Topic: Queen Sheba
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ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَٰلَمِينَ
6:2; 6:46; 10:11; 18:2; 29:64; 30:19; 31:26; 34:2; 35:2; 37:183; 39:76; 45:37.
阿拉伯语中 اَلْ (al) 相当于汉语中的定冠词 “此; 这”。它用以表示全面或综合的意思, 也就是一个主题的一切方面或范畴, 或表示完整无缺的意思, 由于它包括了一切程度与等级, 也就是全面或综合的一个方面。它也用以指示已经谈到过的某一事物, 或在脑子里存在的某一事物的概念。
阿拉伯语中 مَدْح (Madh) 与 حَمْد (Hamd) 两词的意义是赞颂与感谢; 但 مَدْح 可以是虚假的, 而 حَمْد 却总是真实的。而且, مَدْح 可以用于行为者不能控制的这样的仁慈的行为, 而 حَمْد 仅用于由意志支配的这样的行为 (مُفْرَدَات)。حَمْد 也含有对赞颂的事物的钦佩、推崇与尊敬;以及对举止谦卑、谦恭与顺从的人的称赞的意思 (Lane)。这样, حَمْد 是此处要用的最适宜的词, 旨在述及安拉的固有常德以及应受的赞美与颂扬。حَمْد 这个词在其一般惯用法中, 现已专用于安拉。
اَلْعٰلَمِيْن (Al-‘Alamin) 是اَلْعَالَمْ (Al-‘Alam) 的复数, 源于词根 عِلْم (‘Ilm) 意为 “知道”。此词已用于一切生物或事物, 借助这些生物或事物, 人们能知晓创造主 (Aqrab)。此词不仅用于被创造出来的生物或事物, 也集体地用于他们种类, 以致当人们说 عَالَمُ الْاِنْس (‘Alamul-Ins) 即人类的世界, 或 عَالَمُ الْحَيَوان (‘Alamul Hayawan) 即动物王国。اَلْعٰلَمِيْن 这个词只是不用以指示有理性的生物--------人与天使。«古兰经» 中此词用于一切被创造的事物 (26:24-29与41:10)。有时当然此词用于某一受限制的意思 (2:123)。这里, 此词用于最广泛的意义, 意指 “除安拉以外的一切”, 也就是包括天体--------太阳、月亮、星星等在内的生物与非生物。
رَبَّى (Rabba) 这个动词的意思是: 他支配此事; 他增加, 发展, 改进与完成这件事情; 他支持与照料。这样 رَبٌّ 的意思是: (a) 养主、主宰、创造主; (b) 立他者与养育者; (c) 使事物逐渐趋向完美之主 (Mufradat 与Lane)。当它与其他词连用时, 它可用于人或生物而不用于安拉。
“一切赞颂, 都归安拉。” 这句话比 “我赞颂安拉” 的意义要广泛与深刻得多, 因为人们只能依照他们的认识来赞颂安拉, 但是 “一切赞颂, 都归安拉” 这句不仅包含人们所认识的赞颂, 而且也包括人们所不认识的赞颂。不受人们不完全的了解或认识的限制, 安拉永远是值得赞颂的。而且, اَلْحَمْد 这个词是一个不定式, 它既可被解释为主语也可解释为宾语。解释为主语时, اَلْحَمْدُ لِلّٰهِ (Al-Hamdu Lillahi) 的意思是, 只有安拉有权给予真正的赞扬。解释为宾语时, 它的意思是, 一切真实的赞颂与每种完整无缺的赞颂全归于安拉。虚词 اَلْ (al) 的注解见5。
这句经文说明世界演变的法则, 即一切事物都在发展而这种发展是渐进的, 且是分阶段被形成的, رَبٌّ 是使事物生长与逐步发展之主。它也指出这一演变的原则并不与信仰安拉相矛盾。但是这里所说的演变过程不是一般理解的 «进化论»。这词被用于一般意义。而且, 这句经文说明这一事实, 即人类为了无限进步被创造出来, 因为 رَبُّ الْعٰلَمِيْن 这一措词含有主使万物发展, 从较低到较高阶段, 这只有在每个阶段之后还有另一阶段的连续不绝的情况下才有可能的。
آیت اول اور آیت دوم میں صفت کے ترجمہ میں فرق ہے۔ پہلی آیت میں ’’جو‘‘ اور ’’ہے‘‘ کو ظاہر کیا گیا ہے لیکن دوسری آیت میں دونوں الفاظ کو خطوط وحدانی میں رکھا گیا ہے۔ ا س کی وجہ ترجمہ کی دِقت ہے۔ دوسری آیت میں چونکہ فقرہ مکمل تھا وہاں ’’جو‘‘ اور ’’ہے‘‘ کے ظاہر کرنے کی ضرورت پیش نہیں آئی۔ پہلی آیت میں ’’جو‘‘ اور ’’ہے‘‘ کے الفاظ کے اظہار کے بغیر فقرہ نامکمل رہتا تھا اس لئے وہاں مقدر کو ظاہر کرنا پڑا۔ آئندہ بھی جہاں جہاں یہ فرق ہو گا ترجمہ میں فرق پڑ جائے گا۔
سورۃ فاتحہ میں اللہ تعالیٰ فرماتا ہے اَلْحَمْدُ لِلّٰہِ۔ الف۔ لام ایک تو استغراقی ہوتا ہے یعنی جس چیز کا ذکر ہو اس کے تمام افراد پر دلالت کرنے کے لئے آتا ہے۔ دوسرے اس بات پر دلالت کرتا ہے کہ وہ چیز اپنی ذات میں کامل ہے۔ درحقیقت یہ بھی استغراقی ہی ہے۔ کیونکہ ایک معنے عدد کے لحاظ سے استغراق پر دلالت کرتے ہیں اور ایک معنے کمال کے لحاظ سے استغراق پر دلالت کرتے ہیں یعنی تمام مدارج اس میں آگئے۔ اس کے علاوہ الف۔ لام کسی ذہنی یا کسی مذکورہ چیز کی طرف اشارہ کرنے کے لئے آتا ہے جسے عربی میں معہود ذہنی یا معہود ذکری کہتے ہیں یعنی جس چیز پر الف۔ لام آتا ہے وہ کسی ا
Al-‘Alamin is the plural of al-‘Alam from the root ‘Ilm meaning 'to know'. The word has come to be applied to all beings or things by means of which one is able to know the Creator (Aqrab). It is applied not only to all kinds of the created beings or things but also to their classes collectively, so that one says ‘Alamul-Ins, i.e. the world of mankind, or ‘Alamul-Hayawan i.e. the animal kingdom. The word al-‘Alamin is not used to denote rational beings—men and angels—only. The Qur’an applies it to all created things (26:24-29 & 41:10). Sometimes, of course, it is used in a restricted sense (2:123). Here it is used in its widest sense and signifies 'all that is besides Allah', i.e. animate and inanimate things including heavenly bodies—the sun, the moon, the stars, etc.
The expression "All praise belongs to Allah alone" is much wider and deeper in significance than "I praise Allah", because man can praise God only according to his knowl
6:2; 6:46; 10:11; 18:2; 29:64; 30:19; 31:26; 34:2; 35:2; 37:183; 39:76; 45:37.
Important Words:
ال (Al) is more or less like the definite article 'the' of the English language. It is used to convey a number of senses one of which is that of totality. So الحمد would mean, all kinds of praise.
