Topic: Of Allah
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فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا۟ فِىٓ أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُوا۟ تَسْلِيمًا
4:60.
The commandment pertains to the Holy Prophet as Head of the Muslim State and may, therefore, apply also to his Rightly-guided Successors.
4:60.
Important Words:
حرجا (demur) is the noun-infinitive from حرج meaning, it was or became narrow; or he became disquieted and contracted in his bosom; he doubted, because doubt disquiets the mind; he became straitened or in difficulty, particularly owing to the commission of a sin or crime for which he deserved punishment; حرجا therefore means, straitness; difficulty; a sin or crime or an act of disobedience for which one deserves punishment (Lane & Aqrab).
Commentary:
It should be noted that the injunction contained in this verse does not refer to the Holy Prophet alone. The verse speaks of the settlement of disputes, and so the injunction contained in it should be taken to pertain not to the person of the Holy Prophet but to him as Head of the Muslim State and is, therefore, applicable to his Successors as well. Muslims should not only have their disputes settled in accordance with the Law of Islam but should submit to the awards of those in authority with cheerfulness. The injunction is most essential for the maintenance of solidarity among the Muslim community. In fact, the chief cause of discord in a community is that people should regard their own judgement as right and should refuse to give to those in authority their due. The verse requires the Faithful not only to refer their differences to the Holy Prophet, and for that matter to his Successors, deputies and representatives, but to submit to their decisions cheerfully and without demur.
b
4:60.
333
指令属于穆斯林国家领袖, 穆圣, 因此也可适用于他的得到正确指引的继承者们。
b
4:60.
538
Important Words:
حرجا (demur) is the noun-infinitive from حرج meaning, it was or became narrow; or he became disquieted and contracted in his bosom; he doubted, because doubt disquiets the mind; he became straitened or in difficulty, particularly owing to the commission of a sin or crime for which he deserved punishment; حرجا therefore means, straitness; difficulty; a sin or crime or an act of disobedience for which one deserves punishment (Lane & Aqrab).
Commentary:
It should be noted that the injunction contained in this verse does not refer to the Holy Prophet alone. The verse speaks of the settlement of disputes, and so the injunction contained in it should be taken to pertain not to the person of the Holy Prophet but to him as Head of the Muslim State and is, therefore, applicable to his Successors as well. Muslims should not only have their disputes settled in accordance with the Law of Islam but should submit to the awards of those in authority with cheerfulness. The injunction is most essential for the maintenance of solidarity among the Muslim community. In fact, the chief cause of discord in a community is that people should regard their own judgement as right and should refuse to give to those in authority their due. The verse requires the Faithful not only to refer their differences to the Holy Prophet, and for that matter to his Successors, deputies and representatives, but to submit to their decisions cheerfully and without demur.
b
4:60.
626
The commandment pertains to the Holy Prophet as Head of the Muslim State and may, therefore, apply also to his Rightly-guided Successors.
لَعَمْرُكَ إِنَّهُمْ لَفِى سَكْرَتِهِمْ يَعْمَهُونَ
Important Words:
لعمرك (by thy life). عمر (‘amrun) is the same as عمر (‘umurun) and means, life or the age to which life extends or the period in which the body is inhabited by life. The Arabs say لعمرك لافعلن کذالك i.e. by thy life I will assuredly do such a thing. The expression لعمرك therefore means, by thy life; or by thy religion, for عمر (‘amrun) also means religion (Lane).
Commentary:
This verse is addressed to the Holy Prophet by God and not to Lot by the angels, as some commentators seem to think.
The expression لعمرك (by thy life) therefore beautifully hints at the purity of the Holy Prophet’s life by citing it as a witness against the wickedness of evildoers.
The case of Lot was in fact similar to that of the Holy Prophet in more than one respect. Just as the people of Lot prohibited him from entertaining outsiders, fearing lest the latter should conspire against them, similarly the Meccans prohibited the Holy Prophet from having any dealings with strangers, for they feared that he might form an alliance with outside people and thus seek to do them harm. And just as Lot had his two daughters married among his enemies, similarly the Holy Prophet had three of his daughters married among disbelievers: Ruqayyah and Ummi Kulthum having been married to ‘Utbah and Shaibah, the two sons of Abu Lahab and Zainab to Abul ‘As bin ar-Rabi‘. The relevancy of the present verse to the previous one is that the Holy Prophet felt grieved by the reference to Lot’s daughters having been married among his opponents, for this reminded him of his own daughters who were married among disbelievers and of their being likely to suffer at the hands of their husbands. God has therefore here consoled the Holy Prophet by saying to him, "Your enemies have indeed proved more wicked than the people of Lot, who at least abstained from persecuting his daughters. But We offer your whole life as a witness that even as Lot’s people were punished by God, your people, who are the greater sinners, will not escape God’s punishment for persecuting you who are by far a greater Prophet."
It may also be briefly mentioned in passing that God’s swearing by His creatures is quite different from man’s swearing by them. When a man swears by a thing other than God, he does so to express his special reverence for it, which is denounced by the Quran. But God swears by a thing in order to offer it as a witness for establishing the truth of a certain claim and He, being the Creator of all things, has the right to offer anything as a witness. But man cannot do so. It is therefore not allowed to him to swear by anything except God. For a full discussion of the subject of "oaths" in the Quran and their significance see under 75:2.
