Topic: The Promised Messiah(as)
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وَلَئِن شِئْنَا لَنَذْهَبَنَّ بِٱلَّذِىٓ أَوْحَيْنَآ إِلَيْكَ ثُمَّ لَا تَجِدُ لَكَ بِهِۦ عَلَيْنَا وَكِيلًا
这节经文似乎意示一种预言, 这一时间将会来到, 那时 «古兰经» 的经义将离开这个世界。梅尔达伟 (مَرْدَوَيْه, Merdawaih)、贝哈奎 (بَيْهَقِی, Baihaqi) 和伊本•马甲 (اِبْنِ مَاجَة, lbn-e-Majah) 报道过, 穆圣也作过相似的预言, 说 «古兰经» 的核心和精神将从地球上消失的那个时候将会到来, 而且不是所有的当代声称的所谓神秘主义者们, 像他们的犹太典型者那样, 具有超自然的能力所能同心协力地恢复的。
The verse seems to imply a prophecy that a time would come when Quranic knowledge would depart from the earth. A similar prophecy of the Holy Prophet has been reported by Merdawaih, Baihaqi and Ibn-e-Majah that there would come a time when the kernel and spirit of the Qur’an would disappear from the earth, and not all the so-called mystics and Sufis of the time claiming, like their Jewish prototypes, to possess supernatural powers, would be able to restore it with their concerted efforts.
Commentary:
The present verse furnishes further evidence in support of what has been said in the previous verse. The words of the present verse appear to be addressed to the Holy Prophet but as a matter of fact they are not. As the question referred to in the previous verse was not asked by him, so the answer is evidently meant for those who had asked it. The verse means to say that the human soul is so weak that, far from revealing new spiritual truths, it is incapable even of reproducing those already revealed if they happen to disappear from the world.
The verse also implies a prophecy that a time would come when Quranic knowledge would depart from the earth. A similar prophecy of the Holy Prophet has been reported by Ibn Merdawaih and by Baihaqi and Ibn Majah that there would come a time when the kernel and spirit of the Quran would disappear from the earth and not all the so-called mystics and sufis of the time claiming, like their Jewish prototypes, to possess supernatural powers would be able to restore it with their concerted effort.
730
这节经文似乎意示一种预言, 这一时间将会来到, 那时 «古兰经» 的经义将离开这个世界。梅尔达伟 (مَرْدَوَيْه, Merdawaih)、贝哈奎 (بَيْهَقِی, Baihaqi) 和伊本•马甲 (اِبْنِ مَاجَة, lbn-e-Majah) 报道过, 穆圣也作过相似的预言, 说 «古兰经» 的核心和精神将从地球上消失的那个时候将会到来, 而且不是所有的当代声称的所谓神秘主义者们, 像他们的犹太典型者那样, 具有超自然的能力所能同心协力地恢复的。
2016
Commentary:
The present verse furnishes further evidence in support of what has been said in the previous verse. The words of the present verse appear to be addressed to the Holy Prophet but as a matter of fact they are not. As the question referred to in the previous verse was not asked by him, so the answer is evidently meant for those who had asked it. The verse means to say that the human soul is so weak that, far from revealing new spiritual truths, it is incapable even of reproducing those already revealed if they happen to disappear from the world.
The verse also implies a prophecy that a time would come when Quranic knowledge would depart from the earth. A similar prophecy of the Holy Prophet has been reported by Ibn Merdawaih and by Baihaqi and Ibn Majah that there would come a time when the kernel and spirit of the Quran would disappear from the earth and not all the so-called mystics and sufis of the time claiming, like their Jewish prototypes, to possess supernatural powers would be able to restore it with their concerted effort.
1648
The verse seems to imply a prophecy that a time would come when Quranic knowledge would depart from the earth. A similar prophecy of the Holy Prophet has been reported by Merdawaih, Baihaqi and Ibn-e-Majah that there would come a time when the kernel and spirit of the Qur’an would disappear from the earth, and not all the so-called mystics and Sufis of the time claiming, like their Jewish prototypes, to possess supernatural powers, would be able to restore it with their concerted efforts.
وَٱلنَّجْمِ إِذَا هَوَىٰ
یہ اس پیشگوئی کی طرف اشارہ ہے جو رسول کریم صلی اللہ علیہ وسلم نے ان الفاظ میں فرمائی ہے کہ لَوْ کَانَ الْاِیْمَانُ مُعَلَّـقًا بِالثُّرَیَّا لَنَالَہٗ رَجُلٌ مِّنْ فَارِسَ یعنی اگر ایمان اُڑ کر ثریّا پر بھی چلا جائے گا تو بھی اسے ایک فارسی شخص وہاں سے واپس لے آئے گا۔
An-Najm means, a star; or a stemless plant. But when used as a proper noun it signifies "the Pleiades." The word is also taken by some scholars to signify the gradual revelation of the Qur’an in pieces, and by some other authorities it refers to the Holy Prophet himself. Its plural an-Nujum also means, chiefs of a people, or small states or principalities (Kashshaf, Taj & Ghara’ibul-Qur’an). In view of its different meanings the word An-Najm in the verse may be explained (1) by a well-known saying of the Holy Prophet which is to the effect: 'When spiritual darkness will spread over the entire face of the earth and there will remain nothing of Islam but its name, and of the Qur’an but its letters, and faith will go up to heaven, a man of the Persian descent will bring it back to earth' (Bukhari). (2) It may signify that the Quranic revelation bears witness to its own truth. (3) The tender plant of Islam, which now seems to be going down before the strong and adverse winds of
Important Words:
النجم (the star). The word has been variously interpreted. Generally it means, star or stemless plant, but when used as a proper noun it signifies "the Pleiades." It is taken by some scholars to signify the gradual revelation of the Quran in pieces, and by some other authorities to refer to the Holy Prophet himself. Its plural النجوم also means, chiefs of a people, or small states or principalities (Lane, Aqrab, Kashshaf, Taj & Ghara’ibul-Quran).
ھوی (falls). They say ھوی الشیء i.e. the thing fell from a high to a low place; it rose and ascended. It is said that (al-hawiyyu) is used for going up and الھوی (al-huwiyyu) for coming down (Aqrab).