حمد (praise). They say حمده i.e. he praised him. Thus حمد means 'praise'. There are four words in Arabic which are used, in varying significance, in the sense of praise or thankfulness; viz. شکر, ثنا, مدح and حمد. Of these God has here chosen the last. Shukr, when used about man, expresses recognition of and thankfulness for benefits received, whereas Hamd not only embodies the idea of thankfulness but also makes reference to the intrinsic qualities of the object of praise. Thana indicates an idea of publicity, the root meaning of the word being repetition. The emphasis in Thana is more on publicity than on personal experience. Madh gives a somewhat similar meaning as Hamd but whereas Madh may be false, Hamd is always true. Says the Holy Prophet: احثوا التراب فی وجوه المداحین i.e. "Throw dust in the faces of those who praise falsely." Again Madh may be used about such acts of goodness over which the doer has no control, but Hamd is used only about such acts as are volitional (Mufradat). Hamd also implies admiration, magnifying and honouring of the object of praise, and lowliness, humility and submissiveness in the person who offers it (Lane). Thus Hamd was the most appropriate word to be used here, where a reference to the intrinsic goodness and truly merited praise and glorification of God is intended. In common usage the word Hamd has come to be applied exclusively to God.
رب (Lord). رب الشیء means: he gathered together the thing; he owned the thing. رب القیوم means: he ruled over the people and administered their affairs. رب النعمة means: he increased and developed the favour. رب الامر means: he improved and completed the matter. رب الصبیی means: he sustained and looked after the child till he was of age. رب means, lord, master or owner; one to whom obedience is due; one who reforms; one who sustains and develops (Aqrab & Lisan); one who brings to perfection by degrees (Mufradat). رب also means: Creator (Muhit). When used in combination with some other word, the word may be used for others besides God, as we say رب البیت i.e. the owner of the house (Lane).
العالمین (worlds) is the plural of العالم which is derived from علم i.e. he knew. علم (‘alama) means, he put a mark or sign on it. العلم means: the proper name by which a person or thing is known; flag or banner; sign; minaret. العالم primarily means, that by means of which one knows a thing. Hence, the word has come to be applied to all beings or things by means of which one is able to know the Creator (Aqrab). The word is applied not only to all kinds of created beings or things but also to their classes collectively, so that one says عالم الانس i.e. the world of mankind, or عالم الحیوان i.e. the animal kingdom. The word al-‘alamin is not used to denote rational beings—men and angels—only. The Quran applies the word to all created things (26:24-29 & 41:10). Sometimes, of course, it is used in a restricted sense. Thus in 25:2 it is used in the sense of 'mankind' only and not in the sense of 'all created things.' In 2:123 it is used in a still more restricted sense, meaning not all mankind but only the people of the age.
In the verse under comment the word is used in its widest sense and signifies 'all that is besides Allah', i.e. both those that have life and those that have not, including heavenly bodies, the sun, the moon, the stars, etc.
Commentary:
The believer is taught to say, All praise belongs to Allah, and not "I praise Allah" or "we praise Allah." The sentence الحمدللّٰه (all praise belongs to Allah) denotes much more than احمداللّٰه (I praise Allah), because man can praise God only according to his knowledge, but الحمدللّٰه (all praise belongs to Allah) comprises not only the praise which man knows, but also the praise which he does not know, to be God’s due. God is worthy of praise at all times, independently of man’s imperfect knowledge or realization. Moreover, if the expression احمداللّٰه (I praise Allah) had been used, it would have implied that man, a finite being, can completely comprehend the infinite, an implication which is obviously wrong.
The word الحمد is an infinitive and as such can be interpreted both subjectively and objectively. Interpreted subjectively الحمدللّٰه would mean that God alone has the right to bestow true praise. No other being is entitled to give such praise, owing to his limited knowledge. Interpreted objectively, it would signify that true praise is due to God alone. The praise due to other beings and objects is only borrowed and secondary. It is God Who provides everything and grants all powers and capacities. Therefore, when a person or thing is praised, it is really God to Whom the praise belongs, the person or thing being entitled to it only secondarily.
The verse, All praise belongs to Allah, Lord of all the worlds, conveys, among others, the following meanings:
1. Allah is free from all blemishes and possesses all perfect attributes.
2. He alone is fully aware of the real nature of all things. The truth of this statement is verified by the daily multiplying discoveries of science which go to prove how inadequate human knowledge ever remains.
3. God can be entitled to "all praise" only when He is believed to be رب العالمین i.e. Lord of all the worlds and if He is Lord of all the worlds, then His providence must not only be universal but must extend to both the physical and the spiritual worlds. From the above it follows that no people must remain deprived of God’s spiritual blessings and all must have their share. Therefore, if any revelation is meant for a particular people, other peoples must have separate revelations to guide them, as was the case in pre-Islamic times. On the contrary, if, at a certain time, separate revelations are not sent for different peoples and only one revelation is sent, that revelation must claim to be universal, affording equal opportunities to all peoples, as is the case with Islam; otherwise, God cannot be looked upon as "Lord of all the worlds", nor can He be considered to be entitled to "all praise". In fact, the belief that revelation is the privilege of a particular people to the exclusion of all others who cannot claim any share in it, is false and repugnant to God’s universal providence as well as to His entitlement to all praise.
4. The powers and faculties with which man is endowed are all gifts of God. So it is He Who is deserving of praise for any good that may be done by man.
5. By linking up the clause "all praise belongs to Allah" with the phrase "Lord of all the worlds" God has drawn our attention to the fact that one man’s good is really linked to, and dependent on, the good of all mankind. A true believer should, therefore, look not only to his own good but to the good of all. One who does not do so has failed to grasp the true spirit of Islam and the universality of God’s providence. Happiness for one lies in happiness for all.
6. The phrase رب العالمین (Lord of all the worlds) also points out that as things which grow, develop and change cannot do so by themselves, so is all life subject to God’s lordship.
The phrase further points to a law of evolution in the world, that things undergo development and that this development is progressive and is brought about in stages, Rabb being the One Who makes things grow and develop by stages.
The verse also points out that the principle of evolution is not inconsistent with belief in God. On the contrary, the progressive development of things makes creation all the more marvellous and God all the more deserving of praise. It must, however, be noted that the process of evolution referred to here is not identical with the theory of evolution as ordinarily understood; the expression is used here only in a general sense.
7. Again, the verse points to the fact that man has been created for unlimited progress, because the phrase رب العالمین implies that God develops everything from a lower to a higher stage, and this can be true only if there is a stage beyond every stage in a never-ending process.
8. Finally, by putting the verse الحمداللّٰه رب العالمین in the very beginning of the Quran, a declaration is made that the time of separate revelations has come to an end, and that God is now going to bestow a universal revelation upon the world. When separate Prophets were raised for separate nations, ignorant people, not understanding the purpose of God, rejected the Prophets of other nations; but, with the advent of Islam, one Prophet and one religion were given to all mankind, and the different peoples inhabiting the world—white, yellow, brown and black—were all invited to sing one common hymn in praise of Allah, the Lord of all the worlds.
a
6:2; 6:46; 10:11; 18:2; 29:64; 30:19; 31:26; 34:2; 35:2; 37:183; 39:76; 45:37.