1776
Important Words:
لعمرك (by thy life). عمر (‘amrun) is the same as عمر (‘umurun) and means, life or the age to which life extends or the period in which the body is inhabited by life. The Arabs say لعمرك لافعلن کذالك i.e. by thy life I will assuredly do such a thing. The expression لعمرك therefore means, by thy life; or by thy religion, for عمر (‘amrun) also means religion (Lane).
Commentary:
This verse is addressed to the Holy Prophet by God and not to Lot by the angels, as some commentators seem to think.
The expression لعمرك (by thy life) therefore beautifully hints at the purity of the Holy Prophet’s life by citing it as a witness against the wickedness of evildoers.
The case of Lot was in fact similar to that of the Holy Prophet in more than one respect. Just as the people of Lot prohibited him from entertaining outsiders, fearing lest the latter should conspire against them, similarly the Meccans prohibited the Holy Prophet from having any dealings with strangers, for they feared that he might form an alliance with outside people and thus seek to do them harm. And just as Lot had his two daughters married among his enemies, similarly the Holy Prophet had three of his daughters married among disbelievers: Ruqayyah and Ummi Kulthum having been married to ‘Utbah and Shaibah, the two sons of Abu Lahab and Zainab to Abul ‘As bin ar-Rabi‘. The relevancy of the present verse to the previous one is that the Holy Prophet felt grieved by the reference to Lot’s daughters having been married among his opponents, for this reminded him of his own daughters who were married among disbelievers and of their being likely to suffer at the hands of their husbands. God has therefore here consoled the Holy Prophet by saying to him, "Your enemies have indeed proved more wicked than the people of Lot, who at least abstained from persecuting his daughters. But We offer your whole life as a witness that even as Lot’s people were punished by God, your people, who are the greater sinners, will not escape God’s punishment for persecuting you who are by far a greater Prophet."
It may also be briefly mentioned in passing that God’s swearing by His creatures is quite different from man’s swearing by them. When a man swears by a thing other than God, he does so to express his special reverence for it, which is denounced by the Quran. But God swears by a thing in order to offer it as a witness for establishing the truth of a certain claim and He, being the Creator of all things, has the right to offer anything as a witness. But man cannot do so. It is therefore not allowed to him to swear by anything except God. For a full discussion of the subject of "oaths" in the Quran and their significance see under 75:2.
فَوَرَبِّكَ لَنَسْـَٔلَنَّهُمْ أَجْمَعِينَ
Commentary:
The words, We will surely question them all, mean, "We shall call to account all these people for their wicked deeds ."
1796
Commentary:
The words, We will surely question them all, mean, "We shall call to account all these people for their wicked deeds ."
وَيَجْعَلُونَ لِمَا لَا يَعْلَمُونَ نَصِيبًا مِّمَّا رَزَقْنَٰهُمْ ۗ تَٱللَّهِ لَتُسْـَٔلُنَّ عَمَّا كُنتُمْ تَفْتَرُونَ
6:137.
6:137.
6:137.
Commentary:
The verse means to say that idolaters allege that their gods or idols have bestowed upon them such and such things while the gods themselves have no knowledge of any such bestowal of their favours upon them. The words لما لا یعلمون (of which they know nothing) signify that idolaters who imagine they have received gifts from their gods and goddesses do not know who their gods are.
The verse constitutes one more powerful argument in refutation of polytheism. Very often polytheists and idolaters are found to indulge in abstruse philosophical and metaphysical arguments in support of polytheism which confuse men’s minds. In this verse they are told that the possibility that a certain thing can exist and the fact that it actually exists are two vastly different things. Even admitting for the sake of argument that there can be more than one God, does this hypothetical possibility actually prove that a particular person who is believed by idolaters to be a god is really so? These abstruse philosophical discussions do not prove anything. The godhead of the pseudo-gods has to be proved by strong and cogent proofs. This is a line of argument which at once takes the ground from under the feet of idolaters. They cannot prove the godhead of any one of their many gods. A polytheist will always indulge in abstruse metaphysical discussion about polytheism, but will never be able to adduce one single solid argument to prove the godhead of any of his many gods. It is in pursuance of God’s own plan that the lives of the pseudo-gods of the polytheists show that they were so weak and helpless that in view of their weakness and helplessness not even the most confirmed polytheist could dare say that they were gods.
c
6:137.
c
6:137.
1858
Commentary:
The verse means to say that idolaters allege that their gods or idols have bestowed upon them such and such things while the gods themselves have no knowledge of any such bestowal of their favours upon them. The words لما لا یعلمون (of which they know nothing) signify that idolaters who imagine they have received gifts from their gods and goddesses do not know who their gods are.
