Topic: Allah Alone Knows
View Aspects
قَالَ يَٰٓـَٔادَمُ أَنۢبِئْهُم بِأَسْمَآئِهِمْ ۖ فَلَمَّآ أَنۢبَأَهُم بِأَسْمَآئِهِمْ قَالَ أَلَمْ أَقُل لَّكُمْ إِنِّىٓ أَعْلَمُ غَيْبَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنتُمْ تَكْتُمُونَ
当天使们承认没有能力在他们本身显示阿丹能显示的所有安拉的常德时, 后者顺从安拉的旨意, 显示了渗透在自己身上的自然界的各种能力, 并对天使们揭示了他们广泛的特性。因而阿丹证明了创造人类的必要性, 人类可从安拉那里获得判断力, 即意志力, 可藉此力量志愿选择从善或作恶的道路, 进而显示安拉的光辉和伟大。
یعنی جب آدم ؑ نے جو چیزیں اس کے سامنے پیش کی گئی تھیں ان کی صفات ِگنا دیں‘ تو خداتعالیٰ نے فرشتوں سے کہا کہ میں نے تمہیں پہلے نہیں کہا تھا کہ میں ان باتوں کو بھی جانتا ہوں جو تمہارے دل میں ہیں اور ان باتوں کو بھی جانتا ہوں جن کو تم ظاہر کرتے ہو۔ تم یہ سمجھتے تھے کہ آدمؑ مخلوقات پر کس طرح حکومت کر سکے گا۔ جبکہ اس کو مخلوق کی خاصیات کا علم نہیں۔ لیکن اب تمہیں پتہ لگ گیا ہے کہ میں نے اس کے اندر خاصیاتِ عالم کے جاننے کا مادہ رکھا ہے۔ چنانچہ اس نے چیزوں کی خاصیات بیان کر دی ہیں جن سے ثابت ہو گیا ہے کہ میرا علم صحیح تھا اور تمہارا غلط تھا۔
When the angels confessed their inability to manifest in themselves all the Divine attributes that Adam could manifest, the latter, in obedience to the Divine Will, manifested the different natural capabilities ingrained in him and revealed to the angels their extensive character. Thus Adam proved the necessity of the creation of a being who might secure from God the faculty of volition or the power of will by means of which he might voluntarily choose the way of goodness (or, of evil) and might thereby reveal the glory and greatness of God.
Important Words:
تکتمون (you conceal) is derived from کتم meaning, he concealed. They say کتم الشیء i.e. he concealed or suppressed the thing. The Arabs use the expression; کتم الربوة (he suppressed his breath) of a horse who, after running some distance, begins to pant, but having small nostrils, his breath remains, as it were, suppressed or concealed within him (Lane under کتم and عور). So کتمان (the act of concealing or suppressing) need not be deliberate or the result of a desire or attempt to conceal. It may merely be the result of circumstances or only the outcome of nature without an attempt or desire to that effect.
Commentary:
When the angels confessed their inability to manifest in themselves all the attributes that Adam could manifest, the latter, in obedience to the Divine will, manifested the different capabilities ingrained in him and showed to the angels the extensiveness of his natural capacities. Thus man proved the necessity of a being who might secure from God the faculty of volition or the power of will by means of which he might voluntarily take to righteousness, (or, for that matter, to sinning) and might thereby reveal to the world the glory and the greatness of God.
The words, and I know what you reveal and what you conceal, mean that God knew which divine attributes the angels manifested in themselves and which they were incapable of manifesting.
The words, what you conceal, do not mean that the angels had a desire for, or that they made an attempt at concealment; for, as explained under Important Words, the word کتمان (concealing) is also used to denote a state of affairs without there being any attempt or desire on one’s part to conceal or suppress anything. The words, what you conceal, therefore, refer to such attributes of God as the angels are unable to reflect in their own being on account of their natural inaptitude. It is a gross error to take the words, what you reveal and what you conceal, as signifying that the angels were not telling the whole truth before God.
As already pointed out under 2:31, the conversation between God and angels and Adam, as mentioned in the verse, need not necessarily be taken in a literal sense. Sometimes the word قال (he said) is used to describe the practical upshot of events without there being any actual speech or dialogue, the purpose of such narration being only to show the existing condition of things in a vivid and graphic form and nothing more. A poet says: قالت له العینان سمعاً وطاعة i.e. "Both of his eyes said, 'We will listen and obey'," whereas the eyes have no speech. Thus, the conversation embodying the story of Adam may also be nothing more than a portrayal in words.