5
阿拉伯语中 اَلْ (al) 相当于汉语中的定冠词 “此; 这”。它用以表示全面或综合的意思, 也就是一个主题的一切方面或范畴, 或表示完整无缺的意思, 由于它包括了一切程度与等级, 也就是全面或综合的一个方面。它也用以指示已经谈到过的某一事物, 或在脑子里存在的某一事物的概念。
5A
阿拉伯语中 مَدْح (Madh) 与 حَمْد (Hamd) 两词的意义是赞颂与感谢; 但 مَدْح 可以是虚假的, 而 حَمْد 却总是真实的。而且, مَدْح 可以用于行为者不能控制的这样的仁慈的行为, 而 حَمْد 仅用于由意志支配的这样的行为 (مُفْرَدَات)。حَمْد 也含有对赞颂的事物的钦佩、推崇与尊敬;以及对举止谦卑、谦恭与顺从的人的称赞的意思 (Lane)。这样, حَمْد 是此处要用的最适宜的词, 旨在述及安拉的固有常德以及应受的赞美与颂扬。حَمْد 这个词在其一般惯用法中, 现已专用于安拉。
6
اَلْعٰلَمِيْن (Al-‘Alamin) 是اَلْعَالَمْ (Al-‘Alam) 的复数, 源于词根 عِلْم (‘Ilm) 意为 “知道”。此词已用于一切生物或事物, 借助这些生物或事物, 人们能知晓创造主 (Aqrab)。此词不仅用于被创造出来的生物或事物, 也集体地用于他们种类, 以致当人们说 عَالَمُ الْاِنْس (‘Alamul-Ins) 即人类的世界, 或 عَالَمُ الْحَيَوان (‘Alamul Hayawan) 即动物王国。اَلْعٰلَمِيْن 这个词只是不用以指示有理性的生物--------人与天使。«古兰经» 中此词用于一切被创造的事物 (26:24-29与41:10)。有时当然此词用于某一受限制的意思 (2:123)。这里, 此词用于最广泛的意义, 意指 “除安拉以外的一切”, 也就是包括天体--------太阳、月亮、星星等在内的生物与非生物。
6A
رَبَّى (Rabba) 这个动词的意思是: 他支配此事; 他增加, 发展, 改进与完成这件事情; 他支持与照料。这样 رَبٌّ 的意思是: (a) 养主、主宰、创造主; (b) 立他者与养育者; (c) 使事物逐渐趋向完美之主 (Mufradat 与Lane)。当它与其他词连用时, 它可用于人或生物而不用于安拉。
“一切赞颂, 都归安拉。” 这句话比 “我赞颂安拉” 的意义要广泛与深刻得多, 因为人们只能依照他们的认识来赞颂安拉, 但是 “一切赞颂, 都归安拉” 这句不仅包含人们所认识的赞颂, 而且也包括人们所不认识的赞颂。不受人们不完全的了解或认识的限制, 安拉永远是值得赞颂的。而且, اَلْحَمْد 这个词是一个不定式, 它既可被解释为主语也可解释为宾语。解释为主语时, اَلْحَمْدُ لِلّٰهِ (Al-Hamdu Lillahi) 的意思是, 只有安拉有权给予真正的赞扬。解释为宾语时, 它的意思是, 一切真实的赞颂与每种完整无缺的赞颂全归于安拉。虚词 اَلْ (al) 的注解见5。
这句经文说明世界演变的法则, 即一切事物都在发展而这种发展是渐进的, 且是分阶段被形成的, رَبٌّ 是使事物生长与逐步发展之主。它也指出这一演变的原则并不与信仰安拉相矛盾。但是这里所说的演变过程不是一般理解的 «进化论»。这词被用于一般意义。而且, 这句经文说明这一事实, 即人类为了无限进步被创造出来, 因为 رَبُّ الْعٰلَمِيْن 这一措词含有主使万物发展, 从较低到较高阶段, 这只有在每个阶段之后还有另一阶段的连续不绝的情况下才有可能的。
4
آیت اول اور آیت دوم میں صفت کے ترجمہ میں فرق ہے۔ پہلی آیت میں ’’جو‘‘ اور ’’ہے‘‘ کو ظاہر کیا گیا ہے لیکن دوسری آیت میں دونوں الفاظ کو خطوط وحدانی میں رکھا گیا ہے۔ ا س کی وجہ ترجمہ کی دِقت ہے۔ دوسری آیت میں چونکہ فقرہ مکمل تھا وہاں ’’جو‘‘ اور ’’ہے‘‘ کے ظاہر کرنے کی ضرورت پیش نہیں آئی۔ پہلی آیت میں ’’جو‘‘ اور ’’ہے‘‘ کے الفاظ کے اظہار کے بغیر فقرہ نامکمل رہتا تھا اس لئے وہاں مقدر کو ظاہر کرنا پڑا۔ آئندہ بھی جہاں جہاں یہ فرق ہو گا ترجمہ میں فرق پڑ جائے گا۔
5
سورۃ فاتحہ میں اللہ تعالیٰ فرماتا ہے اَلْحَمْدُ لِلّٰہِ۔ الف۔ لام ایک تو استغراقی ہوتا ہے یعنی جس چیز کا ذکر ہو اس کے تمام افراد پر دلالت کرنے کے لئے آتا ہے۔ دوسرے اس بات پر دلالت کرتا ہے کہ وہ چیز اپنی ذات میں کامل ہے۔ درحقیقت یہ بھی استغراقی ہی ہے۔ کیونکہ ایک معنے عدد کے لحاظ سے استغراق پر دلالت کرتے ہیں اور ایک معنے کمال کے لحاظ سے استغراق پر دلالت کرتے ہیں یعنی تمام مدارج اس میں آگئے۔ اس کے علاوہ الف۔ لام کسی ذہنی یا کسی مذکورہ چیز کی طرف اشارہ کرنے کے لئے آتا ہے جسے عربی میں معہود ذہنی یا معہود ذکری کہتے ہیں یعنی جس چیز پر الف۔ لام آتا ہے وہ کسی ا
a
6:2; 6:46; 10:11; 18:2; 29:64; 30:19; 31:26; 34:2; 35:2; 37:183; 39:76; 45:37.
2
Important Words:
ال (Al) is more or less like the definite article 'the' of the English language. It is used to convey a number of senses one of which is that of totality. So الحمد would mean, all kinds of praise.
حمد (praise). They say حمده i.e. he praised him. Thus حمد means 'praise'. There are four words in Arabic which are used, in varying significance, in the sense of praise or thankfulness; viz. شکر, ثنا, مدح and حمد. Of these God has here chosen the last. Shukr, when used about man, expresses recognition of and thankfulness for benefits received, whereas Hamd not only embodies the idea of thankfulness but also makes reference to the intrinsic qualities of the object of praise. Thana indicates an idea of publicity, the root meaning of the word being repetition. The emphasis in Thana is more on publicity than on personal experience. Madh gives a somewhat similar meaning as Hamd but whereas Madh may be false, Hamd is always true. Says the Holy Prophet: احثوا التراب فی وجوه المداحین i.e. "Throw dust in the faces of those who praise falsely." Again Madh may be used about such acts of goodness over which the doer has no control, but Hamd is used only about such acts as are volitional (Mufradat). Hamd also implies admiration, magnifying and honouring of the object of praise, and lowliness, humility and submissiveness in the person who offers it (Lane). Thus Hamd was the most appropriate word to be used here, where a reference to the intrinsic goodness and truly merited praise and glorification of God is intended. In common usage the word Hamd has come to be applied exclusively to God.
رب (Lord). رب الشیء means: he gathered together the thing; he owned the thing. رب القیوم means: he ruled over the people and administered their affairs. رب النعمة means: he increased and developed the favour. رب الامر means: he improved and completed the matter. رب الصبیی means: he sustained and looked after the child till he was of age. رب means, lord, master or owner; one to whom obedience is due; one who reforms; one who sustains and develops (Aqrab & Lisan); one who brings to perfection by degrees (Mufradat). رب also means: Creator (Muhit). When used in combination with some other word, the word may be used for others besides God, as we say رب البیت i.e. the owner of the house (Lane).