The verse constitutes one more powerful argument in refutation of polytheism. Very often polytheists and idolaters are found to indulge in abstruse philosophical and metaphysical arguments in support of polytheism which confuse men’s minds. In this verse they are told that the possibility that a certain thing can exist and the fact that it actually exists are two vastly different things. Even admitting for the sake of argument that there can be more than one God, does this hypothetical possibility actually prove that a particular person who is believed by idolaters to be a god is really so? These abstruse philosophical discussions do not prove anything. The godhead of the pseudo-gods has to be proved by strong and cogent proofs. This is a line of argument which at once takes the ground from under the feet of idolaters. They cannot prove the godhead of any one of their many gods. A polytheist will always indulge in abstruse metaphysical discussion about polytheism, but will never be able to adduce one single solid argument to prove the godhead of any of his many gods. It is in pursuance of God’s own plan that the lives of the pseudo-gods of the polytheists show that they were so weak and helpless that in view of their weakness and helplessness not even the most confirmed polytheist could dare say that they were gods.
a
6:137.
تَٱللَّهِ لَقَدْ أَرْسَلْنَآ إِلَىٰٓ أُمَمٍ مِّن قَبْلِكَ فَزَيَّنَ لَهُمُ ٱلشَّيْطَٰنُ أَعْمَٰلَهُمْ فَهُوَ وَلِيُّهُمُ ٱلْيَوْمَ وَلَهُمْ عَذَابٌ أَلِيمٌ
6:43; 22:53.
6:44; 8:49.
Commentary:
The verse purports to say that the disbelievers of Mecca like disbelievers of former Prophets have been lulled by Satan into a false sense of security. Like their predecessors and prototypes, they labour under the delusion that they would not have to answer for their wrongdoings. They feel themselves to be secure while a terrible punishment is about to overtake them.
c
6:43; 22:53.
d
6:44; 8:49.
a
6:43; 22:53.
b
6:44; 8:49.
1864
Commentary:
The verse purports to say that the disbelievers of Mecca like disbelievers of former Prophets have been lulled by Satan into a false sense of security. Like their predecessors and prototypes, they labour under the delusion that they would not have to answer for their wrongdoings. They feel themselves to be secure while a terrible punishment is about to overtake them.
a
6:44; 8:49.
d
6:43; 22:53.
وَٱلْقُرْءَانِ ٱلْحَكِيمِ
«古兰经» 这部经典就是证明穆圣使命是真理的最有效和最有说服力的证据。再也没有比下一事实更能证明他的真理:他是不识字的, 但他给予世界一本充满着智慧的天经, 其文体的优美绝伦以及含义的无比丰富, 远远超过其他一切启示了的经典, 确实是永远为提高人类道德和精神复兴所降示的一本完善的经典。
واؤ عربی زبان میں قَسم کے معنے بھی دیتا ہے‘ اور قرآن کریم میں جہاں بھی قسم کا لفظ استعمال ہوتا ہے اس میں ایسی شہادت کا ذکر ہوتا ہے‘ جو پہلے مضمون کی دلیل ہوتی ہے۔ کیونکہ قسم کی بڑی غرض اپنے دعویٰ کو سچا ثابت کرنا ہوتا ہے۔ اور یہی غرض بتمام و کمال شہادت سے پوری ہوتی ہے۔
The most effective and convincing argument to prove the truth of the Holy Prophet’s mission is the Qur’an itself. There could be no greater testimony to his truth than the fact that being himself unlettered he gave to the world a Book which is full of wisdom and which far excels all other revealed Scriptures in its multifarious and multitudinous beauties and excellences and is a complete code of laws, meant for the moral uplift and spiritual regeneration of humanity for all time.
Commentary:
The Quran has been adduced here as an argument to prove and establish the Holy Prophet’s claim as a Messenger of God. In fact, the most effective and convincing argument to prove the truth of the Holy Prophet’s mission is the Quran. There could be no greater testimony to the Holy Prophet’s truth than the fact that being himself unlettered he gave to the world a Book which is full of wisdom and which far excels all other revealed Scriptures in its multifarious and multitudinous beauties and excellences and is a complete code of laws meant for the moral uplift and spiritual regeneration of humanity for all time. The Quran is indeed a standing miracle and an incontrovertible testimony to the truth of the Holy Prophet.
1060
«古兰经» 这部经典就是证明穆圣使命是真理的最有效和最有说服力的证据。再也没有比下一事实更能证明他的真理:他是不识字的, 但他给予世界一本充满着智慧的天经, 其文体的优美绝伦以及含义的无比丰富, 远远超过其他一切启示了的经典, 确实是永远为提高人类道德和精神复兴所降示的一本完善的经典。
2
واؤ عربی زبان میں قَسم کے معنے بھی دیتا ہے‘ اور قرآن کریم میں جہاں بھی قسم کا لفظ استعمال ہوتا ہے اس میں ایسی شہادت کا ذکر ہوتا ہے‘ جو پہلے مضمون کی دلیل ہوتی ہے۔ کیونکہ قسم کی بڑی غرض اپنے دعویٰ کو سچا ثابت کرنا ہوتا ہے۔ اور یہی غرض بتمام و کمال شہادت سے پوری ہوتی ہے۔
3214
Commentary:
The Quran has been adduced here as an argument to prove and establish the Holy Prophet’s claim as a Messenger of God. In fact, the most effective and convincing argument to prove the truth of the Holy Prophet’s mission is the Quran. There could be no greater testimony to the Holy Prophet’s truth than the fact that being himself unlettered he gave to the world a Book which is full of wisdom and which far excels all other revealed Scriptures in its multifarious and multitudinous beauties and excellences and is a complete code of laws meant for the moral uplift and spiritual regeneration of humanity for all time. The Quran is indeed a standing miracle and an incontrovertible testimony to the truth of the Holy Prophet.
