Topic: With Wisdom
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وَإِذْ أَخَذَ ٱللَّهُ مِيثَٰقَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ لَتُبَيِّنُنَّهُۥ لِلنَّاسِ وَلَا تَكْتُمُونَهُۥ فَنَبَذُوهُ وَرَآءَ ظُهُورِهِمْ وَٱشْتَرَوْا۟ بِهِۦ ثَمَنًا قَلِيلًا ۖ فَبِئْسَ مَا يَشْتَرُونَ
اس آیت کی تشریح کے لئے دیکھئے سورۃ بقرہ آیت ۱۷۵۔
2:102.
The reference here is to no particular covenant but to a general covenant taken from the followers of every Prophet that they would preach and promulgate the Divine Message and would try to live up to it.
2:102.
Commentary:
The reference here is to no particular covenant, but to a general covenant taken from the followers of every Prophet that they would preach and promulgate the Message they had accepted and would live up to it. The pronoun "it" in the clause, and not conceal it, may refer either to the Book or the covenant.
a
2:102.
300
此处不是指某一个信约, 而是指从每位圣先知的信徒所缔结的一般信约, 即他们要布讲和宣扬安拉的启示, 并且尽力实践其教义。
1
اس آیت کی تشریح کے لئے دیکھئے سورۃ بقرہ آیت ۱۷۵۔
a
2:102.
470
Commentary:
The reference here is to no particular covenant, but to a general covenant taken from the followers of every Prophet that they would preach and promulgate the Message they had accepted and would live up to it. The pronoun "it" in the clause, and not conceal it, may refer either to the Book or the covenant.
c
2:102.
544
The reference here is to no particular covenant but to a general covenant taken from the followers of every Prophet that they would preach and promulgate the Divine Message and would try to live up to it.
ٱدْعُ إِلَىٰ سَبِيلِ رَبِّكَ بِٱلْحِكْمَةِ وَٱلْمَوْعِظَةِ ٱلْحَسَنَةِ ۖ وَجَٰدِلْهُم بِٱلَّتِى هِىَ أَحْسَنُ ۚ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِۦ ۖ وَهُوَ أَعْلَمُ بِٱلْمُهْتَدِينَ
41:35.
6:118.
Hikmah means: (1) knowledge or science; (2) equity or justice; (3) forbearance or clemency; (4) firmness; (5) any saying or discourse which is conforming or agreeable to truth and is in accordance with the exigencies of the occasion; (6) gift of prophecy and (7) what prevents or restrains a person from foolish behaviour (Lane).
41:35.
6:118.
Important Words:
The word حکمة translated as wisdom in the text among other things means, (1) knowledge or science; (2) equity or justice; (3) forbearance or clemency; (4) firmness; (5) any saying or discourse conforming or agreeable to truth and in accordance with the exigencies of the occasion; (6) gift of prophecy; and (7) what prevents or restrains from ignorant behaviour (Aqrab & Lane).
Commentary:
The word may be used in all these senses in the verse under comment. Taking it in the sense of "knowledge" or "science", the verse would mean that Muslims should invite others to Islam by arguments based on knowledge and reason and should not confine themselves merely to making appeals to sentiments and emotions. Using it in the sense of "equity" or "justice", the injunction embodied would be that, when arguing with the followers of other Faiths, Muslim preachers and missionaries should not bring forward such objections against those Faiths as can be advanced against Islam itself for such a course is not only inconsistent with justice, but is also unsound. If حکمة be understood to mean "forbearance" or "clemency", the verse would mean that Muslims should explain the beauties of their religion with patience. Taking the word in the sense of "a saying or discourse conforming or agreeable to the truth, and in accordance with the exigencies of the occasion", the verse would mean, that while inviting other people to Islam Muslims should not say anything which is not true and is not in accordance with facts, for if they resorted to falsehood while preaching truth they would be ruining their own souls in order to save those of others. Moreover, their discourse should be conformable to the exigencies of the occasion and should not wound other people’s susceptibilities. Taking the word in the sense of "gift of prophecy", the verse would mean that Muslims should invite men to Islam by using arguments contained in the Quran and not arguments which are the creation of their own fancy. Lastly, taking the word in the sense of "what restrains from ignorant behaviour" the verse would mean that the talk of Muslims should not be beyond the comprehension of those to whom the appeal is made. They should say things which may help to resolve the doubts of others and not display or demonstrate their own talents and learning.
