Topic: Universality Of
View Aspects
يَٰٓأَيُّهَا ٱلنَّاسُ ٱعْبُدُوا۟ رَبَّكُمُ ٱلَّذِى خَلَقَكُمْ وَٱلَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ
4:2, 37; 5:73, 118; 16:37; 22:78; 51:57.
This verse contains the first commandment of God given in the Qur’an. As the words show the commandment is addressed to all mankind and not to Arabs only, which indicates that Islam, from the very beginning, claimed to be a universal religion. It abolished the ideal of national religion and conceived mankind as one brotherhood.
4:2, 37; 5:73, 118; 16:37; 22:78; 51:57.
Important Words:
رب (Lord). For the meaning of this word see note on 1:2. In the present verse God Himself explains the meaning of the word رب by saying ربكم الذی خلقكم i.e. your Rabb is He Who has created you. This meaning, though absolutely correct, is not found in the ordinary lexicons, which interpret it simply as Lord and Sustainer. The full meaning of the word thus turns out to be "Lord, Creator and Sustainer".
لعل (so that) is generally used to denote expectation, or doubt combined with expectation. That is why Christian translators have generally rendered it as, haply or peradventure or perhaps. But this rendering is clearly wrong in the present context; for, as explained by Lane, the word when used by God generally signifies not doubt but certainty. In fact, God’s announcements are in the nature of royal proclamations in which such words are used not to express doubt resulting from ignorance but to express hope born of certainty. The word has therefore been rightly rendered here as, that or so that. Sometimes it may be rendered as, may be.
Commentary:
As we have seen, the Quran began with the claim that the best Book of guidance can only come from a Being Who is All-Knowing and that such a being is Allah, the Creator and Sustainer of the world, Who has sent down the Quran for the guidance and perfection of mankind. This Book is (1) a perfect treasure-house of all that is good and valuable, (2) is free from all defects, and (3) does not stop short at any stage of spiritual progress but carries men and women of all grades of righteousness to higher and still higher stages, and so on to unlimited progress. Having made this claim, the Quran proceeds to give a brief description of the three classes: believers, disbelievers and hypocrites.
Attention is then drawn to the fact that as the Quran enables the righteous to make greater and greater spiritual progress, everybody should try to become one of the righteous and earn the spiritual benefits of the Quran. Says the Quran: O ye men! worship your Lord (i.e. enter into His service)…that you may become righteous.
Worship demands complete subjection, and the sense of subjection is generated in its perfection only when one and one’s forefathers are all under obligation. History tells us that lives have been sacrificed for the sake of cruel kings simply because the ancestors of those kings had done some good to the ancestors of the people making the sacrifice. The feeling of obligation becomes stronger as generation after generation is laid under obligation. Therefore, it is a perfectly natural appeal which is made in the verse in the words: O ye men, worship your Lord Who created you and those who were before you.
The verse then proceeds to make it clear that the object of worship is not merely recognising and acknowledging God. If it were so, the worship of idols, however unjust, would not be so injurious. God is worshipped for the sake of attaining righteousness and spiritual perfection. How can false gods make man perfect spiritually, when they have not created him and have no knowledge of his powers or limitations?
The words لعلكم تتقون (that you may become righteous) clearly point out that the command to worship is not for the benefit of God. It is for the benefit of man himself. Those who regard the Law as a curse look upon it only as a mere show of authority on the part of God. But the Quran clearly states that God’s commands are for the guidance of man. They help to nurture all his latent powers. Such a teaching cannot be a curse. He who warns a blind person of a pit lying in front of him does not curse him. A doctor who prescribes for a suffering patient does no wrong to him.
There is another point to be remembered. The word رب means, He Who creates and then develops by degrees. At the birth of man, the foundation is laid for his perfect future development. If worship, on his part, does not lead to the perfection of his latent powers, it is no worship at all. It is a mere facade or a lifeless form.