Commentary:
In view of different meanings of the word النجم given under Important Words, the verse may refer (1) to a well-known saying of the Holy Prophet to the effect that when spiritual darkness will spread over the entire face of the earth and there will remain nothing of Islam but its name and of the Quran but its letters and faith will go up to heavens, a man of the Persian descent, will bring it back to earth (Tirmidhi & Bukhari). Or (2) it may signify that the Quranic revelation hears witness to its own truth. Or (3) it may mean that the tender plant of Islam, which now seems to be going down before the strong and adverse winds of opposition that are fiercely blowing against it, would very shortly rise and develop into a mighty tree under whose cool shade great nations would take shelter. Or (4) the verse may mean that as the Arabs are used to determine the course and direction of, and are guided in, their travels by the movements of the stars in the sandy waste of Arabia (16:17), so they would now be led to the goal and end of their spiritual journey by the star par excellence, i.e. the Holy Prophet. (5) The verse may also embody a prophecy about the fall of the ramshackle State of Arabia, a prophecy much more explicitly stated in the verse, "The Hour has drawn nigh and the moon is rent asunder" (54:2).
1
یہ اس پیشگوئی کی طرف اشارہ ہے جو رسول کریم صلی اللہ علیہ وسلم نے ان الفاظ میں فرمائی ہے کہ لَوْ کَانَ الْاِیْمَانُ مُعَلَّـقًا بِالثُّرَیَّا لَنَالَہٗ رَجُلٌ مِّنْ فَارِسَ یعنی اگر ایمان اُڑ کر ثریّا پر بھی چلا جائے گا تو بھی اسے ایک فارسی شخص وہاں سے واپس لے آئے گا۔
3966
Important Words:
النجم (the star). The word has been variously interpreted. Generally it means, star or stemless plant, but when used as a proper noun it signifies "the Pleiades." It is taken by some scholars to signify the gradual revelation of the Quran in pieces, and by some other authorities to refer to the Holy Prophet himself. Its plural النجوم also means, chiefs of a people, or small states or principalities (Lane, Aqrab, Kashshaf, Taj & Ghara’ibul-Quran).
ھوی (falls). They say ھوی الشیء i.e. the thing fell from a high to a low place; it rose and ascended. It is said that (al-hawiyyu) is used for going up and الھوی (al-huwiyyu) for coming down (Aqrab).
Commentary:
In view of different meanings of the word النجم given under Important Words, the verse may refer (1) to a well-known saying of the Holy Prophet to the effect that when spiritual darkness will spread over the entire face of the earth and there will remain nothing of Islam but its name and of the Quran but its letters and faith will go up to heavens, a man of the Persian descent, will bring it back to earth (Tirmidhi & Bukhari). Or (2) it may signify that the Quranic revelation hears witness to its own truth. Or (3) it may mean that the tender plant of Islam, which now seems to be going down before the strong and adverse winds of opposition that are fiercely blowing against it, would very shortly rise and develop into a mighty tree under whose cool shade great nations would take shelter. Or (4) the verse may mean that as the Arabs are used to determine the course and direction of, and are guided in, their travels by the movements of the stars in the sandy waste of Arabia (16:17), so they would now be led to the goal and end of their spiritual journey by the star par excellence, i.e. the Holy Prophet. (5) The verse may also embody a prophecy about the fall of the ramshackle State of Arabia, a prophecy much more explicitly stated in the verse, "The Hour has drawn nigh and the moon is rent asunder" (54:2).
2868
An-Najm means, a star; or a stemless plant. But when used as a proper noun it signifies "the Pleiades." The word is also taken by some scholars to signify the gradual revelation of the Qur’an in pieces, and by some other authorities it refers to the Holy Prophet himself. Its plural an-Nujum also means, chiefs of a people, or small states or principalities (Kashshaf, Taj & Ghara’ibul-Qur’an). In view of its different meanings the word An-Najm in the verse may be explained (1) by a well-known saying of the Holy Prophet which is to the effect: 'When spiritual darkness will spread over the entire face of the earth and there will remain nothing of Islam but its name, and of the Qur’an but its letters, and faith will go up to heaven, a man of the Persian descent will bring it back to earth' (Bukhari). (2) It may signify that the Quranic revelation bears witness to its own truth. (3) The tender plant of Islam, which now seems to be going down before the strong and adverse winds of
هُوَ ٱلَّذِىٓ أَرْسَلَ رَسُولَهُۥ بِٱلْهُدَىٰ وَدِينِ ٱلْحَقِّ لِيُظْهِرَهُۥ عَلَى ٱلدِّينِ كُلِّهِۦ وَلَوْ كَرِهَ ٱلْمُشْرِكُونَ
9:33; 48:29.
Most Commentators of the Qur’an are agreed that this verse applies to the Promised Messiah, because in his time all religions will have made their appearance and the superiority of Islam over all of them will become established.
9:33; 48:29.
Commentary:
Most commentators of the Quran are agreed that this verse applies to the Promised Messiah in whose time all religions will make their appearance and the superiority of Islam over all of them will be established.
This and the previous verse contain two very challenging prophecies, the present one about the establishment of the superiority of Islam over other Faiths and the preceding one about the total failure of the enemies of Islam to extinguish its light.
d
9:33; 48:29.
1422
«古兰经»大多数注释者都同意, 这节经文适用于主许迈喜合, 因为在他的时代, 所有的宗教将全部出现, 并且伊斯兰教超过其他宗教的优越性也将确定。
c
9:33; 48:29.
4229
Commentary:
Most commentators of the Quran are agreed that this verse applies to the Promised Messiah in whose time all religions will make their appearance and the superiority of Islam over all of them will be established.
This and the previous verse contain two very challenging prophecies, the present one about the establishment of the superiority of Islam over other Faiths and the preceding one about the total failure of the enemies of Islam to extinguish its light.
b
9:33; 48:29.
3040
Most Commentators of the Qur’an are agreed that this verse applies to the Promised Messiah, because in his time all religions will have made their appearance and the superiority of Islam over all of them will become established.
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.
وَءَاخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا۟ بِهِمْ ۚ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ
穆圣的教义不仅为阿拉伯人, 而且也是为非阿拉伯人归信的, 不仅为他的时代的人, 而且也是为世世代代的人永远归信的。或者, 这节经文也可意指, 穆 圣将从不是直接追随他的另外一个民族中选拔出来。这节经文以及穆圣的一句人所共知的话中所指的是在后期主许迈喜合身上所体现的穆圣的再次降临。阿布•胡赖拉说: “有一天, «聚礼章» 降示时, 我们同穆圣坐在一起。我向穆圣询问, ‘那群人还没有会遇他们’ 这句话指的是谁?” 波斯人萨耳曼 (سَلْمَان, Salman) 那时也同我们坐在一起。在我反复向他提出这同一个问题后没多时, 穆圣将手放在萨耳曼的身上说: “假如伊斯兰教上升去金牛星宫 (隐而不见), 在这些人中的一个人将必然会找到它 («布哈里圣训实录»)。” 穆圣这句话表明, 这节经文适用于波斯后裔中的一个人。阿哈默底亚运动的创始人主许迈喜合是波斯后裔。穆圣其他一些话谈到, 在 «古兰经» 只剩下它的文字以及伊斯兰教只剩下它的名称的时候也就是说, 伊斯兰教的真正精神丧失时, 会出现一个迈喜合 (贝哈奎, بَيْهَقِی, Baihaqi)。因此, «古兰经» 和圣训都一致认为, 这节经文指的是主许的迈喜合身上体现穆圣的再次降临。
اس آیت میں اس حدیث کی طرف اشارہ ہے جس میں آتا ہے کہ رسول کریم صلی اللہ علیہ وسلم سے صحابہؓ نے پوچھا کہ یارسول اللہ! یہ آخرین کون ہیں؟ تو آپ نے سَلمان فارسی کے کندھے پر ہاتھ رکھ کرفرمایا لَوْ کَانَ الْاِیْمَانُ مُعَلَّقًا بِالثُّرَیَّا لَنَالَہٗ رَجُلٌ اَوْ رِجَالٌ مِّنْ فَارِسَ (بخاری) یعنی اگر ایک وقت ایمان ثریا تک بھی اڑ گیا تو اہل فارس کی نسل سے ایک یا ایک سے زیادہ لوگ اسے واپس لے آئیں گے۔ اس میں مہدی معہود کی خبر ہے۔
The Message of the Holy Prophet was meant not only for the Arabs among whom he was raised but for all non-Arabs as well, and not only for his contemporaries but also for the generations to come till the end of time. Or, the verse may signify that the Holy Prophet will be raised among another people who have not yet joined his immediate followers. The reference in the verse and in a well-known saying of the Holy Prophet is to the Second Advent of the Holy Prophet himself in the person of the Promised Messiah in the Latter Days. Says Abu Hurairah: 'One Day we were sitting with the Holy Prophet when Surah Jumu‘ah was revealed. I enquired from the Holy Prophet, Who are the people to whom the words, 'And among others of them who have not yet joined them,' refer.' Salman, the Persian, was sitting among us. Upon my repeatedly asking him the same question, the Holy Prophet put his hand on Salman and said, 'If Faith were to go up to the Pleiades, a man from these would, surely, find it' (Bukhari). This say
Commentary:
The verse signifies that the Message of the Holy Prophet was meant not only for the Arabs among whom he was raised but for all non-Arabs as well, and not only for his contemporaries but also for the coming generations till the end of time. Or the meaning may be that the Holy Prophet will be raised among another people who have not yet joined his immediate followers. The reference in the verse and in a well-known saying of the Holy Prophet is to the Second Advent of the Holy Prophet in the person of the Promised Messiah in the latter days. Says Abu Hurairah: "One Day we were sitting with the Holy Prophet when Surah Jumu‘ah was revealed. I asked the Holy Prophet, "Who are the people to whom the words And among others from among them who have not yet joined them, refer. Salman the Persian was sitting among us. Upon my repeatedly asking him the same question, the Prophet put his hand on Salman and said, “If Faith were to go up to the Pleiades, a man from these would surely find it” (Bukhari). This hadith shows that the verse applies to a man of Persian descent. Now, the Promised Messiah, the Founder of the Ahmadiyya Movement, was of Persian descent. Other sayings of the Holy Prophet speak of the appearance of the Messiah at a time when there would remain nothing of the Quran but its words and of Islam but its name i.e. the true spirit of Islamic teaching will be lost (Baihaqi). Thus the Quran and Hadith both seem to agree that the present verse refers to the Second Advent of the Holy Prophet in the person of the Promised Messiah.
1427
穆圣的教义不仅为阿拉伯人, 而且也是为非阿拉伯人归信的, 不仅为他的时代的人, 而且也是为世世代代的人永远归信的。或者, 这节经文也可意指, 穆 圣将从不是直接追随他的另外一个民族中选拔出来。这节经文以及穆圣的一句人所共知的话中所指的是在后期主许迈喜合身上所体现的穆圣的再次降临。阿布•胡赖拉说: “有一天, «聚礼章» 降示时, 我们同穆圣坐在一起。我向穆圣询问, ‘那群人还没有会遇他们’ 这句话指的是谁?” 波斯人萨耳曼 (سَلْمَان, Salman) 那时也同我们坐在一起。在我反复向他提出这同一个问题后没多时, 穆圣将手放在萨耳曼的身上说: “假如伊斯兰教上升去金牛星宫 (隐而不见), 在这些人中的一个人将必然会找到它 («布哈里圣训实录»)。” 穆圣这句话表明, 这节经文适用于波斯后裔中的一个人。阿哈默底亚运动的创始人主许迈喜合是波斯后裔。穆圣其他一些话谈到, 在 «古兰经» 只剩下它的文字以及伊斯兰教只剩下它的名称的时候也就是说, 伊斯兰教的真正精神丧失时, 会出现一个迈喜合 (贝哈奎, بَيْهَقِی, Baihaqi)。因此, «古兰经» 和圣训都一致认为, 这节经文指的是主许的迈喜合身上体现穆圣的再次降临。
1
اس آیت میں اس حدیث کی طرف اشارہ ہے جس میں آتا ہے کہ رسول کریم صلی اللہ علیہ وسلم سے صحابہؓ نے پوچھا کہ یارسول اللہ! یہ آخرین کون ہیں؟ تو آپ نے سَلمان فارسی کے کندھے پر ہاتھ رکھ کرفرمایا لَوْ کَانَ الْاِیْمَانُ مُعَلَّقًا بِالثُّرَیَّا لَنَالَہٗ رَجُلٌ اَوْ رِجَالٌ مِّنْ فَارِسَ (بخاری) یعنی اگر ایک وقت ایمان ثریا تک بھی اڑ گیا تو اہل فارس کی نسل سے ایک یا ایک سے زیادہ لوگ اسے واپس لے آئیں گے۔ اس میں مہدی معہود کی خبر ہے۔
4236
Commentary:
The verse signifies that the Message of the Holy Prophet was meant not only for the Arabs among whom he was raised but for all non-Arabs as well, and not only for his contemporaries but also for the coming generations till the end of time. Or the meaning may be that the Holy Prophet will be raised among another people who have not yet joined his immediate followers. The reference in the verse and in a well-known saying of the Holy Prophet is to the Second Advent of the Holy Prophet in the person of the Promised Messiah in the latter days. Says Abu Hurairah: "One Day we were sitting with the Holy Prophet when Surah Jumu‘ah was revealed. I asked the Holy Prophet, "Who are the people to whom the words And among others from among them who have not yet joined them, refer. Salman the Persian was sitting among us. Upon my repeatedly asking him the same question, the Prophet put his hand on Salman and said, “If Faith were to go up to the Pleiades, a man from these would surely find it” (Bukhari). This hadith shows that the verse applies to a man of Persian descent. Now, the Promised Messiah, the Founder of the Ahmadiyya Movement, was of Persian descent. Other sayings of the Holy Prophet speak of the appearance of the Messiah at a time when there would remain nothing of the Quran but its words and of Islam but its name i.e. the true spirit of Islamic teaching will be lost (Baihaqi). Thus the Quran and Hadith both seem to agree that the present verse refers to the Second Advent of the Holy Prophet in the person of the Promised Messiah.