The words, "goodly exhortation" mean "a discourse which softens the hearts of the hearers and makes a deep impression on them." Thus the Quran exhorts its followers not to content themselves with mere cold and dry reasoning but to reinforce and support philosophical dissertations with an appeal to sentiments. This appeal, however, should be "goodly exhortation" i.e. it should be based on pure truth and there should be no prevarication or tampering with facts.
The words, and argue with them in a way that is best, mean that while arguing we should make the most solid and unassailable argument we possess as the pivot round which all other arguments should revolve and which they should support.
The expression, Thy Lord best knows those who have strayed from...who are rightly-guided, contains a word of encouragement and good cheer for the Muslim evangelist. He is told that if in spite of his best efforts he finds that his preaching has not had the desired effect, he should not get discouraged and think that his preaching was defective, but should continue his noble work without slackening, leaving the result to God, because He alone knows who is deserving and destined to be guided to the right path.
As Islam was to spread abroad and was to be preached to the people who claimed to possess revealed Scriptures, Muslims have been told in this verse that a much more difficult task lay ahead of them. While dealing with idolaters it was easy enough to refute idolatry, but with respect to the "People of the Book" the excellence and superiority of Islamic teachings will have to be proved regarding details and auxiliary matters also. Hence the admonition given above.
d
41:35.
e
6:118.
693
حِكْمَة (Hikmah) 意为: (1) 知识、科学; (2) 公平或公正; (3) 忍耐或仁慈; (4) 坚定; (5) 任何与真理相一致及与紧急时刻相协调的语言; (6) 预言能力和 (7) 任何防止或制止某人愚蠢行为的事情。(Lane)
c
41:35.
d
6:118.
1926
Important Words:
The word حکمة translated as wisdom in the text among other things means, (1) knowledge or science; (2) equity or justice; (3) forbearance or clemency; (4) firmness; (5) any saying or discourse conforming or agreeable to truth and in accordance with the exigencies of the occasion; (6) gift of prophecy; and (7) what prevents or restrains from ignorant behaviour (Aqrab & Lane).
Commentary:
The word may be used in all these senses in the verse under comment. Taking it in the sense of "knowledge" or "science", the verse would mean that Muslims should invite others to Islam by arguments based on knowledge and reason and should not confine themselves merely to making appeals to sentiments and emotions. Using it in the sense of "equity" or "justice", the injunction embodied would be that, when arguing with the followers of other Faiths, Muslim preachers and missionaries should not bring forward such objections against those Faiths as can be advanced against Islam itself for such a course is not only inconsistent with justice, but is also unsound. If حکمة be understood to mean "forbearance" or "clemency", the verse would mean that Muslims should explain the beauties of their religion with patience. Taking the word in the sense of "a saying or discourse conforming or agreeable to the truth, and in accordance with the exigencies of the occasion", the verse would mean, that while inviting other people to Islam Muslims should not say anything which is not true and is not in accordance with facts, for if they resorted to falsehood while preaching truth they would be ruining their own souls in order to save those of others. Moreover, their discourse should be conformable to the exigencies of the occasion and should not wound other people’s susceptibilities. Taking the word in the sense of "gift of prophecy", the verse would mean that Muslims should invite men to Islam by using arguments contained in the Quran and not arguments which are the creation of their own fancy. Lastly, taking the word in the sense of "what restrains from ignorant behaviour" the verse would mean that the talk of Muslims should not be beyond the comprehension of those to whom the appeal is made. They should say things which may help to resolve the doubts of others and not display or demonstrate their own talents and learning.