38
当天使们承认没有能力在他们本身显示阿丹能显示的所有安拉的常德时, 后者顺从安拉的旨意, 显示了渗透在自己身上的自然界的各种能力, 并对天使们揭示了他们广泛的特性。因而阿丹证明了创造人类的必要性, 人类可从安拉那里获得判断力, 即意志力, 可藉此力量志愿选择从善或作恶的道路, 进而显示安拉的光辉和伟大。
1
یعنی جب آدم ؑ نے جو چیزیں اس کے سامنے پیش کی گئی تھیں ان کی صفات ِگنا دیں‘ تو خداتعالیٰ نے فرشتوں سے کہا کہ میں نے تمہیں پہلے نہیں کہا تھا کہ میں ان باتوں کو بھی جانتا ہوں جو تمہارے دل میں ہیں اور ان باتوں کو بھی جانتا ہوں جن کو تم ظاہر کرتے ہو۔ تم یہ سمجھتے تھے کہ آدمؑ مخلوقات پر کس طرح حکومت کر سکے گا۔ جبکہ اس کو مخلوق کی خاصیات کا علم نہیں۔ لیکن اب تمہیں پتہ لگ گیا ہے کہ میں نے اس کے اندر خاصیاتِ عالم کے جاننے کا مادہ رکھا ہے۔ چنانچہ اس نے چیزوں کی خاصیات بیان کر دی ہیں جن سے ثابت ہو گیا ہے کہ میرا علم صحیح تھا اور تمہارا غلط تھا۔
40
Important Words:
تکتمون (you conceal) is derived from کتم meaning, he concealed. They say کتم الشیء i.e. he concealed or suppressed the thing. The Arabs use the expression; کتم الربوة (he suppressed his breath) of a horse who, after running some distance, begins to pant, but having small nostrils, his breath remains, as it were, suppressed or concealed within him (Lane under کتم and عور). So کتمان (the act of concealing or suppressing) need not be deliberate or the result of a desire or attempt to conceal. It may merely be the result of circumstances or only the outcome of nature without an attempt or desire to that effect.
Commentary:
When the angels confessed their inability to manifest in themselves all the attributes that Adam could manifest, the latter, in obedience to the Divine will, manifested the different capabilities ingrained in him and showed to the angels the extensiveness of his natural capacities. Thus man proved the necessity of a being who might secure from God the faculty of volition or the power of will by means of which he might voluntarily take to righteousness, (or, for that matter, to sinning) and might thereby reveal to the world the glory and the greatness of God.
The words, and I know what you reveal and what you conceal, mean that God knew which divine attributes the angels manifested in themselves and which they were incapable of manifesting.
The words, what you conceal, do not mean that the angels had a desire for, or that they made an attempt at concealment; for, as explained under Important Words, the word کتمان (concealing) is also used to denote a state of affairs without there being any attempt or desire on one’s part to conceal or suppress anything. The words, what you conceal, therefore, refer to such attributes of God as the angels are unable to reflect in their own being on account of their natural inaptitude. It is a gross error to take the words, what you reveal and what you conceal, as signifying that the angels were not telling the whole truth before God.
As already pointed out under 2:31, the conversation between God and angels and Adam, as mentioned in the verse, need not necessarily be taken in a literal sense. Sometimes the word قال (he said) is used to describe the practical upshot of events without there being any actual speech or dialogue, the purpose of such narration being only to show the existing condition of things in a vivid and graphic form and nothing more. A poet says: قالت له العینان سمعاً وطاعة i.e. "Both of his eyes said, 'We will listen and obey'," whereas the eyes have no speech. Thus, the conversation embodying the story of Adam may also be nothing more than a portrayal in words.
64
When the angels confessed their inability to manifest in themselves all the Divine attributes that Adam could manifest, the latter, in obedience to the Divine Will, manifested the different natural capabilities ingrained in him and revealed to the angels their extensive character. Thus Adam proved the necessity of the creation of a being who might secure from God the faculty of volition or the power of will by means of which he might voluntarily choose the way of goodness (or, of evil) and might thereby reveal the glory and greatness of God.
۞ يَوْمَ يَجْمَعُ ٱللَّهُ ٱلرُّسُلَ فَيَقُولُ مَاذَآ أُجِبْتُمْ ۖ قَالُوا۟ لَا عِلْمَ لَنَآ ۖ إِنَّكَ أَنتَ عَلَّٰمُ ٱلْغُيُوبِ
7:7; 28:66.
7:7; 28:66.
The answer of the Prophets implies that the object of God’s questioning would not be to elicit information from them or to supplement His own knowledge, but that they should give testimony against the disbelievers, as is also clear from 4:42.
7:7; 28:66.
Commentary:
The words, We have no knowledge; it is only Thou Who art the Knower of hidden things, constitute both a sort of veiled recommendation and a glorification of God. The Prophets will, in effect, say, "The people did indeed reject us; but Thou art the Knower of secrets. We do not know what was in their minds and whether they rejected us from their hearts or only expressed disbelief out of the fear of others. It is, therefore, for Thee to decide what their real attitude was and what treatment should be meted out to them." This recommendation seems to run counter to 4:42, which shows that the Prophets will bear witness against their people. The study of the relevant verses, however, shows that the occasions are different. The above-mentioned reply of the Prophets will be made when in the beginning God will question them in a general way; whereas the tendering of evidence will come at a later stage when God will call upon them definitely to come forward and give the required evidence about those who rejected them. There is, thus, no real conflict between the two verses.
The answer given by the Prophets is also in harmony with the dignity of God and constitutes an act of His glorification on the part of the Prophets. God perfectly knows what reply the people made to the Prophets, but, in spite of this, He will ask the Prophets to say what answer they were given by the people, as if He Himself was not aware of that answer. The Prophets, therefore, will very appropriately remove this apparent implication of ignorance on the part of God, by attributing all knowledge to Him.
The answer of the Prophets also implies that the object of God’s question was not to elicit information from them or to supplement His own knowledge, for He knew what answer they were given. In fact, there was some other purpose behind His question which was that they should give their testimony against the disbelievers, as is clear from 4:42, and thus carry out the Divine command referred to in the latter verse.
b
7:7; 28:66.
a
7:7; 28:66.
