the Quran used the word النبی (the Prophet), it invariably refers to the Holy Prophet. Even the Jews referred to him as "that Prophet" (see John 1:21, 25), i.e. the Prophet whose advent had been foretold in Deut. 18:18.
The verse means to say that if Jews had accepted the Holy Prophet and acted upon the Quranic principle that when making friends with others those who are nearer in faith should be given preference over those who are not, they would never have preferred idolaters to Muslims as friends; for, while the latter have most things in common with them and believe in all their Prophets, the former do not. In contravention of this great principle, however, Jews, to their own detriment, not only chose to make friends with idolaters in preference to Muslims, but even declared the former to be better guided than the latter (4:52).
784
The Prophet referred to in this verse is the Holy Prophet, for wherever in the Qur’an the word an-Nabi (the Prophet) is used, it invariably refers to the Holy Prophet. Even the Gospels referred to him as "that Prophet" (John, 1: 21-25), i.e. the Prophet whose advent was foretold in Deut. 18:18.
يَٰٓأَيُّهَا ٱلنَّبِىُّ ٱتَّقِ ٱللَّهَ وَلَا تُطِعِ ٱلْكَٰفِرِينَ وَٱلْمُنَٰفِقِينَ ۗ إِنَّ ٱللَّهَ كَانَ عَلِيمًا حَكِيمًا
在本节经文中以及在 «古兰经» 中的其他几处, 穆圣一直被称呼为 اَلنَّبِی (An-Nabi, 先知)。没有别的先知在任何启示经文中或 «古兰经» 中曾被这样称呼。所有其他先知都以他们的本身姓名称呼。这一称呼上的独特性表明了穆圣是 An-Nabi, 即杰出的先知。或者, 这一称呼方式也许就是指 «圣经» 中一个预言所讲的 “那位先知” 的降临 («约翰» 1:21, 25)。
The Holy Prophet has been addressed as An-Nabi (The Prophet) in this verse and at several other places in the Qur’an. No other Prophet in any revealed Scripture, or in the Qur’an, has been addressed as such. All other Prophets have been addressed by their proper names. This peculiarity of address shows that the Holy Prophet is An-Nabi, i.e. the Prophet par excellence. Or, the reference in this form of address may be to a biblical Prophecy in which the advent of "that Prophet" has been foretold (John, 1: 21, 25).
Commentary:
In deference to his very exalted spiritual rank the Holy Prophet has been addressed as النبی (the Prophet) in the present verse and at several other places in the Quran. No other Prophet in any revealed Scripture or in the Quran has been addressed as such. All the Prophets have been addressed by their proper names. This peculiarity of address for the Holy Prophet has been adopted to show that he alone is النبی i.e. the Prophet par excellence. Or the reference in this form of address may be to a Biblical prophecy in which the advent of "that Prophet" has been foretold. The prophecy clearly and definitely applies only to the Holy Prophet.
Incidentally, according to Quranic idiom the word النبی (the Prophet) implies also the followers of the Holy Prophet.
1021
在本节经文中以及在 «古兰经» 中的其他几处, 穆圣一直被称呼为 اَلنَّبِی (An-Nabi, 先知)。没有别的先知在任何启示经文中或 «古兰经» 中曾被这样称呼。所有其他先知都以他们的本身姓名称呼。这一称呼上的独特性表明了穆圣是 An-Nabi, 即杰出的先知。或者, 这一称呼方式也许就是指 «圣经» 中一个预言所讲的 “那位先知” 的降临 («约翰» 1:21, 25)。
3075A
Commentary:
In deference to his very exalted spiritual rank the Holy Prophet has been addressed as النبی (the Prophet) in the present verse and at several other places in the Quran. No other Prophet in any revealed Scripture or in the Quran has been addressed as such. All the Prophets have been addressed by their proper names. This peculiarity of address for the Holy Prophet has been adopted to show that he alone is النبی i.e. the Prophet par excellence. Or the reference in this form of address may be to a Biblical prophecy in which the advent of "that Prophet" has been foretold. The prophecy clearly and definitely applies only to the Holy Prophet.
Incidentally, according to Quranic idiom the word النبی (the Prophet) implies also the followers of the Holy Prophet.
2329
The Holy Prophet has been addressed as An-Nabi (The Prophet) in this verse and at several other places in the Qur’an. No other Prophet in any revealed Scripture, or in the Qur’an, has been addressed as such. All other Prophets have been addressed by their proper names. This peculiarity of address shows that the Holy Prophet is An-Nabi, i.e. the Prophet par excellence. Or, the reference in this form of address may be to a biblical Prophecy in which the advent of "that Prophet" has been foretold (John, 1: 21, 25).