Topic: Papers (Qaratis)
View Aspects
وَلَوْ نَزَّلْنَا عَلَيْكَ كِتَٰبًا فِى قِرْطَاسٍ فَلَمَسُوهُ بِأَيْدِيهِمْ لَقَالَ ٱلَّذِينَ كَفَرُوٓا۟ إِنْ هَٰذَآ إِلَّا سِحْرٌ مُّبِينٌ
They had made sure that it was a heavenly and not an earthly thing.
Important Words:
قرطاس (parchment) means paper; a roll or scroll of paper; anything one writes upon; a writing or book; a butt or target (Lane).
Commentary:
The words, and they had felt it with their hands, mean, "and they had made sure that it was a heavenly thing and not an earthly one". The words also embody a beautiful allusion to the spiritual blindness of the people. Being blind, they cannot see; so they have to feel with their hands.
The verse signifies that when a man gives himself up to doubting, nothing, however clear and manifest, can convince him.
755
Important Words:
قرطاس (parchment) means paper; a roll or scroll of paper; anything one writes upon; a writing or book; a butt or target (Lane).
Commentary:
The words, and they had felt it with their hands, mean, "and they had made sure that it was a heavenly thing and not an earthly one". The words also embody a beautiful allusion to the spiritual blindness of the people. Being blind, they cannot see; so they have to feel with their hands.
The verse signifies that when a man gives himself up to doubting, nothing, however clear and manifest, can convince him.
825
They had made sure that it was a heavenly and not an earthly thing.
وَمَا قَدَرُوا۟ ٱللَّهَ حَقَّ قَدْرِهِۦٓ إِذْ قَالُوا۟ مَآ أَنزَلَ ٱللَّهُ عَلَىٰ بَشَرٍ مِّن شَىْءٍ ۗ قُلْ مَنْ أَنزَلَ ٱلْكِتَٰبَ ٱلَّذِى جَآءَ بِهِۦ مُوسَىٰ نُورًا وَهُدًى لِّلنَّاسِ ۖ تَجْعَلُونَهُۥ قَرَاطِيسَ تُبْدُونَهَا وَتُخْفُونَ كَثِيرًا ۖ وَعُلِّمْتُم مَّا لَمْ تَعْلَمُوٓا۟ أَنتُمْ وَلَآ ءَابَآؤُكُمْ ۖ قُلِ ٱللَّهُ ۖ ثُمَّ ذَرْهُمْ فِى خَوْضِهِمْ يَلْعَبُونَ
22:75; 39:68.
36:16; 67:10.
The words mean, "If this Book (the Qur’an) has not been revealed by God, then who embodied in it such wise and comprehensive teachings as were known neither to you nor to your forefathers—teachings which it was beyond your power to produce. Only God could give such teachings."
The Jews have been condemned here for disclosing one part of the Torah and hiding the other part which contains prophecies and Signs about the advent of the Holy Prophet.
22:75; 39:68.
36:16; 67:10.
Commentary:
In this verse, the Quran gives the reason why there are differences in religion. Differences spring from ignorance, from a lack of true estimation or true understanding, as indicated by the words, they do not make a just estimate of Allah. Indeed, those who say that Allah has not revealed anything to any man make a very poor estimate of His attributes. To hold such a view about God is highly derogatory to His glory and most inconsistent with His attributes.
As regards religious beliefs, there were two classes of men in the days of the Holy Prophet. Firstly, there were those who denied revelation in toto. According to them, there had never been any revelation in any age. Secondly, there were those who believed that there had been revelation in the past, but that God had sent no revelation in their own age. To the first-mentioned class belonged the مشرکون (Idolaters), i.e. those who ascribed co-partners to God and worshipped idols. To the second class belonged the People of the Book. As the words, Allah has not revealed anything to any man, may mean: (1) that God has never revealed anything to any man; or (2) that He has not revealed anything to any man in the present age, so they may be ascribed to both idol-worshippers and the People of the Book. In the foregoing verses only the former were addressed, but now the latter have also been included in the address.
As regards the People of the Book, the Quran specifically states: Say, Who revealed the Book which Moses brought, a light and guidance for the people, though you treat it as scraps of paper which you show while you conceal much, i.e. you have split up the Book of Moses into parts, disclosing one part and concealing the other which contains prophecies and signs of the advent of the Holy Prophet. You deny the Quranic revelation, but your own Book contains evidence of its truth which you suppress.
The above reply, however, could not satisfy the idol-worshippers who did not believe in the Book of Moses or, for that matter, in any revealed Book. The Quran, therefore, gives them a rational answer. It says, And you have been taught that which neither you nor your fathers knew. This is an argument which is meant to prove the Divine origin of the Quran rationally and is meant not merely for the People of the Book but also for idol-worshippers. The argument may be put thus: "If this Book (the Quran) has not been revealed by God, then who embodied in it such wise and comprehensive teachings as were known neither to you nor to your forefathers—teachings which it was beyond your power to produce ? Such teachings could not proceed from a man. Only God could give such teachings."