737
Commentary:
The words, We have no knowledge; it is only Thou Who art the Knower of hidden things, constitute both a sort of veiled recommendation and a glorification of God. The Prophets will, in effect, say, "The people did indeed reject us; but Thou art the Knower of secrets. We do not know what was in their minds and whether they rejected us from their hearts or only expressed disbelief out of the fear of others. It is, therefore, for Thee to decide what their real attitude was and what treatment should be meted out to them." This recommendation seems to run counter to 4:42, which shows that the Prophets will bear witness against their people. The study of the relevant verses, however, shows that the occasions are different. The above-mentioned reply of the Prophets will be made when in the beginning God will question them in a general way; whereas the tendering of evidence will come at a later stage when God will call upon them definitely to come forward and give the required evidence about those who rejected them. There is, thus, no real conflict between the two verses.
The answer given by the Prophets is also in harmony with the dignity of God and constitutes an act of His glorification on the part of the Prophets. God perfectly knows what reply the people made to the Prophets, but, in spite of this, He will ask the Prophets to say what answer they were given by the people, as if He Himself was not aware of that answer. The Prophets, therefore, will very appropriately remove this apparent implication of ignorance on the part of God, by attributing all knowledge to Him.
The answer of the Prophets also implies that the object of God’s question was not to elicit information from them or to supplement His own knowledge, for He knew what answer they were given. In fact, there was some other purpose behind His question which was that they should give their testimony against the disbelievers, as is clear from 4:42, and thus carry out the Divine command referred to in the latter verse.
a
7:7; 28:66.
803
The answer of the Prophets implies that the object of God’s questioning would not be to elicit information from them or to supplement His own knowledge, but that they should give testimony against the disbelievers, as is also clear from 4:42.
وَإِذْ قَالَ ٱللَّهُ يَٰعِيسَى ٱبْنَ مَرْيَمَ ءَأَنتَ قُلْتَ لِلنَّاسِ ٱتَّخِذُونِى وَأُمِّىَ إِلَٰهَيْنِ مِن دُونِ ٱللَّهِ ۖ قَالَ سُبْحَٰنَكَ مَا يَكُونُ لِىٓ أَنْ أَقُولَ مَا لَيْسَ لِى بِحَقٍّ ۚ إِن كُنتُ قُلْتُهُۥ فَقَدْ عَلِمْتَهُۥ ۚ تَعْلَمُ مَا فِى نَفْسِى وَلَآ أَعْلَمُ مَا فِى نَفْسِكَ ۚ إِنَّكَ أَنتَ عَلَّٰمُ ٱلْغُيُوبِ
قَالَ ماضی ہے لیکن اس سے مراد قیامت کا دن ہے۔ یعنی اللہ تعالیٰ اس دن کہے گا۔ اس کی دلیل یہ ہے کہ مسیحیوں نے مسیحؑ اور اس کی ماں کو مسیح کے مرنے کے بہت بعد خدا بنایا ہے۔
5:110; 9:78; 34:49.
The verse refers to the practice of the Christian Church to ascribe Divine powers to Mary. Mary’s help is invoked in Litany, and in Catechism of the Roman Church the doctrine that she is the mother of God is inculcated. Church Fathers in the past have regarded her as Divine and only a few years ago Pope Pius XII incorporated the bodily ascension of Mary in the doctrine of the Church. All this amounts to raising her to the pedestal of Divinity and this is what Protestants denounce as Mariolatry.
The Arabic expression in the text which is translated as "I could never" may also be interpreted as: It did not behove me; or it was impossible for me; or I had no right; to do so, etc.
5:110; 9:78; 34:49.
Important Words:
The words ما یکون لی (I could not) may be interpreted in various ways, such as, it was not fitting or proper for me to do so; or it did not behove me; or it was beyond my power or position; or it was impossible for me; or I had no right to do so, etc. See also 3:80.
نفس (mind) means, among other things, knowledge; purpose or intention (Lane). See also 3:29.
Commentary:
The expression, Holy art Thou, besides hinting that it is only God Who is free from error, embodies a beautiful reply on the part of Jesus to the question put to him by God in the words, didst thou say to men, 'Take me and my mother for two gods', which seemed to imply a sort of reproach and an expression of displeasure. The reply of Jesus appears to be something like this: "I was only a humble Messenger, O God, therefore I could not ask men to take me and my mother as gods beside Thee, for if I had done so, that would have been a reflection on Thee that Thou didst choose as Thy Messenger a person who turned faithless to Thee and asked his followers to take him and his mother as gods beside Thee. But Thy choice, o God, cannot be wrong; hence it was impossible that I, a Messenger of Thine, should have bidden men take me and my mother as gods, and Thine own all-embracing knowledge, o God, is a testimony of my innocence."
The word نفس (mind) when used about God implies "intention." Thus the last sentence of the verse would mean, "I do not know what Thou meanest by this question. Thou, being All-Knowing, well knowest that I did not say so; hence, I fail to understand the object or purpose of Thy ques-tion." This reply of Jesus shows that in his heart he was afraid that some shortcoming in the execution of his duty might have displeased the Almighty.
a
5:110; 9:78; 34:49.
