Topic: Mentioned In Qur’an
View Aspects
۞ إِنَّآ أَوْحَيْنَآ إِلَيْكَ كَمَآ أَوْحَيْنَآ إِلَىٰ نُوحٍ وَٱلنَّبِيِّۦنَ مِنۢ بَعْدِهِۦ ۚ وَأَوْحَيْنَآ إِلَىٰٓ إِبْرَٰهِيمَ وَإِسْمَٰعِيلَ وَإِسْحَٰقَ وَيَعْقُوبَ وَٱلْأَسْبَاطِ وَعِيسَىٰ وَأَيُّوبَ وَيُونُسَ وَهَٰرُونَ وَسُلَيْمَٰنَ ۚ وَءَاتَيْنَا دَاوُۥدَ زَبُورًا
2:137; 3:85; 6:85-88.
17:56.
Some Prophets have been mentioned here, and in the succeeding verse, to point out that the mission of the Prophet of Islam was not a new thing. The specific mention of Zabur, the Book of Wisdom given to David in the present verse and of the Law-bearing revelation vouchsafed to Moses in the succeeding one, is made to hint that the Qur’an combines in itself both "Law and wisdom".
2:137; 3:85; 6:85-88.
17:56.
Commentary:
زبورا (a Book) signifies any writing or book; or a book that is confined to intellectual science exclusive of legal statutes or ordinances. الزبور signifies particularly the Book of the Psalms of David (Lane & Aqrab). See also 3:185.
Commentary:
Typical Prophets have been mentioned here and in the succeeding verse to point out that the mission of the Prophet of Islam was not a new thing, the specific mention of زبور, the Book of wisdom given to David, in the present verse and of the Law-bearing revelation vouchsafed to Moses in the succeeding one, being both "Law" and "Wisdom".
g
2:137; 3:85; 6:85-88.
h
17:56.
a
2:137; 3:85; 6:85-88.
b
17:56.
627
Commentary:
زبورا (a Book) signifies any writing or book; or a book that is confined to intellectual science exclusive of legal statutes or ordinances. الزبور signifies particularly the Book of the Psalms of David (Lane & Aqrab). See also 3:185.
Commentary:
Typical Prophets have been mentioned here and in the succeeding verse to point out that the mission of the Prophet of Islam was not a new thing, the specific mention of زبور, the Book of wisdom given to David, in the present verse and of the Law-bearing revelation vouchsafed to Moses in the succeeding one, being both "Law" and "Wisdom".
a
2:137; 3:85; 6:85-88.
b
17:56.
706
Some Prophets have been mentioned here, and in the succeeding verse, to point out that the mission of the Prophet of Islam was not a new thing. The specific mention of Zabur, the Book of Wisdom given to David in the present verse and of the Law-bearing revelation vouchsafed to Moses in the succeeding one, is made to hint that the Qur’an combines in itself both "Law and wisdom".
وَلَقَدْ أَرْسَلْنَا رُسُلًا مِّن قَبْلِكَ مِنْهُم مَّن قَصَصْنَا عَلَيْكَ وَمِنْهُم مَّن لَّمْ نَقْصُصْ عَلَيْكَ ۗ وَمَا كَانَ لِرَسُولٍ أَن يَأْتِىَ بِـَٔايَةٍ إِلَّا بِإِذْنِ ٱللَّهِ ۚ فَإِذَا جَآءَ أَمْرُ ٱللَّهِ قُضِىَ بِٱلْحَقِّ وَخَسِرَ هُنَالِكَ ٱلْمُبْطِلُونَ
13:39; 14:12.
4:165.
Though the prophecies containing warnings and threats meant for disbelievers are subject to postponement, revocation or cancellation, yet if, by closing the door of repentance upon themselves, they make themselves deserving of Divine punishment, they are punished. But it is not for the Prophet to say when and how they will be punished.
4:165.
13:39; 14:12.
Commentary:
The verse purports to say that though the prophecies containing warnings and threats meant for disbelievers are subject to postponement, revocation or cancel-lation, yet, if by closing the door of repentance, the disbelievers make themselves deserving of Divine punishment they are punished. But it is not for the Prophet to say when and how they are to be punished.
e
4:165.
f
13:39; 14:12.
1173
虽然对不信者具有警告和威吓作用的预言是可以延迟、撤回或取消的, 但是不信者如果给自己关上悔过之门, 那么, 他们就使自己应受安拉的惩罚, 他们就会受到惩罚。但是, 他们在何时和如何将被惩罚, 这却不是先知可以决定的事情。
a
4:165.
b
13:39; 14:12.
3549
Commentary:
The verse purports to say that though the prophecies containing warnings and threats meant for disbelievers are subject to postponement, revocation or cancel-lation, yet, if by closing the door of repentance, the disbelievers make themselves deserving of Divine punishment they are punished. But it is not for the Prophet to say when and how they are to be punished.
a
13:39; 14:12.
d
4:165.
2618
Though the prophecies containing warnings and threats meant for disbelievers are subject to postponement, revocation or cancellation, yet if, by closing the door of repentance upon themselves, they make themselves deserving of Divine punishment, they are punished. But it is not for the Prophet to say when and how they will be punished.