2427
The most effective and convincing argument to prove the truth of the Holy Prophet’s mission is the Qur’an itself. There could be no greater testimony to his truth than the fact that being himself unlettered he gave to the world a Book which is full of wisdom and which far excels all other revealed Scriptures in its multifarious and multitudinous beauties and excellences and is a complete code of laws, meant for the moral uplift and spiritual regeneration of humanity for all time.
وَٱلصَّٰٓفَّٰتِ صَفًّا
و (waw) 这一虚词的意思是: 也; 然后; 当……时; 在……期间; 同时, 一起; 同; 但是; 然而。它也和 رُبَّ (rubba) 同义, 即常常; 有时; 也许。它也是发誓用的一个虚词, 意思是, “召请” 或 “我宣誓” 或 “我引…为证”。«古兰经» 中, 安拉对某些人或东西郑重保证过, 或引他 (它) 们作为见证。一般来说, 当一个人对安拉发誓时, 他的目的是弥补证据不足这一缺陷, 或对他讲的话加重份量或说服力。他在没有其他人证明自己所说的话的时候, 他就这样做, 他召请安拉来证明自己所说的是事实。但这不是 «古兰经» 中的誓言。«古兰经» 采取这种形式时, 经中提出的真理用不到什么断言作证, 而是在誓言本身中就意示确实的论据。有时这些誓言指的是明显的自然法则, 而且用含蓄的方法要人们注意, 从明显的事物中可以推论出来的事物, 即精神法则。«古兰经» 中誓言的另一个目的是做出一个预言并在实现这个预言时证实它是真理。这就是这节经文中这一誓言的情况。
یعنی صحابہ کرامؓ۔ ان کے حالات سے کفار مکہ کا مقابلہ کرو تو اسلام کی سچائی خوب ظاہر ہو جائے گی۔
The particle waw means, also; then; while; during; at the same time, together; with; but; however. It is also synonymous with rubba, i.e. frequently; sometimes, perhaps. It is also a particle of swearing meaning, 'by' or 'I swear,' or 'I cite as witness' (Aqrab & Lane). Waw has been used in the present and the next two verses in the sense of 'by,' or 'I swear,' or 'I cite as witness.' In the Qur’an God has sworn by certain beings or things or has cited them as witnesses. Ordinarily, when a person takes an oath and swears by Allah his object is to supply the deficiency of insufficient testimony or to add weight or conviction to his statement. By so doing he calls God to witness that he speaks the truth when there is no other person to bear witness to his statement. But such is not the case with the Quranic oaths. When the Qur’an adopts such a form the truth of the statement it makes is not sought to be proved by a mere assertion but by a solid argument implied in the oath itself
Muslims standing in battle array facing the enemy or standing behind their Imam in the five daily Prayers.
Important Words:
و (by) means, also; then; while; during; at the same time, together; with; but; however. It is also synonymous with رب(rubba) i.e. frequently; sometimes, perhaps. It is also a particle of swearing meaning, 'by' or 'I swear' or 'I cite as witness.' (Aqrab & Lane).و has been used in the present and the next two verses in the sense of 'by' or 'I swear' or 'I cite as witness.'
The words الصافات صفا (who range themselves in close ranks) may signify: (1) Muslims standing in close rows behind their Imam in the five daily Prayers, or (2) Muslims who stand in battle array facing the enemy.
For a collective explanatory note on this and the next two verses see v. 4.
Commentary:
In this and the next two verses, God has sworn by certain beings or things or has cited them as witnesses. Ordinarily, when a person takes an oath, his object is to supply the deficiency of insufficient testimony or to add weight or conviction to his assertion. In fact, by so doing he calls God to witness that he speaks the truth, when there is no witness in the case. But such is not the case with the Quranic oaths. When the Quran adopts such a form, the truth of the statement it makes is not sought to be proved by a mere allegation but by a solid argument implied in the oath itself. Sometimes, these oaths refer to the obvious laws of nature and by implication draw attention to what may be inferred from what is obvious. Another object of a Quranic oath is to make a prophecy the fulfilment of which establishes its truth. For a collective note on this and the next verse see v. 4 below.
1079
و (waw) 这一虚词的意思是: 也; 然后; 当……时; 在……期间; 同时, 一起; 同; 但是; 然而。它也和 رُبَّ (rubba) 同义, 即常常; 有时; 也许。它也是发誓用的一个虚词, 意思是, “召请” 或 “我宣誓” 或 “我引…为证”。«古兰经» 中, 安拉对某些人或东西郑重保证过, 或引他 (它) 们作为见证。一般来说, 当一个人对安拉发誓时, 他的目的是弥补证据不足这一缺陷, 或对他讲的话加重份量或说服力。他在没有其他人证明自己所说的话的时候, 他就这样做, 他召请安拉来证明自己所说的是事实。但这不是 «古兰经» 中的誓言。«古兰经» 采取这种形式时, 经中提出的真理用不到什么断言作证, 而是在誓言本身中就意示确实的论据。有时这些誓言指的是明显的自然法则, 而且用含蓄的方法要人们注意, 从明显的事物中可以推论出来的事物, 即精神法则。«古兰经» 中誓言的另一个目的是做出一个预言并在实现这个预言时证实它是真理。这就是这节经文中这一誓言的情况。
1
یعنی صحابہ کرامؓ۔ ان کے حالات سے کفار مکہ کا مقابلہ کرو تو اسلام کی سچائی خوب ظاہر ہو جائے گی۔
3271
Important Words:
و (by) means, also; then; while; during; at the same time, together; with; but; however. It is also synonymous with رب(rubba) i.e. frequently; sometimes, perhaps. It is also a particle of swearing meaning, 'by' or 'I swear' or 'I cite as witness.' (Aqrab & Lane).و has been used in the present and the next two verses in the sense of 'by' or 'I swear' or 'I cite as witness.'