406
经文中的阿拉伯习用语被译成 “我永不能说”, 也可以被译成: 我不应该 (说); 或我不可能 (说); 或无权(说); 这样做, 等等。
3
قَالَ ماضی ہے لیکن اس سے مراد قیامت کا دن ہے۔ یعنی اللہ تعالیٰ اس دن کہے گا۔ اس کی دلیل یہ ہے کہ مسیحیوں نے مسیحؑ اور اس کی ماں کو مسیح کے مرنے کے بہت بعد خدا بنایا ہے۔
a
5:110; 9:78; 34:49.
744
Important Words:
The words ما یکون لی (I could not) may be interpreted in various ways, such as, it was not fitting or proper for me to do so; or it did not behove me; or it was beyond my power or position; or it was impossible for me; or I had no right to do so, etc. See also 3:80.
نفس (mind) means, among other things, knowledge; purpose or intention (Lane). See also 3:29.
Commentary:
The expression, Holy art Thou, besides hinting that it is only God Who is free from error, embodies a beautiful reply on the part of Jesus to the question put to him by God in the words, didst thou say to men, 'Take me and my mother for two gods', which seemed to imply a sort of reproach and an expression of displeasure. The reply of Jesus appears to be something like this: "I was only a humble Messenger, O God, therefore I could not ask men to take me and my mother as gods beside Thee, for if I had done so, that would have been a reflection on Thee that Thou didst choose as Thy Messenger a person who turned faithless to Thee and asked his followers to take him and his mother as gods beside Thee. But Thy choice, o God, cannot be wrong; hence it was impossible that I, a Messenger of Thine, should have bidden men take me and my mother as gods, and Thine own all-embracing knowledge, o God, is a testimony of my innocence."
The word نفس (mind) when used about God implies "intention." Thus the last sentence of the verse would mean, "I do not know what Thou meanest by this question. Thou, being All-Knowing, well knowest that I did not say so; hence, I fail to understand the object or purpose of Thy ques-tion." This reply of Jesus shows that in his heart he was afraid that some shortcoming in the execution of his duty might have displeased the Almighty.
a
5:110; 9:78; 34:49.
811
The verse refers to the practice of the Christian Church to ascribe Divine powers to Mary. Mary’s help is invoked in Litany, and in Catechism of the Roman Church the doctrine that she is the mother of God is inculcated. Church Fathers in the past have regarded her as Divine and only a few years ago Pope Pius XII incorporated the bodily ascension of Mary in the doctrine of the Church. All this amounts to raising her to the pedestal of Divinity and this is what Protestants denounce as Mariolatry.
812
The Arabic expression in the text which is translated as "I could never" may also be interpreted as: It did not behove me; or it was impossible for me; or I had no right; to do so, etc.
۞ وَعِندَهُۥ مَفَاتِحُ ٱلْغَيْبِ لَا يَعْلَمُهَآ إِلَّا هُوَ ۚ وَيَعْلَمُ مَا فِى ٱلْبَرِّ وَٱلْبَحْرِ ۚ وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلَّا يَعْلَمُهَا وَلَا حَبَّةٍ فِى ظُلُمَٰتِ ٱلْأَرْضِ وَلَا رَطْبٍ وَلَا يَابِسٍ إِلَّا فِى كِتَٰبٍ مُّبِينٍ
This and the next verse lay down the guiding principle that it has not been left in the hands of the Holy Prophet to bring down punishment on disbelievers as demanded by them. If this had been the case, they would have since long met their deserved end, and then perhaps many erstwhile enemies of Islam like ‘Umar and Khalid who later on were destined to play a leading role in extending and consolidating the power of Islam, would have died in disbelief. But God being All-Powerful is slow to punish and, being fully conversant with the inner working of the human heart, knows when and whom to punish. He alone knows how far hardships or ease can influence the actions of a man and whether or not good works done by a man are rendered null and void through the operation of other causes. He alone has knowledge of the grains of virtue that lie embedded in the heart of man and knows whether or not these grains will sprout forth and grow and thrive and bring forth fruit. He alone can tell whether a person who, to all
Commentary:
This verse gives a further reason why the work of punishment must remain in the hands of God; it is God alone with Whom are the keys of the unseen, i.e. it is He alone Who knows the unseen. None but He knows the secrets of men’s hearts and, therefore, He alone is in a position to punish.
The expressions "land", "sea", "falling of a leaf", "grain in the darkness of the earth," and "green or dry" are all descriptive of the various conditions of man. The "sea", according to the Arab conception, is typical of hardships, whereas "land" symbolizes ease and comfort. Similarly, "the falling of a leaf" represents the actions of man that are rendered vain and fruitless; whereas the "grain in the darkness of the earth," if left unprotected, may become lost just as virtue, if left uncared for, may become lost. Again "the green or the dry" is also known to God. A tree appears to us to be dry, but when it is watered by rain, it becomes green.
Similarly, a man sometimes appears to us to be devoid of all spirituality, but when he is watered with the water of Divine mercy, he becomes full of spiritual life.
The word کتاب (Book) also signifies knowledge. Other instances of this use may be seen in 30:57 and 68:48 where the words کتاب (lit. book) and یکتبون (lit. they write) respectively mean "knowledge" and "they know". The Holy Prophet is also reported to have written to the people of Yemen, saying, قد بعثت الیکم کاتبا من اصحابی "I have sent to you a writer, i.e. a man of knowledge, from among my Companions" (Bihar, iii. 193). So the Arabic words rendered as "is recorded in a clear Book" may also be translated as "is preserved in sure divine knowledge."