The words, "goodly exhortation" mean "a discourse which softens the hearts of the hearers and makes a deep impression on them." Thus the Quran exhorts its followers not to content themselves with mere cold and dry reasoning but to reinforce and support philosophical dissertations with an appeal to sentiments. This appeal, however, should be "goodly exhortation" i.e. it should be based on pure truth and there should be no prevarication or tampering with facts.
The words, and argue with them in a way that is best, mean that while arguing we should make the most solid and unassailable argument we possess as the pivot round which all other arguments should revolve and which they should support.
The expression, Thy Lord best knows those who have strayed from...who are rightly-guided, contains a word of encouragement and good cheer for the Muslim evangelist. He is told that if in spite of his best efforts he finds that his preaching has not had the desired effect, he should not get discouraged and think that his preaching was defective, but should continue his noble work without slackening, leaving the result to God, because He alone knows who is deserving and destined to be guided to the right path.
As Islam was to spread abroad and was to be preached to the people who claimed to possess revealed Scriptures, Muslims have been told in this verse that a much more difficult task lay ahead of them. While dealing with idolaters it was easy enough to refute idolatry, but with respect to the "People of the Book" the excellence and superiority of Islamic teachings will have to be proved regarding details and auxiliary matters also. Hence the admonition given above.
a
41:35.
b
6:118.
1588
Hikmah means: (1) knowledge or science; (2) equity or justice; (3) forbearance or clemency; (4) firmness; (5) any saying or discourse which is conforming or agreeable to truth and is in accordance with the exigencies of the occasion; (6) gift of prophecy and (7) what prevents or restrains a person from foolish behaviour (Lane).
لِّكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكًا هُمْ نَاسِكُوهُ ۖ فَلَا يُنَٰزِعُنَّكَ فِى ٱلْأَمْرِ ۚ وَٱدْعُ إِلَىٰ رَبِّكَ ۖ إِنَّكَ لَعَلَىٰ هُدًى مُّسْتَقِيمٍ
在不同的国家和民族中崇拜安拉有不同的形式。这一事实证明了一个真理, 即在所有的宗教中伊斯兰教第一个宣告: 安拉的使者来到各民族中, 并教给他们不同的崇拜形式和方法。
اُمَّۃٌ کا لفظ مؤنث ہے لیکن اس کے بعد ھُمْ نَاسِکُوْہُ کے الفاظ ہیں جو مذکر اور جمع کے لئے ہیں اس کی وجہ یہ ہے کہ عربی زبان میں بعض دفعہ جماعت کے افراد کی طرف ضمیر پھیری جاتی ہے اور اس کے مجموعہ کو ضمیر میں ادا کر دیا جاتا ہے۔ پس ھُمْ جو یہاں آیا ہے اسی وجہ سے آیا ہے۔
Divine worship is found in one form or another among all nations and peoples. This fact leads to the great truth which Islam, among all religions, was the first to proclaim that Divine Messengers appeared among all peoples to teach them the different forms and ways of worship.
Important Words:
منسک (ways of worship) means, rites of sacrifice; religious rites and ceremonies of the Pilgrimage; animals of sacrifice; ways of worship; acts of devotion. See also 6:163 & 22:35.
Commentary:
Taking منسک in the sense of animals of sacrifice or the rites of sacrifice the verse signifies (a) that the ritual of sacrifice in one form or another is common to all religions; and (b) that it was the sacrifice of animals that was at first enjoined by God and not human sacrifice which was invented afterwards.
Taking the word منسک in the sense of 'ways of worship,' the verse means that Divine worship is found in one form or another among all nations and peoples. This fact leads to another great truth which Islam, among all religions, was the first to proclaim, viz. that Divine Messengers appeared at different times among all nations and peoples to teach them the different forms and ways of worship.
The words فی الامر (in the matter) mean, 'in the matter of Islam' or 'in the matter of the Quran.' In this sense of the words the verse purports to say that when it has been made clear that Prophets were raised among all peoples, the disbelievers have no right or justification to say that the Holy Prophet has brought a novel teaching. He has done no new thing and has introduced no innovation. See 46:10.
