Topic: Prophet Came With
View Aspects
إِنَّآ أَرْسَلْنَٰكَ بِٱلْحَقِّ بَشِيرًا وَنَذِيرًا ۖ وَلَا تُسْـَٔلُ عَنْ أَصْحَٰبِ ٱلْجَحِيمِ
5:20; 6:49; 17:106; 33:46.
5:20; 6:49; 17:106; 33:46.
5:20; 6:49; 17:106; 33:46.
Commentary:
As to the disbelievers’ demand for a Sign of punishment, the Quran says that punishment is bound to visit those who refuse to believe in the Holy Prophet, because, like all other Prophets, he was the bearer of glad tidings for believers, and a warner for his opponents. Every student of history knows how clearly this prophecy was fulfilled. The world witnessed the ruin of the Holy Prophet’s adversaries in a manner which has no parallel in history, although worldly conditions and circumstances were all in favour of the disbelievers and against the Holy Prophet.
The last-mentioned words of the verse, i.e. thou wilt not be questioned about the inmates of Hell, are a sort of consolation for the Holy Prophet who, owing to his great solicitude for the people who disbelieved in him, was ever anxious about their fate. Elsewhere the Quran says, It may be thou wilt grieve thyself to death, because they believe not (26:4).
d
5:20; 6:49; 17:106; 33:46.
a
5:20; 6:49; 17:106; 33:46.
126
Commentary:
As to the disbelievers’ demand for a Sign of punishment, the Quran says that punishment is bound to visit those who refuse to believe in the Holy Prophet, because, like all other Prophets, he was the bearer of glad tidings for believers, and a warner for his opponents. Every student of history knows how clearly this prophecy was fulfilled. The world witnessed the ruin of the Holy Prophet’s adversaries in a manner which has no parallel in history, although worldly conditions and circumstances were all in favour of the disbelievers and against the Holy Prophet.
The last-mentioned words of the verse, i.e. thou wilt not be questioned about the inmates of Hell, are a sort of consolation for the Holy Prophet who, owing to his great solicitude for the people who disbelieved in him, was ever anxious about their fate. Elsewhere the Quran says, It may be thou wilt grieve thyself to death, because they believe not (26:4).
e
5:20; 6:49; 17:106; 33:46.
ٱلْحَقُّ مِن رَّبِّكَ فَلَا تَكُن مِّنَ ٱلْمُمْتَرِينَ
2:148; 6:115; 10:95.
2:148; 6:115; 10:95.
2:148; 6:115; 10:95.
Important Words:
مـمترین (those who doubt) means: (1) those who doubt; (2) those who contest and raise objections (see also 2:148). Both meanings are applicable here.
Commentary:
As حق (truth) also signifies an established fact or an established truth (2:148 & 3:4), the verse hints that as now the fact has been established beyond doubt or controversy that there was nothing in Jesus above an ordinary mortal, so there is truly no possibility of doubt or difference of opinion in the matter.
a
2:148; 6:115; 10:95.
a
2:148; 6:115; 10:95.
349
Important Words:
مـمترین (those who doubt) means: (1) those who doubt; (2) those who contest and raise objections (see also 2:148). Both meanings are applicable here.
Commentary:
As حق (truth) also signifies an established fact or an established truth (2:148 & 3:4), the verse hints that as now the fact has been established beyond doubt or controversy that there was nothing in Jesus above an ordinary mortal, so there is truly no possibility of doubt or difference of opinion in the matter.
b
2:148; 6:115; 10:95.
إِنَّ هَٰذَا لَهُوَ ٱلْقَصَصُ ٱلْحَقُّ ۚ وَمَا مِنْ إِلَٰهٍ إِلَّا ٱللَّهُ ۚ وَإِنَّ ٱللَّهَ لَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ
عربی میں ایک اِنَّ کا حرف ہے اور ایک لام ہے۔ دونوں تاکید کے لئے ہیں۔ ہم نے ایک حرف کا ترجمہ یقیناً کر دیا ہے اور دوسرے کا ’’یہی۔‘‘ اس سے ترجمہ لفظی ہو جاتا ہے۔
Important Words:
القصص (account) is the noun-infinitive from قص. They say قص الشعر i.e. he cut or clipped the hair. قص علیه الخبر means, he related or narrated the news to him. قص اثرہ means, he followed after his track, or he followed him step by step. قصص (qisas) means, the act of narrating; narration or account; track or footsteps. قصص (qisas) with different vowel point, is the plural of قصةmeaning, a story, a narrative, etc. (Aqrab & Lane).