3046
The Message of the Holy Prophet was meant not only for the Arabs among whom he was raised but for all non-Arabs as well, and not only for his contemporaries but also for the generations to come till the end of time. Or, the verse may signify that the Holy Prophet will be raised among another people who have not yet joined his immediate followers. The reference in the verse and in a well-known saying of the Holy Prophet is to the Second Advent of the Holy Prophet himself in the person of the Promised Messiah in the Latter Days. Says Abu Hurairah: 'One Day we were sitting with the Holy Prophet when Surah Jumu‘ah was revealed. I enquired from the Holy Prophet, Who are the people to whom the words, 'And among others of them who have not yet joined them,' refer.' Salman, the Persian, was sitting among us. Upon my repeatedly asking him the same question, the Holy Prophet put his hand on Salman and said, 'If Faith were to go up to the Pleiades, a man from these would, surely, find it' (Bukhari). This say
ذَٰلِكَ فَضْلُ ٱللَّهِ يُؤْتِيهِ مَن يَشَآءُ ۚ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ
Commentary:
The verse refers to the good fortune of the people among whom the Holy Prophetsa will be raised for the second time in the person of one of his followers—the Promised Messiah.
4237
Commentary:
The verse refers to the good fortune of the people among whom the Holy Prophetsa will be raised for the second time in the person of one of his followers—the Promised Messiah.
وَٱلصُّبْحِ إِذَا تَنَفَّسَ
یعنی مسلمانوں پر تباہی کا دور ابدی نہیں ہوگا‘ رات کے بعد صبح آئے گی۔
b
74:35.
1621
随着 “现代” 复兴者的再临, 穆斯林道德的衰退和堕落的黑夜将开始过去, 让位于伊斯兰教伟大而光辉的未来的黎明。
1
یعنی مسلمانوں پر تباہی کا دور ابدی نہیں ہوگا‘ رات کے بعد صبح آئے گی۔
a
74:35.
4605
Important Words:
تنفس (begins to breathe) is derived from نفس which means, he breathed. تنفس الصبح means, the morning advanced so that it became noon or it extended so that it became clear, bright, cheerful, etc. (Aqrab).
c
74:35.
3275
With the advent of the Reformer of the Latter Days the night of moral decline and degradation of Muslims will begin to depart, giving place to the dawn of a great and glorious future for Islam.
وَٱلسَّمَآءِ ذَاتِ ٱلْبُرُوجِ
بُرج آسمان کے ان فرضی مقامات کو کہتے ہیں جن میں فرض کیا جاتا ہے کہ سورج گذرتا ہے۔ پس اس جگہ کہا گیا ہے کہ مَیں بُرجوں والے آسمان کی شہادت پیش کرتا ہوں یعنی آسمان روحانی کے جو سورج ہیں ان کی ترقیات روحانی کو میں گواہی کے طور پر پیش کرتا ہوں۔ یعنی جُوں جُوں وہ اپنی سیر روحانی میں ترقی کریں گے۔ قرآن کریم کی سچائی کی گواہی دیتے چلے جائیں گے۔
15:17; 25:62.
Mujaddids, or twelve mansions in the spiritual firmament of Islam, who will keep its light burning after the Spiritual Sun will have set, i.e. after the first three best centuries of Islam will have passed, resulting in the spread of spiritual darkness over the whole world. These Reformers will bear witness to the truth of Islam, and of the Qur’an and to that of the Holy Prophet.
15:17; 25:62.
Important Words:
البروج (mansions of stars) is the plural of برج (burj) which is substantive noun from برج (baraja) which means, it was or became apparent, manifest or conspicuous or it was or became high or elevated. برج means, a tower; a sign of the Zodiac. بروج means, mansions (i.e. courses or stages) of the moon or the stars; or asterisms or constellations. See also 15:17 (Lane).
Commentary:
The verse purports to say that just as there are twelve mansions of stars in the physical heaven, similarly there will be twelve Divine Reformers or Mujaddids or twelve mansions in the spiritual firmament of Islam who will keep its light burning after the sun had set, i.e. after the first three best centuries of Islam will have passed resulting in the spread of spiritual darkness over the whole world. These Reformers will bear witness to the truth of Islam, the Quran and that of the Holy Prophet.
b
15:17; 25:62.
1653
مُجَدِّدِيْن (Mujaddidin) 即伊斯兰教精神穹苍的十二座星宫。精神上的太阳将落下, 就是说, 伊斯兰教最卓越的头三个世纪将过去而导致全世界一片精神黑暗, 但在这之后伊斯兰教将保持其熊熊光辉。这些复兴者将证明伊斯兰教的真理, 证明 «古兰经» 的真理和穆圣的真理。
1
بُرج آسمان کے ان فرضی مقامات کو کہتے ہیں جن میں فرض کیا جاتا ہے کہ سورج گذرتا ہے۔ پس اس جگہ کہا گیا ہے کہ مَیں بُرجوں والے آسمان کی شہادت پیش کرتا ہوں یعنی آسمان روحانی کے جو سورج ہیں ان کی ترقیات روحانی کو میں گواہی کے طور پر پیش کرتا ہوں۔ یعنی جُوں جُوں وہ اپنی سیر روحانی میں ترقی کریں گے۔ قرآن کریم کی سچائی کی گواہی دیتے چلے جائیں گے۔
b
15:17; 25:62.
4657
Important Words:
البروج (mansions of stars) is the plural of برج (burj) which is substantive noun from برج (baraja) which means, it was or became apparent, manifest or conspicuous or it was or became high or elevated. برج means, a tower; a sign of the Zodiac. بروج means, mansions (i.e. courses or stages) of the moon or the stars; or asterisms or constellations. See also 15:17 (Lane).