The clause لعلكم تتقون (that you may become righteous) teaches us to avoid not only those things which impair man’s relation with God but also those which impair the relation between man and man. He who regards God as his Creator and Sustainer will look to Him for his needs and will not cast greedy looks at the wealth of others. He can never be untrue to his fellow men, and will remain always at peace with them. The Companions of the Holy Prophet lived for God and looked up only to Him. The peace which the world witnessed in their time remains unparalleled. Indeed there can be no peace, unless we are devoted to God. If Europe had been so devoted, she would not have been suffering from the mortal disease now eating into her vitals—the hunger for land and wealth.
This verse contains the first command of God given in the Quran. As the words, O ye men, indicate, this command to worship God is addressed to all mankind and not to Arabs only, which shows that Islam, from the very beginning, claimed to be universal. It abolished the idea of national religion and conceived mankind as one brotherhood.
The question "Who is to be worshipped" is answered by the word رب (Creator) in order to disavow false gods who have created nothing and are themselves created.
Men are actuated either by love or fear. In this verse appeal is made to both motives. Love either springs from حسن i.e. beauty of the beloved, or from a feeling of احسان i.e. favour received from same one. God is beauty and the source of all beauty. One aspect of His beauty is that He creates man in a very low condition and then by degrees develops and raises him to the highest mark of perfection. The feeling of obligation is appealed to by saying "Your Lord is He Who created you and your fathers".
It is curious that when Jesus was asked, "Which is the great commandment in the law?" he said, "Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind. This is the great and first commandment" (Matt. 22:36, 37). But this commandment which Jesus calls the great commandment in the Law is not presented in the beginning of the New Testament. It comes much later and then only when people asked Jesus about it, although as regards importance it should have been given the first place. In the Old Testament also this commandment occurs in later chapters. So is the case with other Scriptures. None gives it the first place. Only the Quran does so.
a
4:2, 37; 5:73, 118; 16:37; 22:78; 51:57.
29O
这节经文包含 «古兰经» 中主的第一条命谕。由于这些话表明这一命谕不只是对阿拉伯人而是对全人类发出的, 这就指出伊斯兰教从一开始就声称是一门全世界的宗教。它就取消了国教这一种观念, 相信人类彼此是兄弟关系。
a
4:2, 37; 5:73, 118; 16:37; 22:78; 51:57.
28
Important Words:
رب (Lord). For the meaning of this word see note on 1:2. In the present verse God Himself explains the meaning of the word رب by saying ربكم الذی خلقكم i.e. your Rabb is He Who has created you. This meaning, though absolutely correct, is not found in the ordinary lexicons, which interpret it simply as Lord and Sustainer. The full meaning of the word thus turns out to be "Lord, Creator and Sustainer".
لعل (so that) is generally used to denote expectation, or doubt combined with expectation. That is why Christian translators have generally rendered it as, haply or peradventure or perhaps. But this rendering is clearly wrong in the present context; for, as explained by Lane, the word when used by God generally signifies not doubt but certainty. In fact, God’s announcements are in the nature of royal proclamations in which such words are used not to express doubt resulting from ignorance but to express hope born of certainty. The word has therefore been rightly rendered here as, that or so that. Sometimes it may be rendered as, may be.
Commentary:
As we have seen, the Quran began with the claim that the best Book of guidance can only come from a Being Who is All-Knowing and that such a being is Allah, the Creator and Sustainer of the world, Who has sent down the Quran for the guidance and perfection of mankind. This Book is (1) a perfect treasure-house of all that is good and valuable, (2) is free from all defects, and (3) does not stop short at any stage of spiritual progress but carries men and women of all grades of righteousness to higher and still higher stages, and so on to unlimited progress. Having made this claim, the Quran proceeds to give a brief description of the three classes: believers, disbelievers and hypocrites.