Commentary:
This verse partially repeats the sense of verse 3:61 above in order to impress upon the reader that the discomfiture of the Christian deputation in the challenge of مباھلة mentioned in 3:62 sets the seal upon the conclusion that Islam has truly triumphed over Christianity, and that there is no god but Allah Who, being "Mighty and Wise", needs no son or helper.
As stated in the verse, the facts narrated in the above verses constitute "the true account" about Jesus and not impossible things which his followers out of excessive love, or his enemies out of inveterate hatred, have attributed to him.
3
عربی میں ایک اِنَّ کا حرف ہے اور ایک لام ہے۔ دونوں تاکید کے لئے ہیں۔ ہم نے ایک حرف کا ترجمہ یقیناً کر دیا ہے اور دوسرے کا ’’یہی۔‘‘ اس سے ترجمہ لفظی ہو جاتا ہے۔
351
Important Words:
القصص (account) is the noun-infinitive from قص. They say قص الشعر i.e. he cut or clipped the hair. قص علیه الخبر means, he related or narrated the news to him. قص اثرہ means, he followed after his track, or he followed him step by step. قصص (qisas) means, the act of narrating; narration or account; track or footsteps. قصص (qisas) with different vowel point, is the plural of قصةmeaning, a story, a narrative, etc. (Aqrab & Lane).
Commentary:
This verse partially repeats the sense of verse 3:61 above in order to impress upon the reader that the discomfiture of the Christian deputation in the challenge of مباھلة mentioned in 3:62 sets the seal upon the conclusion that Islam has truly triumphed over Christianity, and that there is no god but Allah Who, being "Mighty and Wise", needs no son or helper.
As stated in the verse, the facts narrated in the above verses constitute "the true account" about Jesus and not impossible things which his followers out of excessive love, or his enemies out of inveterate hatred, have attributed to him.
كَيْفَ يَهْدِى ٱللَّهُ قَوْمًا كَفَرُوا۟ بَعْدَ إِيمَٰنِهِمْ وَشَهِدُوٓا۟ أَنَّ ٱلرَّسُولَ حَقٌّ وَجَآءَهُمُ ٱلْبَيِّنَٰتُ ۚ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّٰلِمِينَ
一个民族起初信仰先知的真理, 公开宣告他们信仰先知, 并且成为安拉的迹象的见证者, 但以后由于害怕别人以及世俗的顾虑却又否认先知; 这个民族肯定失去再次被引导到正道的一切资格。
Certainly a people, who at first believe in the truth of a Prophet and proclaim their belief openly in him and become witnesses of Heavenly Signs but afterwards reject him through fear of men or other worldly considerations, lose all title to be again guided to the right path. Or the verse may refer to those who believed in the former Prophets but rejected the Holy Prophet.
Commentary:
Certainly a people who at first believe in the truth of a Prophet and proclaim their belief openly and become witnesses of heavenly signs but afterwards reject that Prophet through fear of men or other worldly considerations lose all title to be again guided to the right path. The verse lays down a general principle that God lets a person go astray only when the latter knowingly allows disbelief and wickedness to get hold of him and does not try to improve his ways.
258
一个民族起初信仰先知的真理, 公开宣告他们信仰先知, 并且成为安拉的迹象的见证者, 但以后由于害怕别人以及世俗的顾虑却又否认先知; 这个民族肯定失去再次被引导到正道的一切资格。
375
Commentary:
Certainly a people who at first believe in the truth of a Prophet and proclaim their belief openly and become witnesses of heavenly signs but afterwards reject that Prophet through fear of men or other worldly considerations lose all title to be again guided to the right path. The verse lays down a general principle that God lets a person go astray only when the latter knowingly allows disbelief and wickedness to get hold of him and does not try to improve his ways.
436
Certainly a people, who at first believe in the truth of a Prophet and proclaim their belief openly in him and become witnesses of Heavenly Signs but afterwards reject him through fear of men or other worldly considerations, lose all title to be again guided to the right path. Or the verse may refer to those who believed in the former Prophets but rejected the Holy Prophet.