876
在不同的国家和民族中崇拜安拉有不同的形式。这一事实证明了一个真理, 即在所有的宗教中伊斯兰教第一个宣告: 安拉的使者来到各民族中, 并教给他们不同的崇拜形式和方法。
2
اُمَّۃٌ کا لفظ مؤنث ہے لیکن اس کے بعد ھُمْ نَاسِکُوْہُ کے الفاظ ہیں جو مذکر اور جمع کے لئے ہیں اس کی وجہ یہ ہے کہ عربی زبان میں بعض دفعہ جماعت کے افراد کی طرف ضمیر پھیری جاتی ہے اور اس کے مجموعہ کو ضمیر میں ادا کر دیا جاتا ہے۔ پس ھُمْ جو یہاں آیا ہے اسی وجہ سے آیا ہے۔
2497
Important Words:
منسک (ways of worship) means, rites of sacrifice; religious rites and ceremonies of the Pilgrimage; animals of sacrifice; ways of worship; acts of devotion. See also 6:163 & 22:35.
Commentary:
Taking منسک in the sense of animals of sacrifice or the rites of sacrifice the verse signifies (a) that the ritual of sacrifice in one form or another is common to all religions; and (b) that it was the sacrifice of animals that was at first enjoined by God and not human sacrifice which was invented afterwards.
Taking the word منسک in the sense of 'ways of worship,' the verse means that Divine worship is found in one form or another among all nations and peoples. This fact leads to another great truth which Islam, among all religions, was the first to proclaim, viz. that Divine Messengers appeared at different times among all nations and peoples to teach them the different forms and ways of worship.
The words فی الامر (in the matter) mean, 'in the matter of Islam' or 'in the matter of the Quran.' In this sense of the words the verse purports to say that when it has been made clear that Prophets were raised among all peoples, the disbelievers have no right or justification to say that the Holy Prophet has brought a novel teaching. He has done no new thing and has introduced no innovation. See 46:10.
1972
Divine worship is found in one form or another among all nations and peoples. This fact leads to the great truth which Islam, among all religions, was the first to proclaim that Divine Messengers appeared among all peoples to teach them the different forms and ways of worship.
وَإِنَّكَ لَتَدْعُوهُمْ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ
وَأَنذِرْ عَشِيرَتَكَ ٱلْأَقْرَبِينَ
It is on record that when this verse was revealed the Holy Prophet stood on Mount Safa and called every Quraish tribe by name and warned them of the Divine punishment that would overtake them if they did not accept his Message and give up their evil ways (Bukhari).
Commentary:
It is on record that when this verse was revealed the Holy Prophet stood on Mount Safa and called every Quraish tribe by name and warned them of the Divine punishment that would overtake them if they did not accept his message and give up their evil ways. He is also reported to have told his daughter Fatimah, his aunt Safiyya and other members of his household that no relationship with him but only their own righteous deeds would save them from Divine wrath (Bukhari, Kitabut-Tafsir).
2807
Commentary:
It is on record that when this verse was revealed the Holy Prophet stood on Mount Safa and called every Quraish tribe by name and warned them of the Divine punishment that would overtake them if they did not accept his message and give up their evil ways. He is also reported to have told his daughter Fatimah, his aunt Safiyya and other members of his household that no relationship with him but only their own righteous deeds would save them from Divine wrath (Bukhari, Kitabut-Tafsir).
2140
It is on record that when this verse was revealed the Holy Prophet stood on Mount Safa and called every Quraish tribe by name and warned them of the Divine punishment that would overtake them if they did not accept his Message and give up their evil ways (Bukhari).