The last words of the verse, i.e. leave them to amuse themselves with their vain discourse, do not mean that you should abandon preaching to disbelievers. The meaning is, "Tell them and make clear to them that the Quran is the Word of God, for it is superhuman and full of wisdom; but if they still persist in ridiculing it, then leave them alone while they thus amuse themselves." This injunction is similar to the one given in 6:69 above.
a
22:75; 39:68.
b
36:16; 67:10.
a
22:75; 39:68.
b
36:16; 67:10.
834
Commentary:
In this verse, the Quran gives the reason why there are differences in religion. Differences spring from ignorance, from a lack of true estimation or true understanding, as indicated by the words, they do not make a just estimate of Allah. Indeed, those who say that Allah has not revealed anything to any man make a very poor estimate of His attributes. To hold such a view about God is highly derogatory to His glory and most inconsistent with His attributes.
As regards religious beliefs, there were two classes of men in the days of the Holy Prophet. Firstly, there were those who denied revelation in toto. According to them, there had never been any revelation in any age. Secondly, there were those who believed that there had been revelation in the past, but that God had sent no revelation in their own age. To the first-mentioned class belonged the مشرکون (Idolaters), i.e. those who ascribed co-partners to God and worshipped idols. To the second class belonged the People of the Book. As the words, Allah has not revealed anything to any man, may mean: (1) that God has never revealed anything to any man; or (2) that He has not revealed anything to any man in the present age, so they may be ascribed to both idol-worshippers and the People of the Book. In the foregoing verses only the former were addressed, but now the latter have also been included in the address.
As regards the People of the Book, the Quran specifically states: Say, Who revealed the Book which Moses brought, a light and guidance for the people, though you treat it as scraps of paper which you show while you conceal much, i.e. you have split up the Book of Moses into parts, disclosing one part and concealing the other which contains prophecies and signs of the advent of the Holy Prophet. You deny the Quranic revelation, but your own Book contains evidence of its truth which you suppress.
The above reply, however, could not satisfy the idol-worshippers who did not believe in the Book of Moses or, for that matter, in any revealed Book. The Quran, therefore, gives them a rational answer. It says, And you have been taught that which neither you nor your fathers knew. This is an argument which is meant to prove the Divine origin of the Quran rationally and is meant not merely for the People of the Book but also for idol-worshippers. The argument may be put thus: "If this Book (the Quran) has not been revealed by God, then who embodied in it such wise and comprehensive teachings as were known neither to you nor to your forefathers—teachings which it was beyond your power to produce ? Such teachings could not proceed from a man. Only God could give such teachings."
The last words of the verse, i.e. leave them to amuse themselves with their vain discourse, do not mean that you should abandon preaching to disbelievers. The meaning is, "Tell them and make clear to them that the Quran is the Word of God, for it is superhuman and full of wisdom; but if they still persist in ridiculing it, then leave them alone while they thus amuse themselves." This injunction is similar to the one given in 6:69 above.
a
22:75; 39:68.
b
36:16; 67:10.
873
The words mean, "If this Book (the Qur’an) has not been revealed by God, then who embodied in it such wise and comprehensive teachings as were known neither to you nor to your forefathers—teachings which it was beyond your power to produce. Only God could give such teachings."
874
The Jews have been condemned here for disclosing one part of the Torah and hiding the other part which contains prophecies and Signs about the advent of the Holy Prophet.
يَوْمَ نَطْوِى ٱلسَّمَآءَ كَطَىِّ ٱلسِّجِلِّ لِلْكُتُبِ ۚ كَمَا بَدَأْنَآ أَوَّلَ خَلْقٍ نُّعِيدُهُۥ ۚ وَعْدًا عَلَيْنَآ ۚ إِنَّا كُنَّا فَٰعِلِينَ
39:68.
20:56; 29:20; 30:12.
“把天卷起” 的意思可以是, 伟大的帝国将被消灭, 强大的国家将被摧毁, 而其他的民族将代替它们取得政权。或者是, 通过穆圣, 将产生一次伟大的改革, 旧的天地将被卷起, 代替它的将是一个新创造出来的天地。旧的秩序将消亡, 将出现一种新的和较好的秩序来代替它。这个世界从来没有见到过像穆圣时代那样的一个民族生活会有如此彻底的变革。
“我再创造它” 这句话意示, 穆圣实现的秩序将会受到生于西方无神论和机械论文化对穆斯林生活所产生的追求实利观点所造成的挫折和倒退。但是这种挫折和倒退将是暂短的, 而伊斯兰教将经历一次新的精神复兴而重新获得胜利。
یعنی اس زمانہ کی دنیا تباہ کرکے اور نئی قومیں جنم لیں گی اور زندہ ہوں گی۔ جیسا کہ اس زمانہ میں ظاہر ہے کہ افریقہ جو مجہول براعظم کہلاتا ہے زندہ ہو رہا ہے۔
39:68.