العالمین (worlds) is the plural of العالم which is derived from علم i.e. he knew. علم (‘alama) means, he put a mark or sign on it. العلم means: the proper name by which a person or thing is known; flag or banner; sign; minaret. العالم primarily means, that by means of which one knows a thing. Hence, the word has come to be applied to all beings or things by means of which one is able to know the Creator (Aqrab). The word is applied not only to all kinds of created beings or things but also to their classes collectively, so that one says عالم الانس i.e. the world of mankind, or عالم الحیوان i.e. the animal kingdom. The word al-‘alamin is not used to denote rational beings—men and angels—only. The Quran applies the word to all created things (26:24-29 & 41:10). Sometimes, of course, it is used in a restricted sense. Thus in 25:2 it is used in the sense of 'mankind' only and not in the sense of 'all created things.' In 2:123 it is used in a still more restricted sense, meaning not all mankind but only the people of the age.
In the verse under comment the word is used in its widest sense and signifies 'all that is besides Allah', i.e. both those that have life and those that have not, including heavenly bodies, the sun, the moon, the stars, etc.
Commentary:
The believer is taught to say, All praise belongs to Allah, and not "I praise Allah" or "we praise Allah." The sentence الحمدللّٰه (all praise belongs to Allah) denotes much more than احمداللّٰه (I praise Allah), because man can praise God only according to his knowledge, but الحمدللّٰه (all praise belongs to Allah) comprises not only the praise which man knows, but also the praise which he does not know, to be God’s due. God is worthy of praise at all times, independently of man’s imperfect knowledge or realization. Moreover, if the expression احمداللّٰه (I praise Allah) had been used, it would have implied that man, a finite being, can completely comprehend the infinite, an implication which is obviously wrong.
The word الحمد is an infinitive and as such can be interpreted both subjectively and objectively. Interpreted subjectively الحمدللّٰه would mean that God alone has the right to bestow true praise. No other being is entitled to give such praise, owing to his limited knowledge. Interpreted objectively, it would signify that true praise is due to God alone. The praise due to other beings and objects is only borrowed and secondary. It is God Who provides everything and grants all powers and capacities. Therefore, when a person or thing is praised, it is really God to Whom the praise belongs, the person or thing being entitled to it only secondarily.
The verse, All praise belongs to Allah, Lord of all the worlds, conveys, among others, the following meanings:
1. Allah is free from all blemishes and possesses all perfect attributes.
2. He alone is fully aware of the real nature of all things. The truth of this statement is verified by the daily multiplying discoveries of science which go to prove how inadequate human knowledge ever remains.
3. God can be entitled to "all praise" only when He is believed to be رب العالمین i.e. Lord of all the worlds and if He is Lord of all the worlds, then His providence must not only be universal but must extend to both the physical and the spiritual worlds. From the above it follows that no people must remain deprived of God’s spiritual blessings and all must have their share. Therefore, if any revelation is meant for a particular people, other peoples must have separate revelations to guide them, as was the case in pre-Islamic times. On the contrary, if, at a certain time, separate revelations are not sent for different peoples and only one revelation is sent, that revelation must claim to be universal, affording equal opportunities to all peoples, as is the case with Islam; otherwise, God cannot be looked upon as "Lord of all the worlds", nor can He be considered to be entitled to "all praise". In fact, the belief that revelation is the privilege of a particular people to the exclusion of all others who cannot claim any share in it, is false and repugnant to God’s universal providence as well as to His entitlement to all praise.
4. The powers and faculties with which man is endowed are all gifts of God. So it is He Who is deserving of praise for any good that may be done by man.
5. By linking up the clause "all praise belongs to Allah" with the phrase "Lord of all the worlds" God has drawn our attention to the fact that one man’s good is really linked to, and dependent on, the good of all mankind. A true believer should, therefore, look not only to his own good but to the good of all. One who does not do so has failed to grasp the true spirit of Islam and the universality of God’s providence. Happiness for one lies in happiness for all.
6. The phrase رب العالمین (Lord of all the worlds) also points out that as things which grow, develop and change cannot do so by themselves, so is all life subject to God’s lordship.
The phrase further points to a law of evolution in the world, that things undergo development and that this development is progressive and is brought about in stages, Rabb being the One Who makes things grow and develop by stages.
The verse also points out that the principle of evolution is not inconsistent with belief in God. On the contrary, the progressive development of things makes creation all the more marvellous and God all the more deserving of praise. It must, however, be noted that the process of evolution referred to here is not identical with the theory of evolution as ordinarily understood; the expression is used here only in a general sense.
7. Again, the verse points to the fact that man has been created for unlimited progress, because the phrase رب العالمین implies that God develops everything from a lower to a higher stage, and this can be true only if there is a stage beyond every stage in a never-ending process.
8. Finally, by putting the verse الحمداللّٰه رب العالمین in the very beginning of the Quran, a declaration is made that the time of separate revelations has come to an end, and that God is now going to bestow a universal revelation upon the world. When separate Prophets were raised for separate nations, ignorant people, not understanding the purpose of God, rejected the Prophets of other nations; but, with the advent of Islam, one Prophet and one religion were given to all mankind, and the different peoples inhabiting the world—white, yellow, brown and black—were all invited to sing one common hymn in praise of Allah, the Lord of all the worlds.
a
6:2; 6:46; 10:11; 18:2; 29:64; 30:19; 31:26; 34:2; 35:2; 37:183; 39:76; 45:37.5
In Arabic al corresponds to the definite article "the" in English. It is used to denote comprehensiveness, that is to say all aspects or categories of a subject, or to denote perfection, which is also an aspect of comprehensiveness, inasmuch as it includes all degrees and grades. It is also used to indicate something which has already been mentioned, or a concept of which is present in the mind.5A
In Arabic two words Madh and Hamd are used in the sense of praise and thankfulness; but whereas Madh may be false, Hamd is always true. Again Madh may be used about such acts of goodness over which the doer has no control, but Hamd is used only with respect to such acts as are volitional (Mufradat). Hamd also implies admiration, magnifying and honouring of the object of praise; and lowliness, humility and submissiveness in the person who offers it (Lane). Thus Hamd is the most appropriate word to be used here, where a reference to the intrinsic goodness and truly merited praise and glorification of God is intended. In common usage the word Hamd has come to be applied exclusively to God.6
The verb Rabba means, he administered the affair; he increased, developed, improved and completed the matter; he sustained and looked after. Thus Rabb means, (a) Lord, Master, Creator; (b) One Who sustains and develops; (c) One Who brings to perfection by degrees (Mufradat & Lane). When used in combination with another word, it may be used for persons or beings other than God.6A
Al-‘Alamin is the plural of al-‘Alam from the root ‘Ilm meaning 'to know'. The word has come to be applied to all beings or things by means of which one is able to know the Creator (Aqrab). It is applied not only to all kinds of the created beings or things but also to their classes collectively, so that one says ‘Alamul-Ins, i.e. the world of mankind, or ‘Alamul-Hayawan i.e. the animal kingdom. The word al-‘Alamin is not used to denote rational beings—men and angels—only. The Qur’an applies it to all created things (26:24-29 & 41:10). Sometimes, of course, it is used in a restricted sense (2:123). Here it is used in its widest sense and signifies 'all that is besides Allah', i.e. animate and inanimate things including heavenly bodies—the sun, the moon, the stars, etc.