يَٰٓأَيُّهَا ٱلنَّاسُ قَدْ جَآءَكُمُ ٱلرَّسُولُ بِٱلْحَقِّ مِن رَّبِّكُمْ فَـَٔامِنُوا۟ خَيْرًا لَّكُمْ ۚ وَإِن تَكْفُرُوا۟ فَإِنَّ لِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۚ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمًا
اَلْ کا ترجمہ ’’یہ‘‘ کیا گیا ہے۔
Commentary:
The words, to Allah belongs whatever is in the heavens and in the earth, have been added to point out that in case of disbelief the disbelievers cannot harm God or His religion. It is only themselves that they would harm.
1
اَلْ کا ترجمہ ’’یہ‘‘ کیا گیا ہے۔
634
Commentary:
The words, to Allah belongs whatever is in the heavens and in the earth, have been added to point out that in case of disbelief the disbelievers cannot harm God or His religion. It is only themselves that they would harm.
وَنَزَعْنَا مَا فِى صُدُورِهِم مِّنْ غِلٍّ تَجْرِى مِن تَحْتِهِمُ ٱلْأَنْهَٰرُ ۖ وَقَالُوا۟ ٱلْحَمْدُ لِلَّهِ ٱلَّذِى هَدَىٰنَا لِهَٰذَا وَمَا كُنَّا لِنَهْتَدِىَ لَوْلَآ أَنْ هَدَىٰنَا ٱللَّهُ ۖ لَقَدْ جَآءَتْ رُسُلُ رَبِّنَا بِٱلْحَقِّ ۖ وَنُودُوٓا۟ أَن تِلْكُمُ ٱلْجَنَّةُ أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ
یعنی دنیا کی نہر تو بڑے زمیندار یا حکومت کی ہوتی ہے۔ اگلے جہان میں ہر جنتی کا اس کو پانی دینے والی نہر پر قبضہ ہوگا۔
15:48.
See 2:26.
10:11; 39:75.
In fact, heavenly life begins in this very world (55:47) and he is said to be enjoying it whose heart is free from enmity, jealousy, rancour and mental disquiet.
15:48.
See 2:26.
10:11; 39:75.
Important Words:
غل (rancour) is from the verb غل which means, it entered (into a thing) or it caused to enter. Thus it is both transitive and intransitive. غل also means, it entered and became mixed up or confused with a thing. غل فلان کذا means, such a one took that thing secretly and concealed it. غل بصرہ means, his eye-sight deviated from the right course. غل الرجل means, the man acted unfaithfully and dishonestly. غل means, rancour or latent rancour; malevolence; malice; spite; enmity; insincerity and dishonesty (Lane & Aqrab).
Commentary:
The freedom of the heart from feelings of rancour and malice is indeed one of the great blessings of Heaven promised to the believers; and as true heavenly life should begin in this very world, a Muslim should always try to purge his heart of such feelings as are nothing but a source of disquiet for one who is a prey to them.
The question implied in the words, we could not have found guidance, if Allah had not guided us, is answered in the words that follow which may be expanded thus: "If Allah had not sent His Messengers, we could not have been rightly guided; for it was not possible for us to devise a Law for ourselves and without a Law we could not perform good works. Law is, therefore, not a curse but a blessing, for it enables us to reach Heaven."
The word تلکم (this) in the clause, This is the Heaven, is used to point to a thing. Heaven is here pointed out to believers, as they have not yet entered it. But they have at the same time been declared to be "the inmates of Heaven," because they have already earned it by their good works. Moreover, true heavenly life begins in this very world, although the full manifestation thereof will be in the next. See 2:26 & 55:47.
c
15:48.
d
2:26.
e
10:11; 39:75.
493
事实上, 天园的生活就在这一个世界上开始。(55:47) 心中没有仇恨、妒忌、积怨和烦恼的人, 可以说是在享有这种乐趣的了。
2
یعنی دنیا کی نہر تو بڑے زمیندار یا حکومت کی ہوتی ہے۔ اگلے جہان میں ہر جنتی کا اس کو پانی دینے والی نہر پر قبضہ ہوگا۔
a
15:48.
b
See 2:26.
c
10:11; 39:75.