Attention is then drawn to the fact that as the Quran enables the righteous to make greater and greater spiritual progress, everybody should try to become one of the righteous and earn the spiritual benefits of the Quran. Says the Quran: O ye men! worship your Lord (i.e. enter into His service)…that you may become righteous.
Worship demands complete subjection, and the sense of subjection is generated in its perfection only when one and one’s forefathers are all under obligation. History tells us that lives have been sacrificed for the sake of cruel kings simply because the ancestors of those kings had done some good to the ancestors of the people making the sacrifice. The feeling of obligation becomes stronger as generation after generation is laid under obligation. Therefore, it is a perfectly natural appeal which is made in the verse in the words: O ye men, worship your Lord Who created you and those who were before you.
The verse then proceeds to make it clear that the object of worship is not merely recognising and acknowledging God. If it were so, the worship of idols, however unjust, would not be so injurious. God is worshipped for the sake of attaining righteousness and spiritual perfection. How can false gods make man perfect spiritually, when they have not created him and have no knowledge of his powers or limitations?
The words لعلكم تتقون (that you may become righteous) clearly point out that the command to worship is not for the benefit of God. It is for the benefit of man himself. Those who regard the Law as a curse look upon it only as a mere show of authority on the part of God. But the Quran clearly states that God’s commands are for the guidance of man. They help to nurture all his latent powers. Such a teaching cannot be a curse. He who warns a blind person of a pit lying in front of him does not curse him. A doctor who prescribes for a suffering patient does no wrong to him.
There is another point to be remembered. The word رب means, He Who creates and then develops by degrees. At the birth of man, the foundation is laid for his perfect future development. If worship, on his part, does not lead to the perfection of his latent powers, it is no worship at all. It is a mere facade or a lifeless form.
The clause لعلكم تتقون (that you may become righteous) teaches us to avoid not only those things which impair man’s relation with God but also those which impair the relation between man and man. He who regards God as his Creator and Sustainer will look to Him for his needs and will not cast greedy looks at the wealth of others. He can never be untrue to his fellow men, and will remain always at peace with them. The Companions of the Holy Prophet lived for God and looked up only to Him. The peace which the world witnessed in their time remains unparalleled. Indeed there can be no peace, unless we are devoted to God. If Europe had been so devoted, she would not have been suffering from the mortal disease now eating into her vitals—the hunger for land and wealth.
This verse contains the first command of God given in the Quran. As the words, O ye men, indicate, this command to worship God is addressed to all mankind and not to Arabs only, which shows that Islam, from the very beginning, claimed to be universal. It abolished the idea of national religion and conceived mankind as one brotherhood.
The question "Who is to be worshipped" is answered by the word رب (Creator) in order to disavow false gods who have created nothing and are themselves created.
Men are actuated either by love or fear. In this verse appeal is made to both motives. Love either springs from حسن i.e. beauty of the beloved, or from a feeling of احسان i.e. favour received from same one. God is beauty and the source of all beauty. One aspect of His beauty is that He creates man in a very low condition and then by degrees develops and raises him to the highest mark of perfection. The feeling of obligation is appealed to by saying "Your Lord is He Who created you and your fathers".
It is curious that when Jesus was asked, "Which is the great commandment in the law?" he said, "Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind. This is the great and first commandment" (Matt. 22:36, 37). But this commandment which Jesus calls the great commandment in the Law is not presented in the beginning of the New Testament. It comes much later and then only when people asked Jesus about it, although as regards importance it should have been given the first place. In the Old Testament also this commandment occurs in later chapters. So is the case with other Scriptures. None gives it the first place. Only the Quran does so.
a
4:2, 37; 5:73, 118; 16:37; 22:78; 51:57.
42
This verse contains the first commandment of God given in the Qur’an. As the words show the commandment is addressed to all mankind and not to Arabs only, which indicates that Islam, from the very beginning, claimed to be a universal religion. It abolished the ideal of national religion and conceived mankind as one brotherhood.