وَلَا يَصُدُّنَّكَ عَنْ ءَايَٰتِ ٱللَّهِ بَعْدَ إِذْ أُنزِلَتْ إِلَيْكَ ۖ وَٱدْعُ إِلَىٰ رَبِّكَ ۖ وَلَا تَكُونَنَّ مِنَ ٱلْمُشْرِكِينَ
Commentary:
The verse sums up the subject matter of the Surah. The Holy Prophet is told that he did not have the remotest idea that he would ever be made the bearer of the Divine Message but now that he has actually been entrusted with the great and difficult task of preaching the truth, he should 'call mankind to God' and like a great soldier fight his way to success.
2937
Commentary:
The verse sums up the subject matter of the Surah. The Holy Prophet is told that he did not have the remotest idea that he would ever be made the bearer of the Divine Message but now that he has actually been entrusted with the great and difficult task of preaching the truth, he should 'call mankind to God' and like a great soldier fight his way to success.
۞ وَلَا تُجَٰدِلُوٓا۟ أَهْلَ ٱلْكِتَٰبِ إِلَّا بِٱلَّتِى هِىَ أَحْسَنُ إِلَّا ٱلَّذِينَ ظَلَمُوا۟ مِنْهُمْ ۖ وَقُولُوٓا۟ ءَامَنَّا بِٱلَّذِىٓ أُنزِلَ إِلَيْنَا وَأُنزِلَ إِلَيْكُمْ وَإِلَٰهُنَا وَإِلَٰهُكُمْ وَٰحِدٌ وَنَحْنُ لَهُۥ مُسْلِمُونَ
16:126; 23:97; 41:35.
The verse lays down a very sound principle to guide us when preaching our Faith to others. We should begin preaching by laying stress on those beliefs and religious principles which are common between us and our adversary. As an instance we are told that while talking to "the People of the Book" we should start with the two basic religious principles of the Unity of God and Divine revelation.
16:126; 23:97; 41:35.
Commentary:
The verse lays down a very sound principle to guide us in religious controversy and when preaching our Faith to others. We should begin our preaching by laying stress on those beliefs and religious principles which are common between us and our adversary. As an instance we are told that while talking to the "People of the Book" we should start with the two basic religious principles of the Unity of God and Divine revelation. In the form in which Islam has presented these two principles, it stands unique among all religions. Whereas according to Islam God revealed Himself to man in every age, the followers of other religions claim to have the exclusive privilege of being "God’s sons and His loved ones" (5:19). Islam also teaches that Prophets have been raised among all peoples (35:25), a principle which in its catholicity and broadmindedness finds no parallel in the teaching of any other religion.
d
16:126; 23:97; 41:35.
979
这节经文制定了把我们的教义宣传给别人听时指导我们一个非常稳妥的 原则。开始时, 我们应该把宣传的重点放在我们和对方共有的那些信念的宗教原理上。举例说, 我们被告知说, 当我们向 “有经的人” 宣讲时, 应该从安拉的独一性和安拉的启示这两个基本教义开始。
a
16:126; 23:97; 41:35.
2971
Commentary:
The verse lays down a very sound principle to guide us in religious controversy and when preaching our Faith to others. We should begin our preaching by laying stress on those beliefs and religious principles which are common between us and our adversary. As an instance we are told that while talking to the "People of the Book" we should start with the two basic religious principles of the Unity of God and Divine revelation. In the form in which Islam has presented these two principles, it stands unique among all religions. Whereas according to Islam God revealed Himself to man in every age, the followers of other religions claim to have the exclusive privilege of being "God’s sons and His loved ones" (5:19). Islam also teaches that Prophets have been raised among all peoples (35:25), a principle which in its catholicity and broadmindedness finds no parallel in the teaching of any other religion.
a
16:126; 23:97; 41:35.
2257
The verse lays down a very sound principle to guide us when preaching our Faith to others. We should begin preaching by laying stress on those beliefs and religious principles which are common between us and our adversary. As an instance we are told that while talking to "the People of the Book" we should start with the two basic religious principles of the Unity of God and Divine revelation.