Commentary:
The verse purports to say that just as there are twelve mansions of stars in the physical heaven, similarly there will be twelve Divine Reformers or Mujaddids or twelve mansions in the spiritual firmament of Islam who will keep its light burning after the sun had set, i.e. after the first three best centuries of Islam will have passed resulting in the spread of spiritual darkness over the whole world. These Reformers will bear witness to the truth of Islam, the Quran and that of the Holy Prophet.
b
15:17; 25:62.
3307
Mujaddids, or twelve mansions in the spiritual firmament of Islam, who will keep its light burning after the Spiritual Sun will have set, i.e. after the first three best centuries of Islam will have passed, resulting in the spread of spiritual darkness over the whole world. These Reformers will bear witness to the truth of Islam, and of the Qur’an and to that of the Holy Prophet.
وَٱلْيَوْمِ ٱلْمَوْعُودِ
“受约的日子” 可以指主许的迈喜合将被唤起促发伊斯兰教的复兴。事实上, 在伊斯兰教的历史上有很多可以称为受约的日子, 即白德尔 (بَدْر, Badr) 战役之日、壕沟战役光荣地结束的日子、麦加攻克之日。但是典型的受约日, 是穆圣在伊历纪元14世纪作为他的代表再次降临的时刻, 那时伊斯兰教将获得新生, 并将战胜其他宗教。“受约的日子” 也可以指知行正道的人将得福会见他们的养主的那天。
یعنی وہ دن جبکہ انسان خدا کے فضل سے پھر اپنے ربّ کو پا لے گا۔
"The Promised Day" may signify the day when the Promised Messiah will be raised to bring about the renaissance of Islam. In fact, there have been many such days in the history of Islam which could be called the promised day namely, the day of the Battle of Badr, the day when the Battle of the Trench came to a glorious end and the day of the Fall of Mecca. But the Promised Day par excellence is the time of the Second Advent of the Holy Prophet in the person of his Deputy in the 14th century A.H., when Islam is to receive a new life and to prevail over all other religions. The "Promised Day" may also mean the day when the righteous will enjoy the bliss of meeting with their Lord.
Commentary:
"The Promised Day" here signifies the day when the Promised Messiah will be raised to bring about the renaissance of Islam. There have been many such days in the history of Islam which could be called the "Promised Day," namely, the day of the Battle of Badr, the day when the Battle of Ditch came to a glorious end, and the day of the Fall of Mecca. But the Promised Day par excellence was the time of the Second Coming of the Holy Prophet in the person of the Promised Messiah in the 14th Century A.H. when Islam was to receive a new life and to prevail over all other religions.
The verse may also signify the day when the righteous will enjoy the ecstasy of meeting with their Lord.
1654
“受约的日子” 可以指主许的迈喜合将被唤起促发伊斯兰教的复兴。事实上, 在伊斯兰教的历史上有很多可以称为受约的日子, 即白德尔 (بَدْر, Badr) 战役之日、壕沟战役光荣地结束的日子、麦加攻克之日。但是典型的受约日, 是穆圣在伊历纪元14世纪作为他的代表再次降临的时刻, 那时伊斯兰教将获得新生, 并将战胜其他宗教。“受约的日子” 也可以指知行正道的人将得福会见他们的养主的那天。
1
یعنی وہ دن جبکہ انسان خدا کے فضل سے پھر اپنے ربّ کو پا لے گا۔
4658
Commentary:
"The Promised Day" here signifies the day when the Promised Messiah will be raised to bring about the renaissance of Islam. There have been many such days in the history of Islam which could be called the "Promised Day," namely, the day of the Battle of Badr, the day when the Battle of Ditch came to a glorious end, and the day of the Fall of Mecca. But the Promised Day par excellence was the time of the Second Coming of the Holy Prophet in the person of the Promised Messiah in the 14th Century A.H. when Islam was to receive a new life and to prevail over all other religions.
The verse may also signify the day when the righteous will enjoy the ecstasy of meeting with their Lord.
3308
"The Promised Day" may signify the day when the Promised Messiah will be raised to bring about the renaissance of Islam. In fact, there have been many such days in the history of Islam which could be called the promised day namely, the day of the Battle of Badr, the day when the Battle of the Trench came to a glorious end and the day of the Fall of Mecca. But the Promised Day par excellence is the time of the Second Advent of the Holy Prophet in the person of his Deputy in the 14th century A.H., when Islam is to receive a new life and to prevail over all other religions. The "Promised Day" may also mean the day when the righteous will enjoy the bliss of meeting with their Lord.
وَشَاهِدٍ وَمَشْهُودٍ
每一个先知或复兴者都是一个见证人 (شَاهِد, Shahid), 因为他亲眼目睹安拉的存在, 他也是受见证的人 (مَشْهُوْد, Mashhud), 因为安拉假借他的双手显示征象和奇迹, 从而证明他的真理。但是就像经文所表明的, 这里的见证人就是主许迈喜合, 受见证人就是穆圣。这节经文的含意是: 主许迈喜合将以他的讲话、交谈、写作以及安拉假借他的双手显示的迹象来证明穆圣的真理。他在这个意义上还将证明: 穆圣说主许迈喜合和受道教长在伊历纪元14世纪降世的预言将得到应验。主许迈喜合也是受道教长, 因为穆圣亲身作证了他的真理。因此穆圣和主许迈喜合一位是见证人, 另一位是被见证人。
یعنی اس دن ایک ایسا انسان ظاہر ہوگا جو خداتعالیٰ سے الہام پاکر محمد رسول اللہ صلی اللہ علیہ وسلم کی سچائی کی گواہی دے گا اور دوسری طرف محمدرسول اللہ صلی اللہ علیہ وسلم کے کلام میں اس کی سچائی پر گواہی ہوگی۔ اس لئے وہ گواہ بھی ہوگا اور مشہود بھی ہوگا۔ یعنی جس پر گواہی دی گئی ہے۔
Every Prophet or Divine Reformer is a Shahid, i.e. bearer of witness, because he is a living witness to the existence of God, and he is also Mashhud (to whom witness is borne) because God bears witness to his truth by showing Signs and miracles at his hands. But here, as the text shows, the Shahid is the Promised Messiah and Mashhud is the Holy Prophet, and the verse signifies that the Promised Messiah will bear witness to the truth of the Holy Prophet by his speeches, discourses and writings and by the Signs that God will show at his hands. He will also bear witness in the sense that in his person the prophecy of the Holy Prophet about the appearance of the Promised Messiah and Mahdi in the 14th century A.H. will be fulfilled. The Promised Messiah is also Mashhud in the sense that the Holy Prophet himself has borne witness to his truth. Thus the Holy Prophet and the Promised Messiah are both Shahids (bearers of witness) and Mashhuds (to whom witness is born
Commentary:
Every Prophet or Divine Reformer is شاھد i.e. bearer of witness, because he is a living witness to the existence of God, and he is also مشھود (about whom witness is borne) because God bears witness to his truth by showing signs and miracles at his hands, and by creating conditions and circumstances which establish the truth of his Message and mission. But here, as the text shows, the شاھد (bearer of witness) is the Promised Messiah and (about whom witness is borne) is the Holy Prophet, and the verse signifies that the Promised Messiah will bear witness to the truth of the Holy Prophet by his speeches, discourses and writings, and by the signs that God will show at his hands. The Promised Messiah will also bear witness to the truth of the Holy Prophet in the sense that in his person the prophecy of the Holy Prophet about the appearance of the Messiah and Mahdi in the 14th century A.H. will be fulfilled. The Promised Messiah will also be مشھودin the sense that the hadith of the Holy Prophet will bear witness to his truth. Thus the Holy Prophet and the Promised Messiah will both be شاھد (bearer of witness) and مشھود (about whom witness is borne).