The words الصافات صفا (who range themselves in close ranks) may signify: (1) Muslims standing in close rows behind their Imam in the five daily Prayers, or (2) Muslims who stand in battle array facing the enemy.
For a collective explanatory note on this and the next two verses see v. 4.
Commentary:
In this and the next two verses, God has sworn by certain beings or things or has cited them as witnesses. Ordinarily, when a person takes an oath, his object is to supply the deficiency of insufficient testimony or to add weight or conviction to his assertion. In fact, by so doing he calls God to witness that he speaks the truth, when there is no witness in the case. But such is not the case with the Quranic oaths. When the Quran adopts such a form, the truth of the statement it makes is not sought to be proved by a mere allegation but by a solid argument implied in the oath itself. Sometimes, these oaths refer to the obvious laws of nature and by implication draw attention to what may be inferred from what is obvious. Another object of a Quranic oath is to make a prophecy the fulfilment of which establishes its truth. For a collective note on this and the next verse see v. 4 below.
2465
The particle waw means, also; then; while; during; at the same time, together; with; but; however. It is also synonymous with rubba, i.e. frequently; sometimes, perhaps. It is also a particle of swearing meaning, 'by' or 'I swear,' or 'I cite as witness' (Aqrab & Lane). Waw has been used in the present and the next two verses in the sense of 'by,' or 'I swear,' or 'I cite as witness.' In the Qur’an God has sworn by certain beings or things or has cited them as witnesses. Ordinarily, when a person takes an oath and swears by Allah his object is to supply the deficiency of insufficient testimony or to add weight or conviction to his statement. By so doing he calls God to witness that he speaks the truth when there is no other person to bear witness to his statement. But such is not the case with the Quranic oaths. When the Qur’an adopts such a form the truth of the statement it makes is not sought to be proved by a mere assertion but by a solid argument implied in the oath itself
2466
Muslims standing in battle array facing the enemy or standing behind their Imam in the five daily Prayers.
فَٱلزَّٰجِرَٰتِ زَجْرًا
Waging a relentless war against the enemy of Islam and driving them away vigorously. The words may also signify the custodians of law and order.
Important Words:
الزاجرات زجرا (who drive away the enemy vigorously) may signify: (a) Muslims who wage a relentless war against their evil passions; or (b) Muslims who fight and drive away the enemy of Islam vigorously or (c) the custodians of law and order.
3272
Important Words:
الزاجرات زجرا (who drive away the enemy vigorously) may signify: (a) Muslims who wage a relentless war against their evil passions; or (b) Muslims who fight and drive away the enemy of Islam vigorously or (c) the custodians of law and order.
2467
Waging a relentless war against the enemy of Islam and driving them away vigorously. The words may also signify the custodians of law and order.
فَٱلتَّٰلِيَٰتِ ذِكْرًا
Reciters of the Qur’an.
Important Words:
التالیات ذکرا (who recite the Reminder—the Quran) may refer to Muslims reciting the Quran regularly.
Commentary:
The description given in this and the preceding two verses may apply to believers and as such the clause, "those who range themselves in close rows," may signify the believers who stand in rows behind their Imam in the five daily Prayers or those who stand in battle array facing the enemy. The next verse, "and they drive away the enemy vigorously," may refer to the believers who wage a veritable war against their own passions, and keep them under restraint, or to believers who hold the enemy effectively in check. And the words "and they recite the Reminder—the Quran" may mean Muslims who recite the Quran and remember God and glorify Him in the day and night Prayers, or even when they are engaged in fighting against the enemy.
These verses read in conjunction with the verse that follows embody both a prophecy and a statement of fact. As a statement of fact, they signify that there live in all times and among every people a group of righteous and God-fearing Muslims who, by word and deed and by precept and practice, bear testimony to the great truth, viz. إن إلھکم لواحد i.e. God is One.
As a prophecy, however, the verses signify that though at present the whole of Arabia is sunk deep in idol-worship and moral turpitude but a community of the Faithful will soon be born who not only will themselves glorify God and sing His praises and make the whole country resound with their hosannas but will also succeed in establishing Divine Unity in the land.
These verses may have yet another interpretation, viz. that if a representative gathering of the learned men of various Faiths were held in a peaceful atmosphere and the basic religious principles were discussed and debated impartially and dispassionately in a calm atmosphere, under the supervision of the custodians of law and order, the inevitable outcome of the deliberations of such a gathering will be the affirmation of the doctrine that "God is One".