Thus, as God alone possesses the keys of the unseen and as all the conditions and actions of man are known to Him alone, it is He only Who can punish him. No one who is devoid of perfect knowledge is qualified to punish. Again, God alone knows how far hardship or ease influences the actions of a man. He alone knows whether or not the good works done by a man have been rendered null and void through the operation of other causes. He alone knows the grains of virtue that lie embedded in the heart of man and whether or not these grains will sprout forth and grow and thrive and bring forth fruit. He alone can tell whether a person who, to all appearances, is "dry" and devoid of all spiritual life, will turn "green" when supplied with heavenly water or whether he is dead beyond revival. In short, God alone has true knowledge of all things and all conditions and all possibilities and all potentialities, and therefore, He alone can say whether a man deserves to be punished or not.
805
Commentary:
This verse gives a further reason why the work of punishment must remain in the hands of God; it is God alone with Whom are the keys of the unseen, i.e. it is He alone Who knows the unseen. None but He knows the secrets of men’s hearts and, therefore, He alone is in a position to punish.
The expressions "land", "sea", "falling of a leaf", "grain in the darkness of the earth," and "green or dry" are all descriptive of the various conditions of man. The "sea", according to the Arab conception, is typical of hardships, whereas "land" symbolizes ease and comfort. Similarly, "the falling of a leaf" represents the actions of man that are rendered vain and fruitless; whereas the "grain in the darkness of the earth," if left unprotected, may become lost just as virtue, if left uncared for, may become lost. Again "the green or the dry" is also known to God. A tree appears to us to be dry, but when it is watered by rain, it becomes green.
Similarly, a man sometimes appears to us to be devoid of all spirituality, but when he is watered with the water of Divine mercy, he becomes full of spiritual life.
The word کتاب (Book) also signifies knowledge. Other instances of this use may be seen in 30:57 and 68:48 where the words کتاب (lit. book) and یکتبون (lit. they write) respectively mean "knowledge" and "they know". The Holy Prophet is also reported to have written to the people of Yemen, saying, قد بعثت الیکم کاتبا من اصحابی "I have sent to you a writer, i.e. a man of knowledge, from among my Companions" (Bihar, iii. 193). So the Arabic words rendered as "is recorded in a clear Book" may also be translated as "is preserved in sure divine knowledge."
Thus, as God alone possesses the keys of the unseen and as all the conditions and actions of man are known to Him alone, it is He only Who can punish him. No one who is devoid of perfect knowledge is qualified to punish. Again, God alone knows how far hardship or ease influences the actions of a man. He alone knows whether or not the good works done by a man have been rendered null and void through the operation of other causes. He alone knows the grains of virtue that lie embedded in the heart of man and whether or not these grains will sprout forth and grow and thrive and bring forth fruit. He alone can tell whether a person who, to all appearances, is "dry" and devoid of all spiritual life, will turn "green" when supplied with heavenly water or whether he is dead beyond revival. In short, God alone has true knowledge of all things and all conditions and all possibilities and all potentialities, and therefore, He alone can say whether a man deserves to be punished or not.
854
This and the next verse lay down the guiding principle that it has not been left in the hands of the Holy Prophet to bring down punishment on disbelievers as demanded by them. If this had been the case, they would have since long met their deserved end, and then perhaps many erstwhile enemies of Islam like ‘Umar and Khalid who later on were destined to play a leading role in extending and consolidating the power of Islam, would have died in disbelief. But God being All-Powerful is slow to punish and, being fully conversant with the inner working of the human heart, knows when and whom to punish. He alone knows how far hardships or ease can influence the actions of a man and whether or not good works done by a man are rendered null and void through the operation of other causes. He alone has knowledge of the grains of virtue that lie embedded in the heart of man and knows whether or not these grains will sprout forth and grow and thrive and bring forth fruit. He alone can tell whether a person who, to all
وَهُوَ ٱلَّذِى خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ بِٱلْحَقِّ ۖ وَيَوْمَ يَقُولُ كُن فَيَكُونُ ۚ قَوْلُهُ ٱلْحَقُّ ۚ وَلَهُ ٱلْمُلْكُ يَوْمَ يُنفَخُ فِى ٱلصُّورِ ۚ عَٰلِمُ ٱلْغَيْبِ وَٱلشَّهَٰدَةِ ۚ وَهُوَ ٱلْحَكِيمُ ٱلْخَبِيرُ
14:20; 16:4; 29:45.
27:88; 39:69.
9:94; 13:10; 23:93; 39:47; 59:23.
安拉的先知确实是一种号角, 通过他可以听到安拉的声音, 它的响声是广泛传播他的各种教导的以及在他的民族生活中由他所发起的伟大革命的一种象征。这节经文的意思是, 当穆圣的教导在世界上广泛传播并被接受的时候, 在伊斯兰教胜利和居支配地位时, 安拉的王国会以明确的论证确立在这世界上, 在那一天那些偶像会成为碎片。
9:94; 13:10; 23:93; 39:47; 59:23.
14:20; 16:4; 29:45.
27:88; 39:69.