وَمَنْ أَحْسَنُ قَوْلًا مِّمَّن دَعَآ إِلَى ٱللَّهِ وَعَمِلَ صَٰلِحًا وَقَالَ إِنَّنِى مِنَ ٱلْمُسْلِمِينَ
Commentary:
There could be no better avocation for a person than to call men to God and to conform his own conduct to the teachings he preaches to others and to submit entirely to God’s will. This is the quintessence of the teaching of Islam.
3583
Commentary:
There could be no better avocation for a person than to call men to God and to conform his own conduct to the teachings he preaches to others and to submit entirely to God’s will. This is the quintessence of the teaching of Islam.
وَلَا تَسْتَوِى ٱلْحَسَنَةُ وَلَا ٱلسَّيِّئَةُ ۚ ٱدْفَعْ بِٱلَّتِى هِىَ أَحْسَنُ فَإِذَا ٱلَّذِى بَيْنَكَ وَبَيْنَهُۥ عَدَٰوَةٌ كَأَنَّهُۥ وَلِىٌّ حَمِيمٌ
13:23; 28:55.
As the preaching of truth inevitably brings in its wake hardships for the preacher, the verse enjoins upon him to bear them patiently and with fortitude, and even to return good for the evil he receives at the hands of his persecutors.
13:23; 16:126; 17:54; 28:55; 29:47.
Commentary:
As the preaching of truth inevitably brings in its wake hardships for the preacher, the verse enjoins upon him to bear them patiently and with fortitude, and even to return good for the evil he receives at the hands of his persecutors.
c
13:23; 28:55.
1191
因为真理的传播不可避免地会相应给传教者带来苦难, 这节经文告诫他们对于苦难要耐心忍受, 甚至对于在迫害者手中所受到的恶要以善相报。
b
13:23; 16:126; 17:54; 28:55; 29:47.
3584
Commentary:
As the preaching of truth inevitably brings in its wake hardships for the preacher, the verse enjoins upon him to bear them patiently and with fortitude, and even to return good for the evil he receives at the hands of his persecutors.
b
13:23; 28:55.
2636
As the preaching of truth inevitably brings in its wake hardships for the preacher, the verse enjoins upon him to bear them patiently and with fortitude, and even to return good for the evil he receives at the hands of his persecutors.
وَذَكِّرْ فَإِنَّ ٱلذِّكْرَىٰ تَنفَعُ ٱلْمُؤْمِنِينَ
هُوَ ٱلَّذِى بَعَثَ فِى ٱلْأُمِّيِّۦنَ رَسُولًا مِّنْهُمْ يَتْلُوا۟ عَلَيْهِمْ ءَايَٰتِهِۦ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ ٱلْكِتَٰبَ وَٱلْحِكْمَةَ وَإِن كَانُوا۟ مِن قَبْلُ لَفِى ضَلَٰلٍ مُّبِينٍ
3:165; 7:158; 9:128.
见 3:76 和 7:158。
穆圣的使命在于这节经文中所提到的四重圣职。这是托付给他的伟大而高尚的任务; 因为他出现在阿拉伯文盲中, 众圣之父伊布拉欣在几千年以前在和他的儿子伊司马仪一齐奠立天房根基时做了祈祷 (2:130)。事实上, 复兴者没法真正继承他的使命, 除非他以其高尚而纯洁的表率建立一个虔诚、笃信而正义的信徒所组成的社会, 首先教以他那启示中的理想和原则及其哲理、意义和重要性, 然后派遣他们去国外向别的宗族传播启示。他灌输给信徒们的教育, 磨砺了他们的智慧, 他的教导的哲理使他们产生了坚定的信仰, 他那高尚的表率使他们心灵纯洁。这节经文就是指这个基本的宗教事实。
3:165; 7:158; 9:128.
See 3:76 and 7:158.