943
Important Words:
غل (rancour) is from the verb غل which means, it entered (into a thing) or it caused to enter. Thus it is both transitive and intransitive. غل also means, it entered and became mixed up or confused with a thing. غل فلان کذا means, such a one took that thing secretly and concealed it. غل بصرہ means, his eye-sight deviated from the right course. غل الرجل means, the man acted unfaithfully and dishonestly. غل means, rancour or latent rancour; malevolence; malice; spite; enmity; insincerity and dishonesty (Lane & Aqrab).
Commentary:
The freedom of the heart from feelings of rancour and malice is indeed one of the great blessings of Heaven promised to the believers; and as true heavenly life should begin in this very world, a Muslim should always try to purge his heart of such feelings as are nothing but a source of disquiet for one who is a prey to them.
The question implied in the words, we could not have found guidance, if Allah had not guided us, is answered in the words that follow which may be expanded thus: "If Allah had not sent His Messengers, we could not have been rightly guided; for it was not possible for us to devise a Law for ourselves and without a Law we could not perform good works. Law is, therefore, not a curse but a blessing, for it enables us to reach Heaven."
The word تلکم (this) in the clause, This is the Heaven, is used to point to a thing. Heaven is here pointed out to believers, as they have not yet entered it. But they have at the same time been declared to be "the inmates of Heaven," because they have already earned it by their good works. Moreover, true heavenly life begins in this very world, although the full manifestation thereof will be in the next. See 2:26 & 55:47.
c
15:48.
d
See 2:26.
e
10:11; 39:75.
976
In fact, heavenly life begins in this very world (55:47) and he is said to be enjoying it whose heart is free from enmity, jealousy, rancour and mental disquiet.
هَلْ يَنظُرُونَ إِلَّا تَأْوِيلَهُۥ ۚ يَوْمَ يَأْتِى تَأْوِيلُهُۥ يَقُولُ ٱلَّذِينَ نَسُوهُ مِن قَبْلُ قَدْ جَآءَتْ رُسُلُ رَبِّنَا بِٱلْحَقِّ فَهَل لَّنَا مِن شُفَعَآءَ فَيَشْفَعُوا۟ لَنَآ أَوْ نُرَدُّ فَنَعْمَلَ غَيْرَ ٱلَّذِى كُنَّا نَعْمَلُ ۚ قَدْ خَسِرُوٓا۟ أَنفُسَهُمْ وَضَلَّ عَنْهُم مَّا كَانُوا۟ يَفْتَرُونَ
26:103; 35:38; 39:59.
2:211; 6:159.
For the sake of convenience the word Ta’wil has been rendered here as fulfilment of warning. See also {372}.
2:211; 6:159.
26:103; 35:38; 39:59.
Important Words:
تاویل (fulfilment) means, revealing, disclosing, or expounding; interpretation; and issue, result or final sequel. The words ھل ینظرون الا تاویله mean, do they wait for aught save the result to which their case will come by the appearance of the promises and threats which it (the Book) has foretold (Lane). See also 3:8. For the sake of convenience the word has been rendered here as "fulfilment of warnings".
Commentary:
The verse constitutes at once a rebuke and a warning to the disbelievers. What are they waiting for, asks the verse, after they have been given such a Perfect Book as the Quran and such a Perfect Exemplar as the Holy Prophet, except that God’s promised punishment should overtake them?
a
26:103; 35:38; 39:59.
e
2:211; 6:159.
b
2:211; 6:159.
c
26:103; 35:38; 39:59.
953
Important Words:
تاویل (fulfilment) means, revealing, disclosing, or expounding; interpretation; and issue, result or final sequel. The words ھل ینظرون الا تاویله mean, do they wait for aught save the result to which their case will come by the appearance of the promises and threats which it (the Book) has foretold (Lane). See also 3:8. For the sake of convenience the word has been rendered here as "fulfilment of warnings".
Commentary:
The verse constitutes at once a rebuke and a warning to the disbelievers. What are they waiting for, asks the verse, after they have been given such a Perfect Book as the Quran and such a Perfect Exemplar as the Holy Prophet, except that God’s promised punishment should overtake them?
a
26:103; 35:38; 39:59.
d
2:211; 6:159.
983
For the sake of convenience the word Ta’wil has been rendered here as fulfilment of warning. See also {372}.