1655
每一个先知或复兴者都是一个见证人 (شَاهِد, Shahid), 因为他亲眼目睹安拉的存在, 他也是受见证的人 (مَشْهُوْد, Mashhud), 因为安拉假借他的双手显示征象和奇迹, 从而证明他的真理。但是就像经文所表明的, 这里的见证人就是主许迈喜合, 受见证人就是穆圣。这节经文的含意是: 主许迈喜合将以他的讲话、交谈、写作以及安拉假借他的双手显示的迹象来证明穆圣的真理。他在这个意义上还将证明: 穆圣说主许迈喜合和受道教长在伊历纪元14世纪降世的预言将得到应验。主许迈喜合也是受道教长, 因为穆圣亲身作证了他的真理。因此穆圣和主许迈喜合一位是见证人, 另一位是被见证人。
2
یعنی اس دن ایک ایسا انسان ظاہر ہوگا جو خداتعالیٰ سے الہام پاکر محمد رسول اللہ صلی اللہ علیہ وسلم کی سچائی کی گواہی دے گا اور دوسری طرف محمدرسول اللہ صلی اللہ علیہ وسلم کے کلام میں اس کی سچائی پر گواہی ہوگی۔ اس لئے وہ گواہ بھی ہوگا اور مشہود بھی ہوگا۔ یعنی جس پر گواہی دی گئی ہے۔
4659
Commentary:
Every Prophet or Divine Reformer is شاھد i.e. bearer of witness, because he is a living witness to the existence of God, and he is also مشھود (about whom witness is borne) because God bears witness to his truth by showing signs and miracles at his hands, and by creating conditions and circumstances which establish the truth of his Message and mission. But here, as the text shows, the شاھد (bearer of witness) is the Promised Messiah and (about whom witness is borne) is the Holy Prophet, and the verse signifies that the Promised Messiah will bear witness to the truth of the Holy Prophet by his speeches, discourses and writings, and by the signs that God will show at his hands. The Promised Messiah will also bear witness to the truth of the Holy Prophet in the sense that in his person the prophecy of the Holy Prophet about the appearance of the Messiah and Mahdi in the 14th century A.H. will be fulfilled. The Promised Messiah will also be مشھودin the sense that the hadith of the Holy Prophet will bear witness to his truth. Thus the Holy Prophet and the Promised Messiah will both be شاھد (bearer of witness) and مشھود (about whom witness is borne).
3309
Every Prophet or Divine Reformer is a Shahid, i.e. bearer of witness, because he is a living witness to the existence of God, and he is also Mashhud (to whom witness is borne) because God bears witness to his truth by showing Signs and miracles at his hands. But here, as the text shows, the Shahid is the Promised Messiah and Mashhud is the Holy Prophet, and the verse signifies that the Promised Messiah will bear witness to the truth of the Holy Prophet by his speeches, discourses and writings and by the Signs that God will show at his hands. He will also bear witness in the sense that in his person the prophecy of the Holy Prophet about the appearance of the Promised Messiah and Mahdi in the 14th century A.H. will be fulfilled. The Promised Messiah is also Mashhud in the sense that the Holy Prophet himself has borne witness to his truth. Thus the Holy Prophet and the Promised Messiah are both Shahids (bearers of witness) and Mashhuds (to whom witness is born
قُتِلَ أَصْحَٰبُ ٱلْأُخْدُودِ
有些 «古兰经» 注释家认为这节经文是阐明也门的犹太王祖•努瓦什 (ذُوْنُوَاس, Dhu Nuwas) 将有些基督徒烧死的情况的。但有些注释家认为是阐明巴比伦的尼布甲尼国王 (Nebuchadnezzar) 把以色列民族的一些领袖投入熔炉的情况的 («但以理书» 3:19-22)。这节经文也许用来说明那些真理的敌人更贴切, 他们在宗教复兴者的每个时代都剧烈反对、迫害信者。这节经文的用意并不是指过去的事情真实性可疑。在 «古兰经» 中任何地方安拉都没有凭过去的事情作证。但在第三节经文中, 安拉凭 “受约的日子” 作证。在这节经文和下面几节经文中似乎是暗示主许迈喜合的信从者为了迎接那伟大的日子必须承受巨大的苦难。
یعنی سچے مذہبوں کے دشمن ہمیشہ مومنوں کو ہلاک کرنے کے لئے آگ بھڑکاتے رہتے ہیں لیکن ان کو ہلاک کرنے میں ناکام رہتے ہیں اور خود ہلاک ہو جاتے ہیں۔
By some Commentators of the Qur’an the verse is taken to refer to the burning to death of some Christians by the Jewish King, Dhu Nuwas of Yemen; by some others to the casting into a burning furnace of some Israelite leaders by King Nebuchadnezzar of Babylon (Dan. 3:19-22). The verse may more fittingly apply to those enemies of truth, who in the time of every Divine Reformer bitterly oppose and persecute believers. It is not intended here to refer to any past incident of doubtful authenticity. Nowhere in the Qur’an has God sworn by past incidents. In v. 3 God swears by the "Promised Day." In the present and the next few verses it seems to be hinted that the followers of the Promised Messiah will have to suffer great hardships to usher in that great day.