تَبَارَكَ ٱلَّذِى نَزَّلَ ٱلْفُرْقَانَ عَلَىٰ عَبْدِهِۦ لِيَكُونَ لِلْعَٰلَمِينَ نَذِيرًا
تَبَارَكَ (Tabaraka) 这个单词的意思是,高度地被提升的; 远离一切不净、杂质、瑕疵, 以及一切贬抑的事物; 具有丰富美好的事物的 (6:156和21:51)。«古兰经» 具有这个单词所含的一切素质和特性。它不仅完美无瑕, 而且具备这部给全人类的最后经典所应该具备的所有可以想像得到的绝佳素质, 而且还充分地具备着。
فُرْقَانْ (Furqan) 的意思是, 能区别正确和错误的某一事物; 一项论据、一项证据或一项根据, 因为一项论据或证据可以用来区别正误。它也意指早晨或破晓, 因为破晓能看出昼夜之分。«古兰经» 是杰出的辨明正误的依据。«古兰经» 不同于其他天经并且确实比所有其他天经都优越、在多种多样和为数极多的优美高超性之中, 有两个方面尤为突出: (1) 所有经中的叙述或声称都有坚实的证明和论据; (2) 这部天经能辨明真伪, 即如昼之区别于夜般。
یعنی وہ تعلیم جو حق اور باطل میں فرق کر دیتی ہے۔
The word Tabaraka means, highly exalted; far removed from every defect, impurity, imperfection, and everything derogatory; possessing abundant good (6:156 & 21:51). The Qur’an possesses all the qualities and attributes implicit in this word. It is not only completely free from every defect and imperfection but possesses all the conceivably excellent qualities that the last Divine Law for the whole of mankind should possess, and it possesses them in full measure.
Furqan means something which differentiates between what is true and what is false; an argument, a proof or evidence, because an argument or a proof serves to discriminate between right and wrong. It also signifies morning or dawn, because dawn distinguishes the day from the night. The Qur’an is Furqan par excellence. Among the multifarious and multitudinous beauties and excellences that distinguish it from other revealed Books and which establish its superiority over them all, two stand out most markedly, viz. (i) it makes no statement or claim in support of which it does not give sound and solid proofs and arguments, and (ii) it makes the truth so distinguishable from falsehood as day is from night.
Commentary:
The word تبارک means, highly exalted, far removed from every defect, impurity, imperfection, or from everything derogatory, and possessing abundant good (6:156 & 24:36). This attribute has been very appropriately used in connection with the revelation of the Quran as it possesses all the qualities and attributes implicit in this word. The Quran is not only completely free from every defect and imperfection but possesses all the conceivable excellent qualities that the last Divine Law for the whole of mankind must possess and it possesses these qualities in an abundant measure.
The word فرقان (Discrimination) is applied to something which differentiates between what is true and what is false. It also means an argument, a proof, or evidence, because an argument or a proof also serves to discriminate between right and wrong. The word also means, morning or dawn, because dawn distinguishes the day from night. It also means, aid or support, because a person who receives help and support from another person becomes marked from him against whom help is sought to be given. See also 2:54. The Quran has been called "The Discrimination" in the verse under comment because it possesses all the various qualities and attributes which flow from the root فرق from which the word فرقان has been derived. Among the multifarious and multitudinous beauties and excellences that distinguish the Quran from other revealed books and which establish its superiority over them all, two stand out most marked, viz. it makes no statement or claim in support of which it does not bring forward sound and solid proofs and arguments, and it makes truth so distinguishable from falsehood as day is from night. The Quran has been called فرقان in the verse under comment while, in the preceding chapter, Divine revelation had been compared to نور (light) because the functions of both فرقان and نور are the same. Both mark out truth from falsehood. The Quran is both نور (Light) and فرقان (Discrimination) because it possesses this quality in an abundant measure and among all Divinely revealed Scriptures it stands unique in making this claim and such a claim is also quite natural on its part as it is humanity’s sole guide till the end of time.