A Divine Prophet is indeed a trumpet through whom the Voice of God is heard, and the sounding of it is a symbol for the wide dissemination of his teachings and the great revolution to be brought about by him in the lives of his people. The verse means that when the teachings of the Holy Prophet are widely published and accepted in the world and when Islam triumphs and predominates, then the Kingdom of God will become demonstrably established in the earth and on that day will idols be broken to pieces.
14:20; 16:4; 29:45.
27:88; 39:69.
9:94; 13:10; 23:93; 39:47; 59:23.
Commentary:
The word کن (be) really denotes a simple command intended to bring about a change. When the word is used concerning a thing which does not exist, it naturally signifies the bringing into being something which God has willed. When, however, the word is used concerning a thing which already exists, then it generally means that the thing will come to nought when God so wills. Thus the sentence, He it is Who created…and the day He says, 'Be', it will be, signifies that everything is in the power of God; so when God issues a command concerning the breaking-up of the power of disbelievers, it will surely come to nought.
The expression, His word is the truth, means that the prophecy mentioned above is a true one and must come to pass and nothing can stop it. See the meaning of حق under 2:148 & 3:4.
The words, His will be the kingdom on the day when the trumpet will be blown, mean that the visible kingdom of God will be established when Islam triumphs and false and idolatrous beliefs and practices vanish. A Prophet of God is indeed a trumpet, through whom the voice of God is heard, and the sounding of the trumpet is a symbol for the wide publication and establishment of the teachings brought by him. Thus, the verse means that when the teachings of the Holy Prophet are widely published and accepted in the world and when Islam flourishes and triumphs, then the kingdom of God will be visibly established on the earth and on that day will idols be broken to pieces.
b
14:20; 16:4; 29:45.
c
27:88; 39:69.
d
9:94; 13:10; 23:93; 39:47; 59:23.
431
安拉的先知确实是一种号角, 通过他可以听到安拉的声音, 它的响声是广泛传播他的各种教导的以及在他的民族生活中由他所发起的伟大革命的一种象征。这节经文的意思是, 当穆圣的教导在世界上广泛传播并被接受的时候, 在伊斯兰教胜利和居支配地位时, 安拉的王国会以明确的论证确立在这世界上, 在那一天那些偶像会成为碎片。
b
14:20; 16:4; 29:45.
c
27:88; 39:69.
d
9:94; 13:10; 23:93; 39:47; 59:23.
819
Commentary:
The word کن (be) really denotes a simple command intended to bring about a change. When the word is used concerning a thing which does not exist, it naturally signifies the bringing into being something which God has willed. When, however, the word is used concerning a thing which already exists, then it generally means that the thing will come to nought when God so wills. Thus the sentence, He it is Who created…and the day He says, 'Be', it will be, signifies that everything is in the power of God; so when God issues a command concerning the breaking-up of the power of disbelievers, it will surely come to nought.
The expression, His word is the truth, means that the prophecy mentioned above is a true one and must come to pass and nothing can stop it. See the meaning of حق under 2:148 & 3:4.
The words, His will be the kingdom on the day when the trumpet will be blown, mean that the visible kingdom of God will be established when Islam triumphs and false and idolatrous beliefs and practices vanish. A Prophet of God is indeed a trumpet, through whom the voice of God is heard, and the sounding of the trumpet is a symbol for the wide publication and establishment of the teachings brought by him. Thus, the verse means that when the teachings of the Holy Prophet are widely published and accepted in the world and when Islam flourishes and triumphs, then the kingdom of God will be visibly established on the earth and on that day will idols be broken to pieces.
a
9:94; 13:10; 23:93; 39:47; 59:23.
c
14:20; 16:4; 29:45.
d
27:88; 39:69.
863
A Divine Prophet is indeed a trumpet through whom the Voice of God is heard, and the sounding of it is a symbol for the wide dissemination of his teachings and the great revolution to be brought about by him in the lives of his people. The verse means that when the teachings of the Holy Prophet are widely published and accepted in the world and when Islam triumphs and predominates, then the Kingdom of God will become demonstrably established in the earth and on that day will idols be broken to pieces.
أَلَمْ يَعْلَمُوٓا۟ أَنَّ ٱللَّهَ يَعْلَمُ سِرَّهُمْ وَنَجْوَىٰهُمْ وَأَنَّ ٱللَّهَ عَلَّٰمُ ٱلْغُيُوبِ
6:4; 11:6; 25:7; 28:70.
6:4; 11:6; 25:7; 28:70.
6:4; 11:6; 25:7; 28:70.
a
6:4; 11:6; 25:7; 28:70.
a
6:4; 11:6; 25:7; 28:70.
a
6:4; 11:6; 25:7; 28:70.
يَعْتَذِرُونَ إِلَيْكُمْ إِذَا رَجَعْتُمْ إِلَيْهِمْ ۚ قُل لَّا تَعْتَذِرُوا۟ لَن نُّؤْمِنَ لَكُمْ قَدْ نَبَّأَنَا ٱللَّهُ مِنْ أَخْبَارِكُمْ ۚ وَسَيَرَى ٱللَّهُ عَمَلَكُمْ وَرَسُولُهُۥ ثُمَّ تُرَدُّونَ إِلَىٰ عَٰلِمِ ٱلْغَيْبِ وَٱلشَّهَٰدَةِ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ
The verse was revealed when the Holy Prophet had not yet returned to Medina from his expedition to Tabuk.