20:56; 29:20; 30:12.
'The rolling up of the heavens' may mean that great empires will be swept away and powerful nations will be destroyed and other peoples will rise to power in their place. Or, the meaning may be that through the Holy Prophet a great transformation will come about and the old heaven will he rolled up and in its place a new heaven and a new earth will be created. The old order will die and in its place a new and better order will come into being. Never had the world witnessed such a complete transformation in the lives of a people as it did in the Holy Prophet’s time.
The expression, so shall We repeal it, implies that the order brought into being by the Holy Prophet will receive a setback through the material outlook on life of Muslims created by the godless and mechanistic Western civilisation. But this setback will be temporary and Islam will experience a new spiritual awakening and will again emerge triumphant.
39:68.
20:56; 29:20; 30:12.
Commentary:
The verse purports to say that at that time the great empires will be rolled up like the rolling up of written scrolls by a scribe i.e. they shall be destroyed. But taken in a metaphorical sense it may signify that through the Holy Prophet a complete transformation will come about and the old heaven will be rolled up and in its place a new heaven and a new earth will be created. And so it came to pass. The old order died and with the Holy Prophet a new and better order came into being. Never had heaven witnessed such a complete transformation in the lives of a people as it did in the Holy Prophet’s time.
The expression نعیدہ (so shall We repeat it) implies that the order brought into being by the Holy Prophet will receive a setback through the material outlook on life created by the godless and mechanistic Western civilization. But this setback will be temporary and a new spiritual awakening will be brought about by the selfless efforts of a great follower of the Holy Prophet (the Promised Messiah) and his devoted followers, and Islam will again emerge triumphant. The verse may also mean that at the time to which reference has been made in the preceding verses, great empires will be reduced to ashes and powerful nations will be destroyed and other nations will rise to power in their place.
a
39:68.
b
20:56; 29:20; 30:12.
847
“把天卷起” 的意思可以是, 伟大的帝国将被消灭, 强大的国家将被摧毁, 而其他的民族将代替它们取得政权。或者是, 通过穆圣, 将产生一次伟大的改革, 旧的天地将被卷起, 代替它的将是一个新创造出来的天地。旧的秩序将消亡, 将出现一种新的和较好的秩序来代替它。这个世界从来没有见到过像穆圣时代那样的一个民族生活会有如此彻底的变革。
848
“我再创造它” 这句话意示, 穆圣实现的秩序将会受到生于西方无神论和机械论文化对穆斯林生活所产生的追求实利观点所造成的挫折和倒退。但是这种挫折和倒退将是暂短的, 而伊斯兰教将经历一次新的精神复兴而重新获得胜利。
2
یعنی اس زمانہ کی دنیا تباہ کرکے اور نئی قومیں جنم لیں گی اور زندہ ہوں گی۔ جیسا کہ اس زمانہ میں ظاہر ہے کہ افریقہ جو مجہول براعظم کہلاتا ہے زندہ ہو رہا ہے۔
a
39:68.
b
20:56; 29:20; 30:12.
2430
Commentary:
The verse purports to say that at that time the great empires will be rolled up like the rolling up of written scrolls by a scribe i.e. they shall be destroyed. But taken in a metaphorical sense it may signify that through the Holy Prophet a complete transformation will come about and the old heaven will be rolled up and in its place a new heaven and a new earth will be created. And so it came to pass. The old order died and with the Holy Prophet a new and better order came into being. Never had heaven witnessed such a complete transformation in the lives of a people as it did in the Holy Prophet’s time.
The expression نعیدہ (so shall We repeat it) implies that the order brought into being by the Holy Prophet will receive a setback through the material outlook on life created by the godless and mechanistic Western civilization. But this setback will be temporary and a new spiritual awakening will be brought about by the selfless efforts of a great follower of the Holy Prophet (the Promised Messiah) and his devoted followers, and Islam will again emerge triumphant. The verse may also mean that at the time to which reference has been made in the preceding verses, great empires will be reduced to ashes and powerful nations will be destroyed and other nations will rise to power in their place.
b
39:68.
c
20:56; 29:20; 30:12.
1923
'The rolling up of the heavens' may mean that great empires will be swept away and powerful nations will be destroyed and other peoples will rise to power in their place. Or, the meaning may be that through the Holy Prophet a great transformation will come about and the old heaven will he rolled up and in its place a new heaven and a new earth will be created. The old order will die and in its place a new and better order will come into being. Never had the world witnessed such a complete transformation in the lives of a people as it did in the Holy Prophet’s time.
1924
The expression, so shall We repeal it, implies that the order brought into being by the Holy Prophet will receive a setback through the material outlook on life of Muslims created by the godless and mechanistic Western civilisation. But this setback will be temporary and Islam will experience a new spiritual awakening and will again emerge triumphant.