3273
Important Words:
التالیات ذکرا (who recite the Reminder—the Quran) may refer to Muslims reciting the Quran regularly.
Commentary:
The description given in this and the preceding two verses may apply to believers and as such the clause, "those who range themselves in close rows," may signify the believers who stand in rows behind their Imam in the five daily Prayers or those who stand in battle array facing the enemy. The next verse, "and they drive away the enemy vigorously," may refer to the believers who wage a veritable war against their own passions, and keep them under restraint, or to believers who hold the enemy effectively in check. And the words "and they recite the Reminder—the Quran" may mean Muslims who recite the Quran and remember God and glorify Him in the day and night Prayers, or even when they are engaged in fighting against the enemy.
These verses read in conjunction with the verse that follows embody both a prophecy and a statement of fact. As a statement of fact, they signify that there live in all times and among every people a group of righteous and God-fearing Muslims who, by word and deed and by precept and practice, bear testimony to the great truth, viz. إن إلھکم لواحد i.e. God is One.
As a prophecy, however, the verses signify that though at present the whole of Arabia is sunk deep in idol-worship and moral turpitude but a community of the Faithful will soon be born who not only will themselves glorify God and sing His praises and make the whole country resound with their hosannas but will also succeed in establishing Divine Unity in the land.
These verses may have yet another interpretation, viz. that if a representative gathering of the learned men of various Faiths were held in a peaceful atmosphere and the basic religious principles were discussed and debated impartially and dispassionately in a calm atmosphere, under the supervision of the custodians of law and order, the inevitable outcome of the deliberations of such a gathering will be the affirmation of the doctrine that "God is One".
2468
Reciters of the Qur’an.
صٓ ۚ وَٱلْقُرْءَانِ ذِى ٱلذِّكْرِ
صٓ کے معنے صادق کے ہیں۔ یعنی اس قرآن کو صادق خدا نے اتارا ہے۔
43:45.
The letter Sad may signify 'the Truthful God,' or 'I am Allah, the Truthful,' or 'God has spoken the truth.'
The Truthful God swears by the Qur’an that the followers of the Holy Prophet, by acting upon the teachings of the Qur’an and making it a rule of their lives, shall achieve eminence and shall come to occupy a most honoured place among the comity of great nations, Dhikr also meaning eminence (Lane).
43:45.
Commentary:
The letter ص may signify "the Truthful God" or "I am Allah, the Truthful" or "God has spoken the truth" (صدق الله). For an explanation of abbreviated letters see 2:2 & 19:2.
ذی الذکر means full of admonition and exhortation or possessing eminence and honour; or acting upon its teaching the believers will achieve honour, good name and eminence.
The whole verse may mean that the Truthful God swears by the Quran that the followers of the Holy Prophet, by acting upon the teaching of the Quran and making it a rule of their lives, will achieve eminence and will come to occupy a most honoured place in the comity of nations. The verse thus constitutes a great prophecy about the glorious future of Islam.
b
43:45.
1103
صٓ (Sad) 这个字母可以意指 “真实的安拉”, 或 “我是真实的安拉”, 或 “安拉说的是真理”。
1
صٓ کے معنے صادق کے ہیں۔ یعنی اس قرآن کو صادق خدا نے اتارا ہے۔
b
43:45.
3373
Commentary:
The letter ص may signify "the Truthful God" or "I am Allah, the Truthful" or "God has spoken the truth" (صدق الله). For an explanation of abbreviated letters see 2:2 & 19:2.
ذی الذکر means full of admonition and exhortation or possessing eminence and honour; or acting upon its teaching the believers will achieve honour, good name and eminence.
The whole verse may mean that the Truthful God swears by the Quran that the followers of the Holy Prophet, by acting upon the teaching of the Quran and making it a rule of their lives, will achieve eminence and will come to occupy a most honoured place in the comity of nations. The verse thus constitutes a great prophecy about the glorious future of Islam.
b
43:45.
2513
The letter Sad may signify 'the Truthful God,' or 'I am Allah, the Truthful,' or 'God has spoken the truth.'
2514
The Truthful God swears by the Qur’an that the followers of the Holy Prophet, by acting upon the teachings of the Qur’an and making it a rule of their lives, shall achieve eminence and shall come to occupy a most honoured place among the comity of great nations, Dhikr also meaning eminence (Lane).
حمٓ
Commentary:
For an explanation of حم see 40:2, 41:2 and 42:2.
b
44:2; 45:2.
1218
请参阅注释1151和1195。
3641
Commentary:
For an explanation of حم see 40:2, 41:2 and 42:2.
b
44:2; 45:2.
2668A
See {2592} and {2643}.
وَٱلْكِتَٰبِ ٱلْمُبِينِ
b
See 44:2.
3642
Commentary:
و (by) may also mean, We cite as witness. See 41:4.
حمٓ
b
40:2.
1236
见注释1151和1195。
b
40:2.
3699
Commentary:
See 40:2.
b
40:2.
2691A
See {2592} and {2643}.
وَٱلْكِتَٰبِ ٱلْمُبِينِ
Commentary:
See 26:3; 27:2 and 28:3.
3700
Commentary:
See 26:3; 27:2 and 28:3.