قُلْ يَٰٓأَيُّهَا ٱلنَّاسُ قَدْ جَآءَكُمُ ٱلْحَقُّ مِن رَّبِّكُمْ ۖ فَمَنِ ٱهْتَدَىٰ فَإِنَّمَا يَهْتَدِى لِنَفْسِهِۦ ۖ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا ۖ وَمَآ أَنَا۠ عَلَيْكُم بِوَكِيلٍ
27:93; 39:42.
27:93; 39:42.
27:93; 39:42.
Commentary:
The Holy Prophet is asked to tell disbelievers that personally he would gain or lose nothing by their good or bad actions because he had not been appointed a keeper over them. His duty was confined to the delivery of the Message entrusted to him.
g
27:93; 39:42.
a
27:93; 39:42.
1380
Commentary:
The Holy Prophet is asked to tell disbelievers that personally he would gain or lose nothing by their good or bad actions because he had not been appointed a keeper over them. His duty was confined to the delivery of the Message entrusted to him.
b
27:93; 39:42.
وَقُلْ جَآءَ ٱلْحَقُّ وَزَهَقَ ٱلْبَٰطِلُ ۚ إِنَّ ٱلْبَٰطِلَ كَانَ زَهُوقًا
21:19; 34:50.
这是 «古兰经» 措词方面的一种奇迹: 为了传达某一种意义, 它选择那一特殊的单词来指一长串连续发生的事情。在这一特殊的例子中, “虚假消灭” 的意义也可以用诸如 هَلَكَ (Halaka, 灭亡) 或 بَطَلَ (Batala, 成为无用) 等单词来表达。但以上两个单词都不能传达用 زَهَقَ (Zahaqa) 来表达的意义: 即逐渐衰弱而最终消失。这节经文包含这样一个暗示, 穆圣进入麦地那, 他的力量将继续生长, 而他的敌人的力量逐渐衰退直至最后崩溃。而且, «古兰经» 的文体也是一种奇迹, 它虽然不是一首长诗, 但它的经文却具有诗的韵律和节奏, 如果没有这些的话, 那就不可能充分表达极端欣喜的感情。现在注释的这节经文就是这样的一个例子。征服麦加之后, 当穆圣在清除天房中亵渎该寺的许多偶像时, 他一面打碎这些偶像, 一面不断诵读这节经文 (布哈理)。
21:19; 34:50.
It is among the marvels of Quranic diction that to convey a certain sense it selects that particular word which points to a long sequence of events. In this particular instance the sense of the vanishing of falsehood might as well have been expressed by some other word such as Halaka (perished) or Batala (became useless), but neither of these words would have conveyed the sense of gradual weakening and ultimate disappearance which is expressed by Zahaqa. The verse contains the hint that with the entry of the Holy Prophet into Medina, his power would continue to grow and that of his enemy decline till it would be finally broken. Again, it is a marvel of the style of the Qur’an that, without being poetry, its verses possess poetic rhythm and cadence without which it is not possible to give full expression to feelings of extreme delight. The verse under comment furnishes one such example. After the conquest of Mecca as the Holy Prophet was clearing the Ka‘bah of the idols which had de
21:19; 34:50.
Important Words:
زھق (has vanished away). They say زھق الباطل i.e. falsehood gradually weakened. زھق الشیء means, the thing perished, passed away or came to naught; became null, void or of no effect. زھقت نفسه means, his soul departed; he died (Lane & Aqrab).
Commentary:
This verse implies a beautiful hint that with the entry of the Holy Prophet into Medina his power would continue to grow and that of his enemy decline till it would be finally broken. So it came to pass when by the conquest of Mecca idolatry disappeared from Arabia forever.
The word زھق which has been translated as "has vanished away" actually conveys, as shown under Important Words, the sense of gradual weakening and ultimate disappearance. It is among the marvels of Quranic diction that to convey a certain sense it selects that particular word which points to a long sequence of events. In this particular instance the sense of the vanishing of falsehood might as well have been expressed by the word ھلك (perished) or بطل (became useless, vain or ineffective) but neither of these words would have conveyed the sense of gradual weakening and ultimate disappearance which is expressed by the word زھق. This word, in fact, implies a prophecy of the gradual weakening and ultimate disappearance of idolatry from Mecca, which was literally fulfilled as foretold.