The expression "All praise belongs to Allah alone" is much wider and deeper in significance than "I praise Allah", because man can praise God only according to his knowl
فَمَكَثَ غَيْرَ بَعِيدٍ فَقَالَ أَحَطتُ بِمَا لَمْ تُحِطْ بِهِۦ وَجِئْتُكَ مِن سَبَإٍۭ بِنَبَإٍ يَقِينٍ
从这节经文看来 هُدْهُدْ (Hudhud, 胡德胡德) 被派出去进行一项重要的国家使命而且给素莱曼带来一件重要消息。沙巴 (Saba’) 可能和 «圣经» 中的示巴 (Sheba) 是一致的 («列王纪» 上, 章10)。这是也门的一个城市, 位于离开萨纳城(صَنْعَاء San‘a’) 大约三天的路程处, 是示巴 (Sheba) 女王的政府所在地。此外, 沙巴是卡特尼 (قَحْطَانِی, Qahtani) 部族中的一个著名的支族。
It appears from this verse that Hud-hud was sent on an important State mission and he brought for Solomon an important piece of news. Saba’ may be identified with Sheba of the Bible (1 Kings, ch. 10). It was a city in Yemen, situated at about three days’ journey from the city of San‘a’ and was the seat of Government of the Queen of Sheba. Moreover, Saba’ is a well-known branch of the Qahtani tribes.
Commentary:
It appears from this verse that "Hudhud" was sent on an important State mission and he brought for Solomon an important piece of news. A rising seemed to have taken place in that region and Solomon marched with his army to quell it and he sent "Hudhud" in advance to collect all necessary information with regard to the real state of affairs obtaining there.
Saba’ may be identified with Sheba of the Bible (1 Kings 10). It was a city in Yemen situated at about three days’ journey from the city of San‘a and was the seat of Government of the Queen of Sheba. Moreover, Saba’ is a well-known branch of the Qahtani tribes.
945
从这节经文看来 هُدْهُدْ (Hudhud, 胡德胡德) 被派出去进行一项重要的国家使命而且给素莱曼带来一件重要消息。沙巴 (Saba’) 可能和 «圣经» 中的示巴 (Sheba) 是一致的 («列王纪» 上, 章10)。这是也门的一个城市, 位于离开萨纳城(صَنْعَاء San‘a’) 大约三天的路程处, 是示巴 (Sheba) 女王的政府所在地。此外, 沙巴是卡特尼 (قَحْطَانِی, Qahtani) 部族中的一个著名的支族。
2828
Commentary:
It appears from this verse that "Hudhud" was sent on an important State mission and he brought for Solomon an important piece of news. A rising seemed to have taken place in that region and Solomon marched with his army to quell it and he sent "Hudhud" in advance to collect all necessary information with regard to the real state of affairs obtaining there.
Saba’ may be identified with Sheba of the Bible (1 Kings 10). It was a city in Yemen situated at about three days’ journey from the city of San‘a and was the seat of Government of the Queen of Sheba. Moreover, Saba’ is a well-known branch of the Qahtani tribes.
2161
It appears from this verse that Hud-hud was sent on an important State mission and he brought for Solomon an important piece of news. Saba’ may be identified with Sheba of the Bible (1 Kings, ch. 10). It was a city in Yemen, situated at about three days’ journey from the city of San‘a’ and was the seat of Government of the Queen of Sheba. Moreover, Saba’ is a well-known branch of the Qahtani tribes.
إِنِّى وَجَدتُّ ٱمْرَأَةً تَمْلِكُهُمْ وَأُوتِيَتْ مِن كُلِّ شَىْءٍ وَلَهَا عَرْشٌ عَظِيمٌ
这节经文说明, 示巴女王统治着一个非常兴旺发达的民族。他们已经达到很高的文明程度, 而且她具有使她成为一个强大的君主所必需的一切东西 (条件)。
The verse shows that the Queen of Sheba ruled over a very prosperous people who had attained a very high degree of civilisation and that she possessed all those things which had made her a powerful monarch.
Commentary:
"Hudhud" proceeds to give detailed information about the place against which Solomon was marching. The words, "she has been given everything," show that the Queen of Sheba ruled over a very prosperous people who had attained a very high degree of civilization. She possessed all those things which had made her a powerful monarch.
946
这节经文说明, 示巴女王统治着一个非常兴旺发达的民族。他们已经达到很高的文明程度, 而且她具有使她成为一个强大的君主所必需的一切东西 (条件)。
2829
Commentary:
"Hudhud" proceeds to give detailed information about the place against which Solomon was marching. The words, "she has been given everything," show that the Queen of Sheba ruled over a very prosperous people who had attained a very high degree of civilization. She possessed all those things which had made her a powerful monarch.
2162
The verse shows that the Queen of Sheba ruled over a very prosperous people who had attained a very high degree of civilisation and that she possessed all those things which had made her a powerful monarch.
وَجَدتُّهَا وَقَوْمَهَا يَسْجُدُونَ لِلشَّمْسِ مِن دُونِ ٱللَّهِ وَزَيَّنَ لَهُمُ ٱلشَّيْطَٰنُ أَعْمَٰلَهُمْ فَصَدَّهُمْ عَنِ ٱلسَّبِيلِ فَهُمْ لَا يَهْتَدُونَ
8:49; 16:64; 35:9.
اس کے یہ معنے نہیں کہ شیطان لوگوں کو زبردستی ہدایت سے روکتا ہے۔ بلکہ جیسا کہ ہم کئی بار پہلے لکھ چکے ہیں شیطان کے معنے عربی زبان میں حق سے دور رہنے والے اور دور کرنے والے کے بھی ہیں اور اس جگہ یہی مراد ہے کہ حق سے دور رہنے والوں اور دور کرنے والے لوگوں نے ان کی نظر میں وہ خلاف شریعت اور خلاف عقل امور جن سے فطرت صحیحہ متنفّر ہوتی ہے اچھے کرکے دکھائے۔
8:49; 16:64; 35:9.
The Sabaeans worshipped the sun and the stars, a creed which in all likelihood had been imported into Yemen from Iraq with which the people of Yemen were in close contact by way of the sea and the Persian Gulf. The Sabaeans should not be confounded with Sabians who have been mentioned in 2:63; 5:70 and 22:18, and have been variously described as (1) a star- worshipping people living in Iraq; (2) a people believing in a Faith which was a sort of a patchwork of Judaism, Christianity and Zoroastrianism; (3) a people who lived near Mosul in Iraq and believed in the Unity of God, but possessed no known Shari‘ah, and (4) a people who lived round about Iraq and professed belief in all Divine Prophets.
8:49; 16:64; 35:9.
Commentary:
The Sabaeans worshipped the sun and the stars, a creed which in all likelihood had been imported into Yemen from Iraq with which the people of Yemen were in close contact by way of the sea and the Persian Gulf. The Sabaeans should not be confounded with Sabians who have been mentioned in 2:63, 5:70 & 22:18 and have been variously described as (1) a star-worshipping people living in Iraq; (2) a people believing in a faith which was a sort of patchwork of Judaism, Christianity and Zoroastrianism; (3) a people who lived near Mosul in Iraq and believed in the Unity of God but possessed no known shari‘ah and (4) a people who lived round about Iraq and professed beliefs in all Divine Prophets.
a
8:49; 16:64; 35:9.
1
اس کے یہ معنے نہیں کہ شیطان لوگوں کو زبردستی ہدایت سے روکتا ہے۔ بلکہ جیسا کہ ہم کئی بار پہلے لکھ چکے ہیں شیطان کے معنے عربی زبان میں حق سے دور رہنے والے اور دور کرنے والے کے بھی ہیں اور اس جگہ یہی مراد ہے کہ حق سے دور رہنے والوں اور دور کرنے والے لوگوں نے ان کی نظر میں وہ خلاف شریعت اور خلاف عقل امور جن سے فطرت صحیحہ متنفّر ہوتی ہے اچھے کرکے دکھائے۔
a
8:49; 16:64; 35:9.