قٓ ۚ وَٱلْقُرْءَانِ ٱلْمَجِيدِ
قٓ (Qaf) 一字可以代表常德 قَدِيْر (Qadir), 意思是强大的主宰, 有力的主宰, 也可代表 اَلْقِيَامَةُ حَقٌّ (Al-Qiyamatu Haqqun) 即复生无疑是真实的。
The letter Qaf may stand for the Divine Attribute Qadir meaning, the Mighty God, or for the expression, Al-Qiyamatu Haqqun, i.e. the Resurrection is an undoubted reality.
The Qur’an is cited as an evidence that the Great Resurrection will, certainly, take place.
56:78.
Important Words:
The letter ق (Qaf) may stand for the Divine attribute قادر or قدیر (Qadir or Qadir) which means, the Mighty God; or the letter may stand for القیامة حق i.e. the Resurrection is an undoubted reality. This is the last abbreviated letter used in the Quran and therefore possesses a special significance. For a detailed explanation, however, of the abbreviated letters (المقطعات) see 2:2 & 19:2.
The letter و (by) among other things may mean, 'by' or 'I swear' or 'I cite as witness or evidence.' See also 37:2.
المجید (Glorious) is derived from مجد (majada) which means, he was or became possessed of or characterized by glory, honour, dignity, nobility, etc. or he was or became glorious, in a state of honour, dignity; noble. مجدتالابل means, the camels fed in a land abounding with pasture, and satiated themselves therewith, or lighted upon abundant herbage. أمجدہ means, he made it (a gift) large or abundant. They say أمجدنا فلان قری i.e. such a one gave us a sufficient and superabundant entertainment. The Arabs say أمجدہ سباً و ذماً i.e. he reviled and dispraised him much. أمجد الدایة means, he gave the beast of carnage much fodder. Thus the primary signification of the root word is abundance or superabundance. مجد (majdun) means, glory, honour, dignity, nobility; (syn. شرف و عز & کرم) or ample glory, nobility, honour, dignity, etc., or the acquisition of glory, honour, etc., or acquired or personal glory, honour, etc., transmitted by one’s ancestors. مجید means, a man possessing or characterized by glory, honour, dignity; nobility. المجید as an epithet of God signifies the Glorious or Great in dignity, Who gives liberally or bountifully.مجید is also applied in the Quran as an epithet to the Throne (عرش) of God and to the Quran itself and signifies exalted, sublime, noble, glorious (Lane & Aqrab). Sec also 38:2. The words القرآن المجید thus may mean, the Glorious Quran, the great Quran, the Quran possessing great and abundant good. In the last sense the word مجیدmay be synonymous with مبارک which is also one of the epithets used by the Quran for itself (6:156). Elsewhere the Quran has been called the Quran full of wisdom (36:3), the Quran full of exhortation (38:2), the Noble Quran (56:78), the Quran which explains things fully (12:3).
Commentary:
The construction of this verse exactly resembles that of 38:2. Taking the abbreviated letter ق as signifying 'the Powerful God,' the versemay mean that the Powerful God swears by the Quran, or that He cites the Quran as witness, that by acting upon its teaching and making it a rule of their lives, its followers will achieve glory, greatness and spiritual and material grandeur. And by taking the letter as signifying القیامة حق i.e. the Resurrection is an undoubted reality, the verse would signify that Resurrection will certainly take place and that the Glorious Quran can be cited as an evidence to prove this claim. The proof consists in the fact: (1) that the Quran has made two claims, viz. that by acting upon its teaching the weak, oppressed and persecuted followers of the Holy Prophet will achieve glory, greatness and spiritual and material eminence and an honoured place in the comity of the world’s great nations; and (2) that Resurrection will undoubtedly take place. The fulfilment of the first prophecy, the verse implies, will substantiate and establish the truth of the second claim.
1281A
قٓ (Qaf) 一字可以代表常德 قَدِيْر (Qadir), 意思是强大的主宰, 有力的主宰, 也可代表 اَلْقِيَامَةُ حَقٌّ (Al-Qiyamatu Haqqun) 即复生无疑是真实的。
b
56:78.
3856
Important Words:
The letter ق (Qaf) may stand for the Divine attribute قادر or قدیر (Qadir or Qadir) which means, the Mighty God; or the letter may stand for القیامة حق i.e. the Resurrection is an undoubted reality. This is the last abbreviated letter used in the Quran and therefore possesses a special significance. For a detailed explanation, however, of the abbreviated letters (المقطعات) see 2:2 & 19:2.
The letter و (by) among other things may mean, 'by' or 'I swear' or 'I cite as witness or evidence.' See also 37:2.