The Divine mission of the Holy Prophet consisted in the performance of the fourfold sacred duty referred to in this verse. This was the great and noble task which was entrusted to him; because it was to his appearance among the unlettered Arabs that the Patriarch Abraham had prayed several thousand years ago, when in company with his son, Ishmael, he was raising the foundations of the Ka‘bah (2:130). In fact, no Reformer can truly succeed in his mission unless he prepares, by his noble and purifying example, a community of sincere, devoted and righteous followers, whom he first teaches the ideals and the principles of his Message and their philosophy, significance and importance, and then sends them abroad to preach that Message to other people. The training he imparts to his followers refines their intellect, and the philosophy of his teaching engenders in them certainty of faith, and his noble example creates in them purity of heart. It is to this basic fact of religion that the verse refers.
3:165; 7:158; 9:128.
Commentary:
For الأمیین see 3:76 & 7:158.
The divine mission of the Holy Prophet consisted in the performance of the fourfold sacred duty referred to in the verse under comment. This was the noble task which was to be entrusted to that great Prophet for whose appearance among the unlettered Arabs the Patriarch Abraham had prayed several thousand years in advance, when in company with his son, Ishmael, he was raising the foundations of the Ka‘bah (2:130).
In fact, no Reformer can truly succeed in his mission unless he prepares, by his noble and purifying example, a community of sincere, devoted and righteous followers, whom he teaches the ideals and principles of his Message and their philosophy, significance and importance, and then sends them out to preach that Message to other people. The training he imparts to them refines their intellect, and the philosophy of his teaching engenders in them certainty of faith, and his noble example creates in them purity of heart and refines character. It is to this basic fact of religion that the verse under comment refers.
c
3:165; 7:158; 9:128.
1425
见 3:76 和 7:158。
1426
穆圣的使命在于这节经文中所提到的四重圣职。这是托付给他的伟大而高尚的任务; 因为他出现在阿拉伯文盲中, 众圣之父伊布拉欣在几千年以前在和他的儿子伊司马仪一齐奠立天房根基时做了祈祷 (2:130)。事实上, 复兴者没法真正继承他的使命, 除非他以其高尚而纯洁的表率建立一个虔诚、笃信而正义的信徒所组成的社会, 首先教以他那启示中的理想和原则及其哲理、意义和重要性, 然后派遣他们去国外向别的宗族传播启示。他灌输给信徒们的教育, 磨砺了他们的智慧, 他的教导的哲理使他们产生了坚定的信仰, 他那高尚的表率使他们心灵纯洁。这节经文就是指这个基本的宗教事实。
c
3:165; 7:158; 9:128.
4235
Commentary:
For الأمیین see 3:76 & 7:158.
The divine mission of the Holy Prophet consisted in the performance of the fourfold sacred duty referred to in the verse under comment. This was the noble task which was to be entrusted to that great Prophet for whose appearance among the unlettered Arabs the Patriarch Abraham had prayed several thousand years in advance, when in company with his son, Ishmael, he was raising the foundations of the Ka‘bah (2:130).
In fact, no Reformer can truly succeed in his mission unless he prepares, by his noble and purifying example, a community of sincere, devoted and righteous followers, whom he teaches the ideals and principles of his Message and their philosophy, significance and importance, and then sends them out to preach that Message to other people. The training he imparts to them refines their intellect, and the philosophy of his teaching engenders in them certainty of faith, and his noble example creates in them purity of heart and refines character. It is to this basic fact of religion that the verse under comment refers.
c
3:165; 7:158; 9:128.
3044
See 3:76 and 7:158.
3045
The Divine mission of the Holy Prophet consisted in the performance of the fourfold sacred duty referred to in this verse. This was the great and noble task which was entrusted to him; because it was to his appearance among the unlettered Arabs that the Patriarch Abraham had prayed several thousand years ago, when in company with his son, Ishmael, he was raising the foundations of the Ka‘bah (2:130). In fact, no Reformer can truly succeed in his mission unless he prepares, by his noble and purifying example, a community of sincere, devoted and righteous followers, whom he first teaches the ideals and the principles of his Message and their philosophy, significance and importance, and then sends them abroad to preach that Message to other people. The training he imparts to his followers refines their intellect, and the philosophy of his teaching engenders in them certainty of faith, and his noble example creates in them purity of heart. It is to this basic fact of religion that the verse refers.