It is another marvel of the style of the Quran that, without being poetry, its verses possess that poetic rhythm and cadence without which it is not possible to give full expression to feelings of extreme delight. The verse under comment furnishes one such example. After the conquest of Mecca when the Holy Prophet was busy clearing the Ka‘bah of the idols which had desecrated it, he repeated as he struck each of the idols the following verse of the Quran: وقل جاء الحق و زھق الباطل ان الباطل کان زھوقا i.e. And say, Truth has come and falsehood has vanished away. Falsehood does indeed vanish away fast. One can imagine the deep emotion the Prophet’s Companions must have felt when they watched him strike down the idols one after the other and repeat this Quranic verse in a measured tone. It is only natural that they spontaneously joined him in reciting this verse on that august occasion.
a
21:19; 34:50.
727
这是 «古兰经» 措词方面的一种奇迹: 为了传达某一种意义, 它选择那一特殊的单词来指一长串连续发生的事情。在这一特殊的例子中, “虚假消灭” 的意义也可以用诸如 هَلَكَ (Halaka, 灭亡) 或 بَطَلَ (Batala, 成为无用) 等单词来表达。但以上两个单词都不能传达用 زَهَقَ (Zahaqa) 来表达的意义: 即逐渐衰弱而最终消失。这节经文包含这样一个暗示, 穆圣进入麦地那, 他的力量将继续生长, 而他的敌人的力量逐渐衰退直至最后崩溃。而且, «古兰经» 的文体也是一种奇迹, 它虽然不是一首长诗, 但它的经文却具有诗的韵律和节奏, 如果没有这些的话, 那就不可能充分表达极端欣喜的感情。现在注释的这节经文就是这样的一个例子。征服麦加之后, 当穆圣在清除天房中亵渎该寺的许多偶像时, 他一面打碎这些偶像, 一面不断诵读这节经文 (布哈理)。
a
21:19; 34:50.
2011
Important Words:
زھق (has vanished away). They say زھق الباطل i.e. falsehood gradually weakened. زھق الشیء means, the thing perished, passed away or came to naught; became null, void or of no effect. زھقت نفسه means, his soul departed; he died (Lane & Aqrab).
Commentary:
This verse implies a beautiful hint that with the entry of the Holy Prophet into Medina his power would continue to grow and that of his enemy decline till it would be finally broken. So it came to pass when by the conquest of Mecca idolatry disappeared from Arabia forever.
The word زھق which has been translated as "has vanished away" actually conveys, as shown under Important Words, the sense of gradual weakening and ultimate disappearance. It is among the marvels of Quranic diction that to convey a certain sense it selects that particular word which points to a long sequence of events. In this particular instance the sense of the vanishing of falsehood might as well have been expressed by the word ھلك (perished) or بطل (became useless, vain or ineffective) but neither of these words would have conveyed the sense of gradual weakening and ultimate disappearance which is expressed by the word زھق. This word, in fact, implies a prophecy of the gradual weakening and ultimate disappearance of idolatry from Mecca, which was literally fulfilled as foretold.
It is another marvel of the style of the Quran that, without being poetry, its verses possess that poetic rhythm and cadence without which it is not possible to give full expression to feelings of extreme delight. The verse under comment furnishes one such example. After the conquest of Mecca when the Holy Prophet was busy clearing the Ka‘bah of the idols which had desecrated it, he repeated as he struck each of the idols the following verse of the Quran: وقل جاء الحق و زھق الباطل ان الباطل کان زھوقا i.e. And say, Truth has come and falsehood has vanished away. Falsehood does indeed vanish away fast. One can imagine the deep emotion the Prophet’s Companions must have felt when they watched him strike down the idols one after the other and repeat this Quranic verse in a measured tone. It is only natural that they spontaneously joined him in reciting this verse on that august occasion.
a
21:19; 34:50.