Commentary:
By some commentators of the Quran the verse is taken to refer to the burning to death of some Christians by the Jewish King, Dhu Nuwas of Yemen; by some others to the casting into a burning furnace of some Israelite leaders by King Nebuchadnezzar of Babylon (Dan. 3:19-22). The verse may also apply to those enemies of truth, who in the time of every Divine Reformer bitterly oppose and persecute believers. But as the context shows, the verse applies particularly to the enemies of the Promised Messiah and the persecutors and tormentors of his righteous followers. The word "trench" may possess a prophetical reference to the trenches of modern warfare.
It is not intended there to refer to any past incident of doubtful authenticity. Nowhere in the Quran has God sworn by past incidents. In v. 3. God swears by the "Promised Day." In the present and the next few verses it is hinted that the followers of the Promised Messiah will have to render great sacrifices to usher in that Great Day.
1656
有些 «古兰经» 注释家认为这节经文是阐明也门的犹太王祖•努瓦什 (ذُوْنُوَاس, Dhu Nuwas) 将有些基督徒烧死的情况的。但有些注释家认为是阐明巴比伦的尼布甲尼国王 (Nebuchadnezzar) 把以色列民族的一些领袖投入熔炉的情况的 («但以理书» 3:19-22)。这节经文也许用来说明那些真理的敌人更贴切, 他们在宗教复兴者的每个时代都剧烈反对、迫害信者。这节经文的用意并不是指过去的事情真实性可疑。在 «古兰经» 中任何地方安拉都没有凭过去的事情作证。但在第三节经文中, 安拉凭 “受约的日子” 作证。在这节经文和下面几节经文中似乎是暗示主许迈喜合的信从者为了迎接那伟大的日子必须承受巨大的苦难。
3
یعنی سچے مذہبوں کے دشمن ہمیشہ مومنوں کو ہلاک کرنے کے لئے آگ بھڑکاتے رہتے ہیں لیکن ان کو ہلاک کرنے میں ناکام رہتے ہیں اور خود ہلاک ہو جاتے ہیں۔
4660
Commentary:
By some commentators of the Quran the verse is taken to refer to the burning to death of some Christians by the Jewish King, Dhu Nuwas of Yemen; by some others to the casting into a burning furnace of some Israelite leaders by King Nebuchadnezzar of Babylon (Dan. 3:19-22). The verse may also apply to those enemies of truth, who in the time of every Divine Reformer bitterly oppose and persecute believers. But as the context shows, the verse applies particularly to the enemies of the Promised Messiah and the persecutors and tormentors of his righteous followers. The word "trench" may possess a prophetical reference to the trenches of modern warfare.
It is not intended there to refer to any past incident of doubtful authenticity. Nowhere in the Quran has God sworn by past incidents. In v. 3. God swears by the "Promised Day." In the present and the next few verses it is hinted that the followers of the Promised Messiah will have to render great sacrifices to usher in that Great Day.
3310
By some Commentators of the Qur’an the verse is taken to refer to the burning to death of some Christians by the Jewish King, Dhu Nuwas of Yemen; by some others to the casting into a burning furnace of some Israelite leaders by King Nebuchadnezzar of Babylon (Dan. 3:19-22). The verse may more fittingly apply to those enemies of truth, who in the time of every Divine Reformer bitterly oppose and persecute believers. It is not intended here to refer to any past incident of doubtful authenticity. Nowhere in the Qur’an has God sworn by past incidents. In v. 3 God swears by the "Promised Day." In the present and the next few verses it seems to be hinted that the followers of the Promised Messiah will have to suffer great hardships to usher in that great day.
وَٱلسَّمَآءِ وَٱلطَّارِقِ
这节经文可以指穆圣的代表。伊斯兰教蒙受的精神黑夜过去之后, 穆圣的代表的降临犹如晨星, 预示了伊斯兰教的胜利的黎明和传播。但是根据有些 «古兰经» 注释家的看法, 这节经文是指穆圣本人的出现, 当时精神黑夜笼罩全世界, 阿拉伯一团漆黑, 穆圣就在那儿出现。
The reference in the verse may be to the Holy Prophet’s Deputy whose advent like the morning star was to herald the dawn of the triumph and spread of Islam, after the night of spiritual darkness, which had come over Islam will have passed. According to some Commentators, however, the verse refers to the Holy Prophet himself who appeared when the night of spiritual darkness had spread over the entire world, it being pitch dark in Arabia, the land where he made his appearance.
Important Words:
الطارق (Morning Star) is derived from طرق. They say طرق الباب i.e. he knocked at the door. طرق أھله لیلاً means, he came to his family by night. The Arabs say, طرقه الزمان بنوائبه i.e. the time visited him with its calamities like one knocking at the door in the night. طارق means, a comer by night, because he has generally to knock; the star that appears in the night; the morning star because it comes in the end of night (Lane, Aqrab & Qadir). The word also means, a chief or great man, as the expression used by Hind on the day of Uhud shows, viz. نحن بنات طارق نـمشی علی النمارق i.e. we are the daughters of great men; and we walk upon pillows (Tarikhul-Kamil, vol. 2. and "The Life of Mahomet" by Muir).
Commentary:
The reference in the verse may be to the Promised Messiah whose advent like the morning star was to herald the dawn of the triumph and spread of Islam, after the night of spiritual darkness had passed. According to some commentators, however, the verse refers to the Holy Prophet who appeared when the night of spiritual darkness had spread over the entire world, it being pitch dark in Arabia, the land where he made his appearance.
1660
这节经文可以指穆圣的代表。伊斯兰教蒙受的精神黑夜过去之后, 穆圣的代表的降临犹如晨星, 预示了伊斯兰教的胜利的黎明和传播。但是根据有些 «古兰经» 注释家的看法, 这节经文是指穆圣本人的出现, 当时精神黑夜笼罩全世界, 阿拉伯一团漆黑, 穆圣就在那儿出现。
4670
Important Words:
الطارق (Morning Star) is derived from طرق. They say طرق الباب i.e. he knocked at the door. طرق أھله لیلاً means, he came to his family by night. The Arabs say, طرقه الزمان بنوائبه i.e. the time visited him with its calamities like one knocking at the door in the night. طارق means, a comer by night, because he has generally to knock; the star that appears in the night; the morning star because it comes in the end of night (Lane, Aqrab & Qadir). The word also means, a chief or great man, as the expression used by Hind on the day of Uhud shows, viz. نحن بنات طارق نـمشی علی النمارق i.e. we are the daughters of great men; and we walk upon pillows (Tarikhul-Kamil, vol. 2. and "The Life of Mahomet" by Muir).