2830
Commentary:
The Sabaeans worshipped the sun and the stars, a creed which in all likelihood had been imported into Yemen from Iraq with which the people of Yemen were in close contact by way of the sea and the Persian Gulf. The Sabaeans should not be confounded with Sabians who have been mentioned in 2:63, 5:70 & 22:18 and have been variously described as (1) a star-worshipping people living in Iraq; (2) a people believing in a faith which was a sort of patchwork of Judaism, Christianity and Zoroastrianism; (3) a people who lived near Mosul in Iraq and believed in the Unity of God but possessed no known shari‘ah and (4) a people who lived round about Iraq and professed beliefs in all Divine Prophets.
a
8:49; 16:64; 35:9.
2163
The Sabaeans worshipped the sun and the stars, a creed which in all likelihood had been imported into Yemen from Iraq with which the people of Yemen were in close contact by way of the sea and the Persian Gulf. The Sabaeans should not be confounded with Sabians who have been mentioned in 2:63; 5:70 and 22:18, and have been variously described as (1) a star- worshipping people living in Iraq; (2) a people believing in a Faith which was a sort of a patchwork of Judaism, Christianity and Zoroastrianism; (3) a people who lived near Mosul in Iraq and believed in the Unity of God, but possessed no known Shari‘ah, and (4) a people who lived round about Iraq and professed belief in all Divine Prophets.
أَلَّا يَسْجُدُوا۟ لِلَّهِ ٱلَّذِى يُخْرِجُ ٱلْخَبْءَ فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَيَعْلَمُ مَا تُخْفُونَ وَمَا تُعْلِنُونَ
2:78; 16:20; 64:5.
2:78; 16:20; 64:5.
2:78; 16:20; 64:5.
b
2:78; 16:20; 64:5.
a
2:78; 16:20; 64:5.
b
2:78; 16:20; 64:5.
ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَ رَبُّ ٱلْعَرْشِ ٱلْعَظِيمِ ۩
۞ قَالَ سَنَنظُرُ أَصَدَقْتَ أَمْ كُنتَ مِنَ ٱلْكَٰذِبِينَ
鸟儿决不会知道说实话还是说谎话的。这节经文再一次证明胡德胡德不是一只鸟, 而是素莱曼政府中的一位重要官员。
Birds are never known to speak the truth or tell lies. The verse affords yet one more proof of Hud-hud being not a bird but an important official in Solomon’s government.
Commentary:
Birds are never known to speak the truth or tell lies. The verse affords yet one more proof of "Hudhud" being not a bird but an important official in Solomon’s government.
947
鸟儿决不会知道说实话还是说谎话的。这节经文再一次证明胡德胡德不是一只鸟, 而是素莱曼政府中的一位重要官员。
2831
Commentary:
Birds are never known to speak the truth or tell lies. The verse affords yet one more proof of "Hudhud" being not a bird but an important official in Solomon’s government.
2164
Birds are never known to speak the truth or tell lies. The verse affords yet one more proof of Hud-hud being not a bird but an important official in Solomon’s government.
ٱذْهَب بِّكِتَٰبِى هَٰذَا فَأَلْقِهْ إِلَيْهِمْ ثُمَّ تَوَلَّ عَنْهُمْ فَٱنظُرْ مَاذَا يَرْجِعُونَ
Even if it be conceded that David and Solomon could understand the language of birds, there is nothing in the Qur’an to show that the Queen of Sheba also could understand their language and yet Hud-hud was entrusted with the mission to take Solomon’s letter to her and to have a talk with her on Solomon’s behalf and as his representative.
Commentary:
In the words, "then withdraw from them," "Hudhud" had been taught proper etiquette which he had to observe while presenting Solomon’s letter to the Queen.
Even if it be conceded that David and Solomon could understand the language of birds, there is nothing in the Quran to show that the Queen of Sheba also understood their language and yet "Hudhud" was entrusted with the mission to take Solomon’s letter to her and to have a talk with her on Solomon’s behalf and as his representative.
2832
Commentary:
In the words, "then withdraw from them," "Hudhud" had been taught proper etiquette which he had to observe while presenting Solomon’s letter to the Queen.
Even if it be conceded that David and Solomon could understand the language of birds, there is nothing in the Quran to show that the Queen of Sheba also understood their language and yet "Hudhud" was entrusted with the mission to take Solomon’s letter to her and to have a talk with her on Solomon’s behalf and as his representative.
2165
Even if it be conceded that David and Solomon could understand the language of birds, there is nothing in the Qur’an to show that the Queen of Sheba also could understand their language and yet Hud-hud was entrusted with the mission to take Solomon’s letter to her and to have a talk with her on Solomon’s behalf and as his representative.
قَالَتْ يَٰٓأَيُّهَا ٱلْمَلَؤُا۟ إِنِّىٓ أُلْقِىَ إِلَىَّ كِتَٰبٌ كَرِيمٌ
إِنَّهُۥ مِن سُلَيْمَٰنَ وَإِنَّهُۥ بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
某些基督教的东方学家总是费尽心机地非难 «古兰经» 是安拉启示的这一事实, 他们力图表明 “奉无限博爱、永久仁慈的安拉之名” 这一用词是从早期经典中借用得来的。沃里 (Wherry) 在他的 “注释” 中说, 这一用语是从曾达维斯塔 (Zend-Avesta) 那里借用来的。塞尔 (Sale) 表示了相同的看法, 而罗德伟尔 (Rodwell) 的意见是, 在伊斯兰教以前阿拉伯人从犹太教徒那里学来的而随后由穆圣把它结合到 «古兰经» 中去的。如果说这一用语因为在过去某些经典中见到过, 就说它一定是从其中一部分经典中借用到 «古兰经» 中去的, 这显然是一个脆弱的推断。要说的是, 它只能证明 «古兰经» 与那些经典出自同一根源。而且, 其他经典没有像 «古兰经» 那种方式使用过这一用语。还有, 伊斯兰教出现以前的阿拉伯人, 在 «古兰经» 启示以前从来也没有用过这一用语。相反地, 他们特别厌恶使用无限博爱者这一安拉常德 (25-61), 而这一常德是构成 (奉……之名) 整体的一个组成部份。也可见1:1。
Some Christian orientalists, as is their practise, have vainly sought to impugn the Divine origin of the Qur’an by trying to show that the expression Bismillah has been borrowed from earlier Scriptures. Wherry in his "Commentary" says that it has been borrowed from Zend-Avesta. Sale has expressed an identical view, while Rodwell is of the opinion that pre-Islamic Arabs borrowed it from Jews and subsequently it was incorporated in the Qur’an by the Holy Prophet. To say that because this expression is found in some former Scriptures, therefore it must have necessarily been borrowed from one of them by the Qur’an is evidently a flimsy inference. If anything, it only proves that the Qur’an has originated from the same Source from which those Scriptures had originated. Moreover, no other Scripture has used this expression in the form and manner in which the Qur’an has done. Also, the pre-Islamic Arabs had never used it before it was revealed in the Qur’an. On the contrary, they had a special
Commentary:
Some Christian orientalists, as is their wont, have vainly sought to impugn the Divine origin of the Quran by trying to show that the expression Bismillah has been borrowed from earlier Scriptures. Wherry in his "commentary" says that it has been borrowed from Zend-Avesta.
Sale has expressed an identical view, while Rodwell is of the opinion that Pre-Islamic Arabs borrowed it from Jews and subsequently it was incorporated in the Quran by the Holy Prophet. To say that because this expression was to be found in some former Scriptures, therefore it must have necessarily been borrowed from one of them by the Quran does not stand to reason. According to Muslim belief Prophets were raised among every people (35:25) and those Prophets like the Holy Prophet of Islam also received Divine revelation and therefore there can be, and there actually are to be, found in the Quran expressions of identical import with those in other Divine Scriptures. This fact, if anything, only proves that the Quran has originated from the same Source from which those Scriptures had originated. In the verse under comment the expression Bismillah is shown to have been used by Prophet Solomon. So there can be no question of its being borrowed or plagiarized by the Quran. What the Quran claims is only this that no other Scripture has used this expression in the form and manner in which it has done. And the charge is also belied by facts of history that the Holy Prophet took this expression from pre-Islamic Arabs. The Arabs had never used it before it was revealed in the Quran. On the contrary, they had a special aversion for the use of the Divine attribute Ar-Rahman (25:61) which forms an integral part of Bismillah. See also 1:1.