Commentary:
This verse was revealed when the Holy Prophet had not yet returned to Medina from his expedition to Tabuk.
1244
Commentary:
This verse was revealed when the Holy Prophet had not yet returned to Medina from his expedition to Tabuk.
1209
The verse was revealed when the Holy Prophet had not yet returned to Medina from his expedition to Tabuk.
وَيَقُولُونَ لَوْلَآ أُنزِلَ عَلَيْهِ ءَايَةٌ مِّن رَّبِّهِۦ ۖ فَقُلْ إِنَّمَا ٱلْغَيْبُ لِلَّهِ فَٱنتَظِرُوٓا۟ إِنِّى مَعَكُم مِّنَ ٱلْمُنتَظِرِينَ
6:38.
6:38.
The verse contains an effective reply to the disbelievers’ demand for the coming of a speedy punishment. The Holy Prophet is told to say to them that it is he and not they who should have been impatient at the delay in the coming of the threatened punishment; for it is he who is being subjected to mocking for this delay; and when he is patiently waiting for God’s decree, why should not they?
6:38.
Commentary:
It is the invariable practice of the opponents of the Prophets of God to accuse them of having brought no sign. In spite of the fact that this Surah opens with the words, These are the verses (lit. signs) of the Book that is full of wisdom, the Holy Prophet’s opponents charged him with having shown no sign. This shows that it is not given to everybody to see and realize heavenly signs. Only those who possess spiritual eyes can see them.
It should be remembered that whenever disbelievers demand a sign, they mean a sign in the form of "Divine punishment," except when the words used by them clearly refer to something else. In the verse under comment too the word means Divine punishment.
Another important point that emerges from this verse is that it is not necessary that the time of the fulfilment of a prophecy should be defined and announced beforehand. If it had been necessary to do so, the Quran would not have said that God alone knew the time when Divine punishment would come and that people should wait for it even as the Prophet does.
The words, I am with you among those who wait, contain a beautiful reply to the disbelievers’ demand for the coming of a speedy punishment. The Holy Prophet is made to say to disbelievers that it is he and not they who should have been impatient at the delay in the coming of the threatened punishment; for it is he who is being subjected to mocking for this delay and when he is patiently waiting for God’s decree, why should not they?
a
6:38.
a
6:38.
1296
Commentary:
It is the invariable practice of the opponents of the Prophets of God to accuse them of having brought no sign. In spite of the fact that this Surah opens with the words, These are the verses (lit. signs) of the Book that is full of wisdom, the Holy Prophet’s opponents charged him with having shown no sign. This shows that it is not given to everybody to see and realize heavenly signs. Only those who possess spiritual eyes can see them.
It should be remembered that whenever disbelievers demand a sign, they mean a sign in the form of "Divine punishment," except when the words used by them clearly refer to something else. In the verse under comment too the word means Divine punishment.
Another important point that emerges from this verse is that it is not necessary that the time of the fulfilment of a prophecy should be defined and announced beforehand. If it had been necessary to do so, the Quran would not have said that God alone knew the time when Divine punishment would come and that people should wait for it even as the Prophet does.
The words, I am with you among those who wait, contain a beautiful reply to the disbelievers’ demand for the coming of a speedy punishment. The Holy Prophet is made to say to disbelievers that it is he and not they who should have been impatient at the delay in the coming of the threatened punishment; for it is he who is being subjected to mocking for this delay and when he is patiently waiting for God’s decree, why should not they?
b
6:38.
1249
The verse contains an effective reply to the disbelievers’ demand for the coming of a speedy punishment. The Holy Prophet is told to say to them that it is he and not they who should have been impatient at the delay in the coming of the threatened punishment; for it is he who is being subjected to mocking for this delay; and when he is patiently waiting for God’s decree, why should not they?
وَلِلَّهِ غَيْبُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَإِلَيْهِ يُرْجَعُ ٱلْأَمْرُ كُلُّهُۥ فَٱعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ ۚ وَمَا رَبُّكَ بِغَٰفِلٍ عَمَّا تَعْمَلُونَ
16:78; 27:66; 35:39.
16:78; 27:66; 35:39.
16:78; 27:66; 35:39; 49:19.
Commentary:
This verse with which the present Surah concludes means to say that though the great prophecies made in this Surahabout the ultimate triumph of Islam and the discomfiture of disbelievers appear to be incredible and impossible of fulfilment at the present time, yet nothing is impossible with God and these prophecies will surely soon come to pass.
In the words, "worship Him", believers are reminded that although the word of God has foretold the final triumph of Islam, yet they should remember that God is a jealous God and their failings and shortcomings may defer and postpone the fulfilment of these promises. Therefore they should engage themselves in the worship of God and in prayer and at the same time have full trust in His promises.
d
16:78; 27:66; 35:39.
d
16:78; 27:66; 35:39; 49:19.
1504
Commentary:
This verse with which the present Surah concludes means to say that though the great prophecies made in this Surahabout the ultimate triumph of Islam and the discomfiture of disbelievers appear to be incredible and impossible of fulfilment at the present time, yet nothing is impossible with God and these prophecies will surely soon come to pass.