In understanding the subject of لیکون, it may be either God or the Holy Prophet or the Quran, and thus the expression لیکون للعالمین نذیرا may mean that God or the Holy Prophet or the Quran may be a Warner to all the worlds.
916
تَبَارَكَ (Tabaraka) 这个单词的意思是,高度地被提升的; 远离一切不净、杂质、瑕疵, 以及一切贬抑的事物; 具有丰富美好的事物的 (6:156和21:51)。«古兰经» 具有这个单词所含的一切素质和特性。它不仅完美无瑕, 而且具备这部给全人类的最后经典所应该具备的所有可以想像得到的绝佳素质, 而且还充分地具备着。
917
فُرْقَانْ (Furqan) 的意思是, 能区别正确和错误的某一事物; 一项论据、一项证据或一项根据, 因为一项论据或证据可以用来区别正误。它也意指早晨或破晓, 因为破晓能看出昼夜之分。«古兰经» 是杰出的辨明正误的依据。«古兰经» 不同于其他天经并且确实比所有其他天经都优越、在多种多样和为数极多的优美高超性之中, 有两个方面尤为突出: (1) 所有经中的叙述或声称都有坚实的证明和论据; (2) 这部天经能辨明真伪, 即如昼之区别于夜般。
1
یعنی وہ تعلیم جو حق اور باطل میں فرق کر دیتی ہے۔
2641
Commentary:
The word تبارک means, highly exalted, far removed from every defect, impurity, imperfection, or from everything derogatory, and possessing abundant good (6:156 & 24:36). This attribute has been very appropriately used in connection with the revelation of the Quran as it possesses all the qualities and attributes implicit in this word. The Quran is not only completely free from every defect and imperfection but possesses all the conceivable excellent qualities that the last Divine Law for the whole of mankind must possess and it possesses these qualities in an abundant measure.
The word فرقان (Discrimination) is applied to something which differentiates between what is true and what is false. It also means an argument, a proof, or evidence, because an argument or a proof also serves to discriminate between right and wrong. The word also means, morning or dawn, because dawn distinguishes the day from night. It also means, aid or support, because a person who receives help and support from another person becomes marked from him against whom help is sought to be given. See also 2:54. The Quran has been called "The Discrimination" in the verse under comment because it possesses all the various qualities and attributes which flow from the root فرق from which the word فرقان has been derived. Among the multifarious and multitudinous beauties and excellences that distinguish the Quran from other revealed books and which establish its superiority over them all, two stand out most marked, viz. it makes no statement or claim in support of which it does not bring forward sound and solid proofs and arguments, and it makes truth so distinguishable from falsehood as day is from night. The Quran has been called فرقان in the verse under comment while, in the preceding chapter, Divine revelation had been compared to نور (light) because the functions of both فرقان and نور are the same. Both mark out truth from falsehood. The Quran is both نور (Light) and فرقان (Discrimination) because it possesses this quality in an abundant measure and among all Divinely revealed Scriptures it stands unique in making this claim and such a claim is also quite natural on its part as it is humanity’s sole guide till the end of time.
In understanding the subject of لیکون, it may be either God or the Holy Prophet or the Quran, and thus the expression لیکون للعالمین نذیرا may mean that God or the Holy Prophet or the Quran may be a Warner to all the worlds.
2062
The word Tabaraka means, highly exalted; far removed from every defect, impurity, imperfection, and everything derogatory; possessing abundant good (6:156 & 21:51). The Qur’an possesses all the qualities and attributes implicit in this word. It is not only completely free from every defect and imperfection but possesses all the conceivably excellent qualities that the last Divine Law for the whole of mankind should possess, and it possesses them in full measure.