المجید (Glorious) is derived from مجد (majada) which means, he was or became possessed of or characterized by glory, honour, dignity, nobility, etc. or he was or became glorious, in a state of honour, dignity; noble. مجدتالابل means, the camels fed in a land abounding with pasture, and satiated themselves therewith, or lighted upon abundant herbage. أمجدہ means, he made it (a gift) large or abundant. They say أمجدنا فلان قری i.e. such a one gave us a sufficient and superabundant entertainment. The Arabs say أمجدہ سباً و ذماً i.e. he reviled and dispraised him much. أمجد الدایة means, he gave the beast of carnage much fodder. Thus the primary signification of the root word is abundance or superabundance. مجد (majdun) means, glory, honour, dignity, nobility; (syn. شرف و عز & کرم) or ample glory, nobility, honour, dignity, etc., or the acquisition of glory, honour, etc., or acquired or personal glory, honour, etc., transmitted by one’s ancestors. مجید means, a man possessing or characterized by glory, honour, dignity; nobility. المجید as an epithet of God signifies the Glorious or Great in dignity, Who gives liberally or bountifully.مجید is also applied in the Quran as an epithet to the Throne (عرش) of God and to the Quran itself and signifies exalted, sublime, noble, glorious (Lane & Aqrab). Sec also 38:2. The words القرآن المجید thus may mean, the Glorious Quran, the great Quran, the Quran possessing great and abundant good. In the last sense the word مجیدmay be synonymous with مبارک which is also one of the epithets used by the Quran for itself (6:156). Elsewhere the Quran has been called the Quran full of wisdom (36:3), the Quran full of exhortation (38:2), the Noble Quran (56:78), the Quran which explains things fully (12:3).
Commentary:
The construction of this verse exactly resembles that of 38:2. Taking the abbreviated letter ق as signifying 'the Powerful God,' the versemay mean that the Powerful God swears by the Quran, or that He cites the Quran as witness, that by acting upon its teaching and making it a rule of their lives, its followers will achieve glory, greatness and spiritual and material grandeur. And by taking the letter as signifying القیامة حق i.e. the Resurrection is an undoubted reality, the verse would signify that Resurrection will certainly take place and that the Glorious Quran can be cited as an evidence to prove this claim. The proof consists in the fact: (1) that the Quran has made two claims, viz. that by acting upon its teaching the weak, oppressed and persecuted followers of the Holy Prophet will achieve glory, greatness and spiritual and material eminence and an honoured place in the comity of the world’s great nations; and (2) that Resurrection will undoubtedly take place. The fulfilment of the first prophecy, the verse implies, will substantiate and establish the truth of the second claim.
2799
The letter Qaf may stand for the Divine Attribute Qadir meaning, the Mighty God, or for the expression, Al-Qiyamatu Haqqun, i.e. the Resurrection is an undoubted reality.
2800
The Qur’an is cited as an evidence that the Great Resurrection will, certainly, take place.
وَٱلذَّٰرِيَٰتِ ذَرْوًا
此处及以下三节经文的集注见1299。
Important Words:
For the meanings of the particle واو (by), and for the philosophy of the Quranic oaths see 37:2; 50:2 and 91:2.
الذاریات (those that scatter) is the plural of ذاریة which is act. part. From ذرو or ذری. They say ذری الشیء i.e. the thing flew in the air. ذرا او أذری الریح التراب means, the wind raised, carried away or dispersed the dust. الذاریات means, the winds that raise or carry away or disperse, or the angels that cause the scattering away of the created things. ذرواً which is infinitive noun is added to الذاریات to add intensiveness to the meaning or to complete it (Lane & Aqrab).
Commentary:
For a collective note on this and the next three verses see v. 5 below.
1297
此处及以下三节经文的集注见1299。
3890
Important Words:
For the meanings of the particle واو (by), and for the philosophy of the Quranic oaths see 37:2; 50:2 and 91:2.
الذاریات (those that scatter) is the plural of ذاریة which is act. part. From ذرو or ذری. They say ذری الشیء i.e. the thing flew in the air. ذرا او أذری الریح التراب means, the wind raised, carried away or dispersed the dust. الذاریات means, the winds that raise or carry away or disperse, or the angels that cause the scattering away of the created things. ذرواً which is infinitive noun is added to الذاریات to add intensiveness to the meaning or to complete it (Lane & Aqrab).
Commentary:
For a collective note on this and the next three verses see v. 5 below.
2823
See {2465}.
2823A
For a collective note on this and the next three verses see {2824}.
فَٱلْحَٰمِلَٰتِ وِقْرًا
Important Words:
وقراً (load) is derived from وقر which means, (1) he was or became dull of hearing; (2) he or it was or became still or motionless; he rested; (3) he was or became grave, staid, steady, sedate or calm. They say وقرت النخلة او أوقرت i.e. the palm tree became laden or heavily laden with fruit. أو قرہ الدین means, debt burdened him or burdened him heavily. وقر (wiqrun) means, a load, a heavy load; a weight that is carried upon the back or head; a cloud laden with water. وقر (waqrun) means, a heaviness in the ear; or dullness of hearing; entire loss of hearing (Lane & Aqrab).
3891
Important Words:
وقراً (load) is derived from وقر which means, (1) he was or became dull of hearing; (2) he or it was or became still or motionless; he rested; (3) he was or became grave, staid, steady, sedate or calm. They say وقرت النخلة او أوقرت i.e. the palm tree became laden or heavily laden with fruit. أو قرہ الدین means, debt burdened him or burdened him heavily. وقر (wiqrun) means, a load, a heavy load; a weight that is carried upon the back or head; a cloud laden with water. وقر (waqrun) means, a heaviness in the ear; or dullness of hearing; entire loss of hearing (Lane & Aqrab).
فَٱلْجَٰرِيَٰتِ يُسْرًا
Commentary:
See next verse.
3892
Commentary:
See next verse.