1645
It is among the marvels of Quranic diction that to convey a certain sense it selects that particular word which points to a long sequence of events. In this particular instance the sense of the vanishing of falsehood might as well have been expressed by some other word such as Halaka (perished) or Batala (became useless), but neither of these words would have conveyed the sense of gradual weakening and ultimate disappearance which is expressed by Zahaqa. The verse contains the hint that with the entry of the Holy Prophet into Medina, his power would continue to grow and that of his enemy decline till it would be finally broken. Again, it is a marvel of the style of the Qur’an that, without being poetry, its verses possess poetic rhythm and cadence without which it is not possible to give full expression to feelings of extreme delight. The verse under comment furnishes one such example. After the conquest of Mecca as the Holy Prophet was clearing the Ka‘bah of the idols which had de
قُلْ جَآءَ ٱلْحَقُّ وَمَا يُبْدِئُ ٱلْبَٰطِلُ وَمَا يُعِيدُ
17:82; 21:19.
مطلب یہ ہے کہ سچی اور کامیاب تحریکیں حق سے پیدا ہوتی ہیں۔ باطل کوئی کامیاب تحریک نہیں چلا سکتا جو حق کے مقابلہ میں ٹھہر سکے اور جب حق آجائے اور باطل تباہ ہو جائے جیسا کہ فرمایا قُلْ جَآءَ الْحَقُّ وَ زَھَقَ الْبَاطِلُ (سورۂ بنی اسرائیل: ۸۲) تب باطل میں یہ طاقت نہیں ہوتی کہ وہ اپنی مردہ تحریک کو زندہ کر سکے یہ طاقت حق ہی میں ہے کہ وہ مرمر کر زندہ ہوتا ہے اور اپنے دشمنوں کو ناکام کرتا رہتا ہے جیسا کہ اسلام کی نشأۃ ِثانیہ اِس کا ثبوت دے رہی ہے۔
b
17:82; 21:19.
1
مطلب یہ ہے کہ سچی اور کامیاب تحریکیں حق سے پیدا ہوتی ہیں۔ باطل کوئی کامیاب تحریک نہیں چلا سکتا جو حق کے مقابلہ میں ٹھہر سکے اور جب حق آجائے اور باطل تباہ ہو جائے جیسا کہ فرمایا قُلْ جَآءَ الْحَقُّ وَ زَھَقَ الْبَاطِلُ (سورۂ بنی اسرائیل: ۸۲) تب باطل میں یہ طاقت نہیں ہوتی کہ وہ اپنی مردہ تحریک کو زندہ کر سکے یہ طاقت حق ہی میں ہے کہ وہ مرمر کر زندہ ہوتا ہے اور اپنے دشمنوں کو ناکام کرتا رہتا ہے جیسا کہ اسلام کی نشأۃ ِثانیہ اِس کا ثبوت دے رہی ہے۔
c
17:82; 21:19.
3171
Commentary:
The words ما یعید (nor could reproduce it) embody a mighty prophecy that idolatry will never regain a foothold in Arabia. It will disappear from that country forever.
d
17:82; 21:19.
2404
The words, 'nor reproduce it,' embody a mighty prophecy that idolatry will never regain a foothold in Arabia. It will disappear from that country for ever.
إِنَّآ أَرْسَلْنَٰكَ بِٱلْحَقِّ بَشِيرًا وَنَذِيرًا ۚ وَإِن مِّنْ أُمَّةٍ إِلَّا خَلَا فِيهَا نَذِيرٌ
2:120; 5:20; 11:3; 25:57; 48:9.
10:48; 13:8; 16:37.
这节经文展示了一个伟大的真理。在 «古兰经» 尚未启示之前全世界是无人知晓这个真理的, 即过去安拉曾经派遣过使者到每一个民族中去向他们传播同一个真理和正义。这一伟大而崇高的原则使人们相信所有宗教都起源于安拉, 并且相信它们的创始人是安拉派遣的使者。相信并同等地尊重和崇敬所有的使者, 是穆斯林的一个信条。伊斯兰教藉着向世界展示这一崇高的真理, 而寻求不同宗教之间创造一种和睦和友好的气氛, 并且消除全世界这些不同宗教的信仰者之间的种种积怨和痛苦的关系。
2:120; 5:20; 11:3; 25:57; 48:9.
10:48; 13:8; 16:37.
The verse unfolds a great truth which had remained unknown to the world till the Qur’an revealed it, viz. that there had been sent to every people in the past a Heavenly Messenger who preached to them the same Message of truth and righteousness. This great and noble principle leads to the belief in the Divine origin of all religions, and in their Founders as Divine Messengers. It is an article of faith with a Muslim to believe in and equally respect and revere all of them. By giving to the world this sublime truth, Islam has sought to create an atmosphere of amity and goodwill among different creeds, and to remove and banish rancour and bitterness which has embittered relations between the followers of these creeds all over the world.