948
某些基督教的东方学家总是费尽心机地非难 «古兰经» 是安拉启示的这一事实, 他们力图表明 “奉无限博爱、永久仁慈的安拉之名” 这一用词是从早期经典中借用得来的。沃里 (Wherry) 在他的 “注释” 中说, 这一用语是从曾达维斯塔 (Zend-Avesta) 那里借用来的。塞尔 (Sale) 表示了相同的看法, 而罗德伟尔 (Rodwell) 的意见是, 在伊斯兰教以前阿拉伯人从犹太教徒那里学来的而随后由穆圣把它结合到 «古兰经» 中去的。如果说这一用语因为在过去某些经典中见到过, 就说它一定是从其中一部分经典中借用到 «古兰经» 中去的, 这显然是一个脆弱的推断。要说的是, 它只能证明 «古兰经» 与那些经典出自同一根源。而且, 其他经典没有像 «古兰经» 那种方式使用过这一用语。还有, 伊斯兰教出现以前的阿拉伯人, 在 «古兰经» 启示以前从来也没有用过这一用语。相反地, 他们特别厌恶使用无限博爱者这一安拉常德 (25-61), 而这一常德是构成 (奉……之名) 整体的一个组成部份。也可见1:1。
2833
Commentary:
Some Christian orientalists, as is their wont, have vainly sought to impugn the Divine origin of the Quran by trying to show that the expression Bismillah has been borrowed from earlier Scriptures. Wherry in his "commentary" says that it has been borrowed from Zend-Avesta.
Sale has expressed an identical view, while Rodwell is of the opinion that Pre-Islamic Arabs borrowed it from Jews and subsequently it was incorporated in the Quran by the Holy Prophet. To say that because this expression was to be found in some former Scriptures, therefore it must have necessarily been borrowed from one of them by the Quran does not stand to reason. According to Muslim belief Prophets were raised among every people (35:25) and those Prophets like the Holy Prophet of Islam also received Divine revelation and therefore there can be, and there actually are to be, found in the Quran expressions of identical import with those in other Divine Scriptures. This fact, if anything, only proves that the Quran has originated from the same Source from which those Scriptures had originated. In the verse under comment the expression Bismillah is shown to have been used by Prophet Solomon. So there can be no question of its being borrowed or plagiarized by the Quran. What the Quran claims is only this that no other Scripture has used this expression in the form and manner in which it has done. And the charge is also belied by facts of history that the Holy Prophet took this expression from pre-Islamic Arabs. The Arabs had never used it before it was revealed in the Quran. On the contrary, they had a special aversion for the use of the Divine attribute Ar-Rahman (25:61) which forms an integral part of Bismillah. See also 1:1.
2166
Some Christian orientalists, as is their practise, have vainly sought to impugn the Divine origin of the Qur’an by trying to show that the expression Bismillah has been borrowed from earlier Scriptures. Wherry in his "Commentary" says that it has been borrowed from Zend-Avesta. Sale has expressed an identical view, while Rodwell is of the opinion that pre-Islamic Arabs borrowed it from Jews and subsequently it was incorporated in the Qur’an by the Holy Prophet. To say that because this expression is found in some former Scriptures, therefore it must have necessarily been borrowed from one of them by the Qur’an is evidently a flimsy inference. If anything, it only proves that the Qur’an has originated from the same Source from which those Scriptures had originated. Moreover, no other Scripture has used this expression in the form and manner in which the Qur’an has done. Also, the pre-Islamic Arabs had never used it before it was revealed in the Qur’an. On the contrary, they had a special
أَلَّا تَعْلُوا۟ عَلَىَّ وَأْتُونِى مُسْلِمِينَ
Solomon’s letter constitutes a beautiful specimen of how great and comprehensive meaning can be condensed in a few brief words, devoid of all useless bombast and verbosity. The letter was at once a warning against the futility of revolt which seemed to be then raising its head in some parts of the country and an invitation to the Queen to submit to Solomon to avoid unnecessary bloodshed and also to give up idolatry and accept the true Faith.
Commentary:
Solomon’s letter constitutes a beautiful specimen of how great and comprehensive meaning can be condensed in a few brief words devoid of all useless bombast and verbosity. The letter was at once a warning against the futility of revolt which seemed to be then raising its head in some parts of the country and an invitation to the Queen to submit to Solomon to avoid unnecessary bloodshed and also to give up idolatry and accept the true faith.
2834
Commentary:
Solomon’s letter constitutes a beautiful specimen of how great and comprehensive meaning can be condensed in a few brief words devoid of all useless bombast and verbosity. The letter was at once a warning against the futility of revolt which seemed to be then raising its head in some parts of the country and an invitation to the Queen to submit to Solomon to avoid unnecessary bloodshed and also to give up idolatry and accept the true faith.
2167
Solomon’s letter constitutes a beautiful specimen of how great and comprehensive meaning can be condensed in a few brief words, devoid of all useless bombast and verbosity. The letter was at once a warning against the futility of revolt which seemed to be then raising its head in some parts of the country and an invitation to the Queen to submit to Solomon to avoid unnecessary bloodshed and also to give up idolatry and accept the true Faith.
قَالَتْ يَٰٓأَيُّهَا ٱلْمَلَؤُا۟ أَفْتُونِى فِىٓ أَمْرِى مَا كُنتُ قَاطِعَةً أَمْرًا حَتَّىٰ تَشْهَدُونِ
قَالُوا۟ نَحْنُ أُو۟لُوا۟ قُوَّةٍ وَأُو۟لُوا۟ بَأْسٍ شَدِيدٍ وَٱلْأَمْرُ إِلَيْكِ فَٱنظُرِى مَاذَا تَأْمُرِينَ
The verse shows that the Queen of Sheba was a very powerful monarch and possessed great material resources and also commanded the affection, cooperation and willing obedience of her subjects and was the arbiter of their destinies. The power and glory of Saba’ was at its height in about 1100 B.C. The period of the Queen’s rule continued up to 950 B.C., when she is believed to have submitted to Solomon. With her submission was fulfilled the biblical prophecy, viz. 'the Kings of Sheba and Saba’ shall offer gifts' (Psalms 72: 10).
Commentary:
The verse shows that the Queen of Sheba was a very powerful monarch and possessed great material resources and also commanded the affection, cooperation and willing obedience of her subjects and was the final arbiter of their destinies.
The power and glory of Saba’ was at its height in about 1100 B.C. The period of the Queen’s rule continued up to 950 B.C., when she is believed to have submitted to Solomon. With her submission was fulfilled the Biblical prophecy, viz. "the Kings of Sheba and Saba’ shall offer gifts" (Psalms 72:10).
2835
Commentary:
The verse shows that the Queen of Sheba was a very powerful monarch and possessed great material resources and also commanded the affection, cooperation and willing obedience of her subjects and was the final arbiter of their destinies.
The power and glory of Saba’ was at its height in about 1100 B.C. The period of the Queen’s rule continued up to 950 B.C., when she is believed to have submitted to Solomon. With her submission was fulfilled the Biblical prophecy, viz. "the Kings of Sheba and Saba’ shall offer gifts" (Psalms 72:10).