2063
Furqan means something which differentiates between what is true and what is false; an argument, a proof or evidence, because an argument or a proof serves to discriminate between right and wrong. It also signifies morning or dawn, because dawn distinguishes the day from the night. The Qur’an is Furqan par excellence. Among the multifarious and multitudinous beauties and excellences that distinguish it from other revealed Books and which establish its superiority over them all, two stand out most markedly, viz. (i) it makes no statement or claim in support of which it does not give sound and solid proofs and arguments, and (ii) it makes the truth so distinguishable from falsehood as day is from night.
وَإِنَّهُۥ لَتَنزِيلُ رَبِّ ٱلْعَٰلَمِينَ
20:5; 56:81.
20:5; 56:81.
The verse purports to say that the revelation of the Qur’an is no new phenomenon. Like the Messages of the Prophets mentioned above the Quranic Message has also been revealed by God, but with this difference that whereas the former Prophets were sent to their respective peoples, the Qur’an has been revealed for all the nations of the world, because it is a revelation from the Lord of all the worlds.
20:5; 56:81.
Commentary:
The verse continues the theme of the preceding verses. It purports to say that the revelation of the Quran is no new phenomenon. As the messages of the Prophets mentioned above were revealed by God, so has this last message for all mankind also been revealed by Him, but with this difference that whereas the former Prophets were sent to their respective peoples, the Quran has been sent for all the nations of the world, because "it is a revelation from the Lord of all the worlds."
d
20:5; 56:81.
a
20:5; 56:81.
2795
Commentary:
The verse continues the theme of the preceding verses. It purports to say that the revelation of the Quran is no new phenomenon. As the messages of the Prophets mentioned above were revealed by God, so has this last message for all mankind also been revealed by Him, but with this difference that whereas the former Prophets were sent to their respective peoples, the Quran has been sent for all the nations of the world, because "it is a revelation from the Lord of all the worlds."
a
20:5; 56:81.
2132
The verse purports to say that the revelation of the Qur’an is no new phenomenon. Like the Messages of the Prophets mentioned above the Quranic Message has also been revealed by God, but with this difference that whereas the former Prophets were sent to their respective peoples, the Qur’an has been revealed for all the nations of the world, because it is a revelation from the Lord of all the worlds.
وَمَآ أَرْسَلْنَٰكَ إِلَّا كَآفَّةً لِّلنَّاسِ بَشِيرًا وَنَذِيرًا وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ
یہاں کَآفَّۃً لِّلنَّاسِ کے الفاظ ہیں اور کَفَّ الشَّیْئَ کے یہ معنے ہوتے ہیں کہ کسی چیز کو اس طرح جمع کیا جائے کہ اس کا کوئی حصہ باہر نہ رہے (اقرب) یہ آیت اس بات کا زبردست ثبوت ہے کہ یہودی ہو یا عیسائی یا اور کسی مذہب کا۔ اور خواہ قیامت تک کسی صدی میں پیدا ہونے والا ہو وہ رسول کریم صلی اللہ علیہ وسلم کی رسالت کے ماتحت ہے۔ ایسا کوئی دعویٰ نہ تورات میں ہے نہ انجیل میں‘ نہ ویدوں میں۔ بلا استثنا سب مذاہب کی طرف اور سب زمانوں کی طرف اور سب قوموں کی طرف مبعوث ہونے کا دعویٰ صرف محمد رسول اللہ صلی اللہ علیہ وسلم کو ہے جو اس آیت سے ثابت ہے۔ پہلے نبیوں نے جو دعوے کیے ہی
21:108.
The Holy Prophet has been repeatedly declared in the Qur’an as having been sent as a Messenger to all mankind till the end of time. See also 21:108 and 25:2. The Message of Islam is a universal Message and the Qur’an is the last revealed Book which has laid claim to finality.
21:108.
Commentary:
The Holy Prophet has been repeatedly declared in the Quran as having been sent as a Messenger to all mankind till the end of time. See also 21:108 & 25:2. The Message of Islam is a universal message and the Quran is the last revealed Book for all mankind. No other revealed Book or religion has ever laid claim to finality.
a
21:108.