Commentary:
The reference in the verse may be to the Promised Messiah whose advent like the morning star was to herald the dawn of the triumph and spread of Islam, after the night of spiritual darkness had passed. According to some commentators, however, the verse refers to the Holy Prophet who appeared when the night of spiritual darkness had spread over the entire world, it being pitch dark in Arabia, the land where he made his appearance.
3316
The reference in the verse may be to the Holy Prophet’s Deputy whose advent like the morning star was to herald the dawn of the triumph and spread of Islam, after the night of spiritual darkness, which had come over Islam will have passed. According to some Commentators, however, the verse refers to the Holy Prophet himself who appeared when the night of spiritual darkness had spread over the entire world, it being pitch dark in Arabia, the land where he made his appearance.
وَمَآ أَدْرَىٰكَ مَا ٱلطَّارِقُ
Commentary:
The expression ما ادراک ما which occurs in several places in the Quran is used to impart a particular sense to the word or expression used after it. The word الطارق having several meanings may therefore be taken in one particular sense here, viz. النجم الثاقب i.e. the star of piercing brightness in the next verse.
4671
Commentary:
The expression ما ادراک ما which occurs in several places in the Quran is used to impart a particular sense to the word or expression used after it. The word الطارق having several meanings may therefore be taken in one particular sense here, viz. النجم الثاقب i.e. the star of piercing brightness in the next verse.
ٱلنَّجْمُ ٱلثَّاقِبُ
Important Words:
الثاقب (of piercing brightness) is act. part. from ثقب which means, he bored or pierced a thing. ثقب الکوکب means, the star shone brightly as though it pierced through the darkness, dispelling it. ثاقب الرأی means, a man of sound and penetrating judgement. حسب ثاقب means, a famous, exalted lineage (Lane & Aqrab).
4672
Important Words:
الثاقب (of piercing brightness) is act. part. from ثقب which means, he bored or pierced a thing. ثقب الکوکب means, the star shone brightly as though it pierced through the darkness, dispelling it. ثاقب الرأی means, a man of sound and penetrating judgement. حسب ثاقب means, a famous, exalted lineage (Lane & Aqrab).
إِن كُلُّ نَفْسٍ لَّمَّا عَلَيْهَا حَافِظٌ
安拉将保护晨星--------穆圣的代表和光亮耀眼的星辰--------穆圣。
God will protect the Morning Star—the Holy Prophet’s Deputy and the Star of piercing brightness—the Holy Prophet.
Commentary:
"Soul" signifying the souls or persons of the class of النجم الثاقب i.e. the bright stars that dispel spiritual darkness, the verse means that God will guard and protect the Promised Messiah, the الطارق (the Morning Star) or النجم الثاقب (the Star of Piercing Brightness) of Islam.
The verse has also been taken to mean that God has appointed a guardian over every person who records his good or bad deeds. For this meaning of the verse see 50:19.
1661
安拉将保护晨星--------穆圣的代表和光亮耀眼的星辰--------穆圣。
4673
Commentary:
"Soul" signifying the souls or persons of the class of النجم الثاقب i.e. the bright stars that dispel spiritual darkness, the verse means that God will guard and protect the Promised Messiah, the الطارق (the Morning Star) or النجم الثاقب (the Star of Piercing Brightness) of Islam.
The verse has also been taken to mean that God has appointed a guardian over every person who records his good or bad deeds. For this meaning of the verse see 50:19.
3317
God will protect the Morning Star—the Holy Prophet’s Deputy and the Star of piercing brightness—the Holy Prophet.
يَوْمَئِذٍ يَصْدُرُ ٱلنَّاسُ أَشْتَاتًا لِّيُرَوْا۟ أَعْمَٰلَهُمْ
مطلب یہ ہے کہ وہ زمانہ آزادی کا ہوگا اور مختلف جماعتیں اس امر کا اظہار کر دیں گی کہ ہماری جماعت کا یہ نام ہے اور یہ کام ہے اور اس سے ان کی یہ غرض ہوگی کہ لوگ ان کے نام اور کام کو دیکھ کر ان کی جماعت میں شامل ہو جائیں اور دنیا ان کے متعلق اعلیٰ جماعت ہونے کا فیصلہ کر دے۔
In the Latter Days, in order to protect and safeguard their political, social and economic interests, people will form themselves into parties, companies and groups on political and economic bases; and powerful guilds, cartels and syndicates will come into existence.
Individuals will pool their resources and collective efforts will take the place of individual efforts in order that they might make their weight felt and their labours to produce good result.
Commentary:
The verse means that in the time of the Promised Messiah, in order to protect and safeguard their political, social and economic interests, people will form themselves into parties, companies and groups. There will be political parties and parties formed on economic basis; and powerful guilds, cartels and syndicates will also come into existence.
The words "that they may be shown the results of their works" signify that individuals will pool their resources, and collective effort will take the place of individual effort in order that they might make their weight felt and their labours might lead to some result.
1758
在 “近代”, 人们为了保护和防卫他们政治、社会和经济上的利益, 将在政治和经济基础上组织党派和社会团体; 强大的行会、同业联盟和企业组合将出现。
1759
个人将集中他们的资源, 集体的努力成果将取代个人的努力成果, 以便他们感觉到他们的重要性, 使他们的劳动产生良好的结果。
2
مطلب یہ ہے کہ وہ زمانہ آزادی کا ہوگا اور مختلف جماعتیں اس امر کا اظہار کر دیں گی کہ ہماری جماعت کا یہ نام ہے اور یہ کام ہے اور اس سے ان کی یہ غرض ہوگی کہ لوگ ان کے نام اور کام کو دیکھ کر ان کی جماعت میں شامل ہو جائیں اور دنیا ان کے متعلق اعلیٰ جماعت ہونے کا فیصلہ کر دے۔
4809
Commentary:
The verse means that in the time of the Promised Messiah, in order to protect and safeguard their political, social and economic interests, people will form themselves into parties, companies and groups. There will be political parties and parties formed on economic basis; and powerful guilds, cartels and syndicates will also come into existence.
The words "that they may be shown the results of their works" signify that individuals will pool their resources, and collective effort will take the place of individual effort in order that they might make their weight felt and their labours might lead to some result.
3407
In the Latter Days, in order to protect and safeguard their political, social and economic interests, people will form themselves into parties, companies and groups on political and economic bases; and powerful guilds, cartels and syndicates will come into existence.
3408
Individuals will pool their resources and collective efforts will take the place of individual efforts in order that they might make their weight felt and their labours to produce good result.