2168
The verse shows that the Queen of Sheba was a very powerful monarch and possessed great material resources and also commanded the affection, cooperation and willing obedience of her subjects and was the arbiter of their destinies. The power and glory of Saba’ was at its height in about 1100 B.C. The period of the Queen’s rule continued up to 950 B.C., when she is believed to have submitted to Solomon. With her submission was fulfilled the biblical prophecy, viz. 'the Kings of Sheba and Saba’ shall offer gifts' (Psalms 72: 10).
قَالَتْ إِنَّ ٱلْمُلُوكَ إِذَا دَخَلُوا۟ قَرْيَةً أَفْسَدُوهَا وَجَعَلُوٓا۟ أَعِزَّةَ أَهْلِهَآ أَذِلَّةً ۖ وَكَذَٰلِكَ يَفْعَلُونَ
Commentary:
The Queen explains to her ministers and nobles the dangers of offering opposition to Solomon.
2836
Commentary:
The Queen explains to her ministers and nobles the dangers of offering opposition to Solomon.
وَإِنِّى مُرْسِلَةٌ إِلَيْهِم بِهَدِيَّةٍ فَنَاظِرَةٌۢ بِمَ يَرْجِعُ ٱلْمُرْسَلُونَ
پرانے زمانے میں بادشاہوں کا قاعدہ تھا کہ وہ زیادہ زبردست بادشاہوں کا منہ رشوت سے بند کیا کرتے تھے جب بلقیس کے تحفے حضرت سلیمان علیہ السلام کو پہنچے تو انہوں نے سمجھا کہ اس نے مجھے ایسا ہی بداخلاق قرار دیا ہے اور اس کے اس فعل پر ناپسندیدگی کا اظہار کیا۔
1
پرانے زمانے میں بادشاہوں کا قاعدہ تھا کہ وہ زیادہ زبردست بادشاہوں کا منہ رشوت سے بند کیا کرتے تھے جب بلقیس کے تحفے حضرت سلیمان علیہ السلام کو پہنچے تو انہوں نے سمجھا کہ اس نے مجھے ایسا ہی بداخلاق قرار دیا ہے اور اس کے اس فعل پر ناپسندیدگی کا اظہار کیا۔
فَلَمَّا جَآءَ سُلَيْمَٰنَ قَالَ أَتُمِدُّونَنِ بِمَالٍ فَمَآ ءَاتَىٰنِۦَ ٱللَّهُ خَيْرٌ مِّمَّآ ءَاتَىٰكُم بَلْ أَنتُم بِهَدِيَّتِكُمْ تَفْرَحُونَ
Solomon seems evidently to have become greatly offended with the Queen’s behaviour in sending him presents. He took it as an insult. He had demanded her surrender and instead was presented with paltry presents. The Sabaeans first had either attacked Solomon’s territory or had sought to create unrest in it. This is why the sending of presents by the Queen offended and annoyed him. In ordinary circumstances he would have been pleased with the presents.
Commentary:
Solomon seems evidently to have become greatly offended with the Queen’s behaviour in sending him presents which seemed to include a throne. He took it as an insult. He had demanded her unconditional surrender and instead was presented with paltry presents. The Sabaeans had either attacked Solomon’s territory or had sought to create unrest in it. This is why the sending of presents offended and annoyed him. In ordinary circumstances, as a righteous man of God, he should have been pleased with the presents.
2837
Commentary:
Solomon seems evidently to have become greatly offended with the Queen’s behaviour in sending him presents which seemed to include a throne. He took it as an insult. He had demanded her unconditional surrender and instead was presented with paltry presents. The Sabaeans had either attacked Solomon’s territory or had sought to create unrest in it. This is why the sending of presents offended and annoyed him. In ordinary circumstances, as a righteous man of God, he should have been pleased with the presents.
2169
Solomon seems evidently to have become greatly offended with the Queen’s behaviour in sending him presents. He took it as an insult. He had demanded her surrender and instead was presented with paltry presents. The Sabaeans first had either attacked Solomon’s territory or had sought to create unrest in it. This is why the sending of presents by the Queen offended and annoyed him. In ordinary circumstances he would have been pleased with the presents.
ٱرْجِعْ إِلَيْهِمْ فَلَنَأْتِيَنَّهُم بِجُنُودٍ لَّا قِبَلَ لَهُم بِهَا وَلَنُخْرِجَنَّهُم مِّنْهَآ أَذِلَّةً وَهُمْ صَٰغِرُونَ
ھُمْ صَاغِرُوْنَ یعنی جب وہ بادشاہت کی عزت کو کھو بیٹھیں گے۔
Qibal means, power, strength, authority. They say mali bihi Qibalun, i.e. I have no power against him (Aqrab).
Important Words:
قبل (power) is derived from قبل (qabala). They say قبل علی الشیء i.e. he took to the thing and stuck to it.
قبل المکان means, he came to the place. قبل (qibalun) means, side, direction, presence; power, strength, authority. They say مالی به قبل i.e. there is no power for me against him, أتانی من قبله means, he came to me from his presence or his direction (Aqrab).
1
ھُمْ صَاغِرُوْنَ یعنی جب وہ بادشاہت کی عزت کو کھو بیٹھیں گے۔
2838
Important Words:
قبل (power) is derived from قبل (qabala). They say قبل علی الشیء i.e. he took to the thing and stuck to it.
قبل المکان means, he came to the place. قبل (qibalun) means, side, direction, presence; power, strength, authority. They say مالی به قبل i.e. there is no power for me against him, أتانی من قبله means, he came to me from his presence or his direction (Aqrab).
2170
Qibal means, power, strength, authority. They say mali bihi Qibalun, i.e. I have no power against him (Aqrab).
قَالَ يَٰٓأَيُّهَا ٱلْمَلَؤُا۟ أَيُّكُمْ يَأْتِينِى بِعَرْشِهَا قَبْلَ أَن يَأْتُونِى مُسْلِمِينَ
The expression, bi-‘Arshiha, seems to signify the throne which Solomon had ordered to be built for the Queen. It seemed to be a practice in vogue at that time that when the ruler of a State paid a visit to another ruler, a throne was built for the reception of the royal guest. Solomon also ordered a throne to be built for the reception of the Queen. It is called 'her throne' because it was specially built for her use. The expression may also mean, 'the like of her throne,' and Ya’tini, may mean, 'will prepare for me.'
Commentary:
عرشھا (a throne for her) signifies the throne which Solomon had ordered to be built for the Queen in accordance with the custom of the day. It seemed to be a practice in vogue at that time that when the ruler of a State paid a visit to another ruler, a throne was built for the reception of the royal guest. Solomon also ordered a throne to be built for the reception of the Queen. It is called 'her throne' because it was specially built for her use.
The expression یأتینی (will bring me) means, will prepare for me.
2839
Commentary:
عرشھا (a throne for her) signifies the throne which Solomon had ordered to be built for the Queen in accordance with the custom of the day. It seemed to be a practice in vogue at that time that when the ruler of a State paid a visit to another ruler, a throne was built for the reception of the royal guest. Solomon also ordered a throne to be built for the reception of the Queen. It is called 'her throne' because it was specially built for her use.
The expression یأتینی (will bring me) means, will prepare for me.
2171
The expression, bi-‘Arshiha, seems to signify the throne which Solomon had ordered to be built for the Queen. It seemed to be a practice in vogue at that time that when the ruler of a State paid a visit to another ruler, a throne was built for the reception of the royal guest. Solomon also ordered a throne to be built for the reception of the Queen. It is called 'her throne' because it was specially built for her use. The expression may also mean, 'the like of her throne,' and Ya’tini, may mean, 'will prepare for me.'