1049
«古兰经» 中反复宣告穆圣永远是安拉给全人类派来的一位使者。也可见21:108和25:2。伊斯兰教义是全人类的教义而 «古兰经» 是安拉启示的最后一本经典。
2
یہاں کَآفَّۃً لِّلنَّاسِ کے الفاظ ہیں اور کَفَّ الشَّیْئَ کے یہ معنے ہوتے ہیں کہ کسی چیز کو اس طرح جمع کیا جائے کہ اس کا کوئی حصہ باہر نہ رہے (اقرب) یہ آیت اس بات کا زبردست ثبوت ہے کہ یہودی ہو یا عیسائی یا اور کسی مذہب کا۔ اور خواہ قیامت تک کسی صدی میں پیدا ہونے والا ہو وہ رسول کریم صلی اللہ علیہ وسلم کی رسالت کے ماتحت ہے۔ ایسا کوئی دعویٰ نہ تورات میں ہے نہ انجیل میں‘ نہ ویدوں میں۔ بلا استثنا سب مذاہب کی طرف اور سب زمانوں کی طرف اور سب قوموں کی طرف مبعوث ہونے کا دعویٰ صرف محمد رسول اللہ صلی اللہ علیہ وسلم کو ہے جو اس آیت سے ثابت ہے۔ پہلے نبیوں نے جو دعوے کیے ہی
b
21:108.
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Commentary:
The Holy Prophet has been repeatedly declared in the Quran as having been sent as a Messenger to all mankind till the end of time. See also 21:108 & 25:2. The Message of Islam is a universal message and the Quran is the last revealed Book for all mankind. No other revealed Book or religion has ever laid claim to finality.
c
21:108.
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The Holy Prophet has been repeatedly declared in the Qur’an as having been sent as a Messenger to all mankind till the end of time. See also 21:108 and 25:2. The Message of Islam is a universal Message and the Qur’an is the last revealed Book which has laid claim to finality.
كِتَٰبٌ أَنزَلْنَٰهُ إِلَيْكَ مُبَٰرَكٌ لِّيَدَّبَّرُوٓا۟ ءَايَٰتِهِۦ وَلِيَتَذَكَّرَ أُو۟لُوا۟ ٱلْأَلْبَٰبِ
6:93; 21:51.
The Qur’an contains the basic and universal principles of all religions and their permanent and imperishable teachings along with much more that is indispensable for the growing needs and requirements of man. This is the meaning of the word Mubarak.
6:93; 21:51.
Commentary:
The verse means to say that this Book—the Quran—which contains the basic and universal principles of all religions and their permanent and imperishable teachings and contains much more that is indispensable for the growing needs and requirements of man, has been revealed to the Holy Prophet by God.
d
6:93; 21:51.
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«古兰经» 具有一切宗教以及它们永存不灭的教义所含的基本和普通的教理, 以及多得多的为满足人类日益增长的需求所不可或缺的教义。
a
6:93; 21:51.
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Commentary:
The verse means to say that this Book—the Quran—which contains the basic and universal principles of all religions and their permanent and imperishable teachings and contains much more that is indispensable for the growing needs and requirements of man, has been revealed to the Holy Prophet by God.
b
6:93; 21:51.
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The Qur’an contains the basic and universal principles of all religions and their permanent and imperishable teachings along with much more that is indispensable for the growing needs and requirements of man. This is the meaning of the word Mubarak.
إِنْ هُوَ إِلَّا ذِكْرٌ لِّلْعَٰلَمِينَ
12:105; 38:88.
12:105; 38:88.
b
12:105; 38:88.
b
12:105; 38:88.
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Commentary:
The verse purports to say that the Quran is a safe guidance for men of all temperaments, dispositions, aptitudes, and of every age, clime and status, if only they are honest seekers after truth.
e
12:105; 38:88.