2:120; 5:20; 11:89; 11:3; 25:57; 48:9.
10:48; 13:8; 16:37.
Commentary
After mentioning that the Holy Prophet has been sent "as a Bearer of glad tidings and as a Warner" the verse proceeds to unfold a great truth which had remained unknown to the world till the Quran revealed it. It says that it is not the Holy Prophet Muhammad alone who has been sent as a Divine Messenger to call men to God but there had been sent to every people in the past a Divine Messenger who preached to them the same message of truth and righteousness. This great and noble principle leads to the belief in the Divine origin of all religions, and in their Founders as Divine Messengers, and thus it becomes an article of faith with a Muslim to believe in and equally respect and revere all of them. By giving to the world this sublime truth, Islam has sought to create an atmosphere of amity and goodwill among different creeds, and to remove and banish that rancour and bitterness which has embittered relations between the followers of these creeds all over the world. See also 10:48.
c
2:120; 5:20; 11:3; 25:57; 48:9.
d
10:48; 13:8; 16:37.
1055
这节经文展示了一个伟大的真理。在 «古兰经» 尚未启示之前全世界是无人知晓这个真理的, 即过去安拉曾经派遣过使者到每一个民族中去向他们传播同一个真理和正义。这一伟大而崇高的原则使人们相信所有宗教都起源于安拉, 并且相信它们的创始人是安拉派遣的使者。相信并同等地尊重和崇敬所有的使者, 是穆斯林的一个信条。伊斯兰教藉着向世界展示这一崇高的真理, 而寻求不同宗教之间创造一种和睦和友好的气氛, 并且消除全世界这些不同宗教的信仰者之间的种种积怨和痛苦的关系。
b
2:120; 5:20; 11:89; 11:3; 25:57; 48:9.
c
10:48; 13:8; 16:37.
3195
Commentary
After mentioning that the Holy Prophet has been sent "as a Bearer of glad tidings and as a Warner" the verse proceeds to unfold a great truth which had remained unknown to the world till the Quran revealed it. It says that it is not the Holy Prophet Muhammad alone who has been sent as a Divine Messenger to call men to God but there had been sent to every people in the past a Divine Messenger who preached to them the same message of truth and righteousness. This great and noble principle leads to the belief in the Divine origin of all religions, and in their Founders as Divine Messengers, and thus it becomes an article of faith with a Muslim to believe in and equally respect and revere all of them. By giving to the world this sublime truth, Islam has sought to create an atmosphere of amity and goodwill among different creeds, and to remove and banish that rancour and bitterness which has embittered relations between the followers of these creeds all over the world. See also 10:48.
b
2:120; 5:20; 11:3; 25:57; 48:9.
c
10:48; 13:8; 16:37.
2417
The verse unfolds a great truth which had remained unknown to the world till the Qur’an revealed it, viz. that there had been sent to every people in the past a Heavenly Messenger who preached to them the same Message of truth and righteousness. This great and noble principle leads to the belief in the Divine origin of all religions, and in their Founders as Divine Messengers. It is an article of faith with a Muslim to believe in and equally respect and revere all of them. By giving to the world this sublime truth, Islam has sought to create an atmosphere of amity and goodwill among different creeds, and to remove and banish rancour and bitterness which has embittered relations between the followers of these creeds all over the world.
بَلْ جَآءَ بِٱلْحَقِّ وَصَدَّقَ ٱلْمُرْسَلِينَ
Commentary:
The verse constitutes an effective reply to the charge that the Holy Prophet is a poet or a madman. It purports to say that the Prophet fulfils in his person all the prophecies made by the Israelite Prophets about his advent and the Quran contains all that was imperishable and of permanent value in the former revealed scriptures. How could a madman or poet do all this?
3295
Commentary:
The verse constitutes an effective reply to the charge that the Holy Prophet is a poet or a madman. It purports to say that the Prophet fulfils in his person all the prophecies made by the Israelite Prophets about his advent and the Quran contains all that was imperishable and of permanent value in the former revealed scriptures. How could a madman or poet do all this?