In the words, "worship Him", believers are reminded that although the word of God has foretold the final triumph of Islam, yet they should remember that God is a jealous God and their failings and shortcomings may defer and postpone the fulfilment of these promises. Therefore they should engage themselves in the worship of God and in prayer and at the same time have full trust in His promises.
d
16:78; 27:66; 35:39.
عَٰلِمُ ٱلْغَيْبِ وَٱلشَّهَٰدَةِ ٱلْكَبِيرُ ٱلْمُتَعَالِ
6:74; 9:94; 59:23; 64:19.
6:74; 9:94; 59:23; 64:19.
6:74; 9:94; 59:23; 64:19.
Important Words:
الکبیر (the Incomparably Great). See 11:4. The difference between الکبیر (the Incomparably Great) and المتعال (the Most High) is that whereas the former word expresses the greatness of God in relation to human beings, the latter expresses His absolute eminence independently of any relationship with human beings.
Commentary:
The verse implies the hint that in order to checkmate and frustrate the plans of the enemy and to achieve success against him it is necessary to know his plans, both open and secret. The adversaries of the Holy Prophet are warned that they have to deal with a Being Who has full knowledge of their plans and Who, being Great, can easily foil and frustrate them. But being also High, His plans to bring about their ruin are hidden from them. How can they then hope to succeed against His Prophet and Messenger?
c
6:74; 9:94; 59:23; 64:19.
a
6:74; 9:94; 59:23; 64:19.
1621
Important Words:
الکبیر (the Incomparably Great). See 11:4. The difference between الکبیر (the Incomparably Great) and المتعال (the Most High) is that whereas the former word expresses the greatness of God in relation to human beings, the latter expresses His absolute eminence independently of any relationship with human beings.
Commentary:
The verse implies the hint that in order to checkmate and frustrate the plans of the enemy and to achieve success against him it is necessary to know his plans, both open and secret. The adversaries of the Holy Prophet are warned that they have to deal with a Being Who has full knowledge of their plans and Who, being Great, can easily foil and frustrate them. But being also High, His plans to bring about their ruin are hidden from them. How can they then hope to succeed against His Prophet and Messenger?
b
6:74; 9:94; 59:23; 64:19.
وَلِلَّهِ غَيْبُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۚ وَمَآ أَمْرُ ٱلسَّاعَةِ إِلَّا كَلَمْحِ ٱلْبَصَرِ أَوْ هُوَ أَقْرَبُ ۚ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
7:188; 54:51.
11:124; 18:27; 35:39.
"The unseen," i.e. the eventual defeat and discomfiture of disbelief and the victory of Islam.
11:124; 18:27; 35:39.
7:188; 54:51.
Commentary:
The verse purports to say that as disbelievers have stood in the way of the Holy Prophet whom God has chosen for the bestowal of His favours, they will be visited with sudden and terrible punishment. This prophecy will certainly be fulfilled because it has been made by God Who has power over all things.
It is interesting to note how the verse anticipates future critics of Islam who say that the unprecedented success which attended the Holy Prophet and Muslims was due only to natural causes. The verse forestalls this objection by saying that it is God, the Almighty and Knower of all secrets, Who is speaking of the imminent destruction of disbelievers. The fulfilment of this prophecy will not be a chance occurrence but one that will be brought about by the Almighty God. This prophecy was made towards the end of the Prophet’s stay in Mecca. And it is well-known that shortly after the power of the idolatrous Arabs was broken, it was followed by the overthrow of the Persian and Roman Empires, the two great military powers of the time. All this was foretold at a time when the Prophet and his followers were being persecuted in Mecca. Who can say that all this was only the inevitable result of natural causes and was not due to a special decree of the All-Powerful God?
The words, the twinkling of an eye, mean, "within a short time". The prophecy implied in the words, "the matter of the Promised Hour," met its remarkable fulfilment in the Battle of Badr and finally in the conquest of Mecca.
b
11:124; 18:27; 35:39.
c
7:188; 54:51.
683
“未看见” 即不信的人最后的失败和击溃以及伊斯兰教的胜利。
a
11:124; 18:27; 35:39.
b
7:188; 54:51.
1878
Commentary:
The verse purports to say that as disbelievers have stood in the way of the Holy Prophet whom God has chosen for the bestowal of His favours, they will be visited with sudden and terrible punishment. This prophecy will certainly be fulfilled because it has been made by God Who has power over all things.
It is interesting to note how the verse anticipates future critics of Islam who say that the unprecedented success which attended the Holy Prophet and Muslims was due only to natural causes. The verse forestalls this objection by saying that it is God, the Almighty and Knower of all secrets, Who is speaking of the imminent destruction of disbelievers. The fulfilment of this prophecy will not be a chance occurrence but one that will be brought about by the Almighty God. This prophecy was made towards the end of the Prophet’s stay in Mecca. And it is well-known that shortly after the power of the idolatrous Arabs was broken, it was followed by the overthrow of the Persian and Roman Empires, the two great military powers of the time. All this was foretold at a time when the Prophet and his followers were being persecuted in Mecca. Who can say that all this was only the inevitable result of natural causes and was not due to a special decree of the All-Powerful God?
The words, the twinkling of an eye, mean, "within a short time". The prophecy implied in the words, "the matter of the Promised Hour," met its remarkable fulfilment in the Battle of Badr and finally in the conquest of Mecca.
a
7:188; 54:51.
b
11:124; 18:27; 35:39.
1565
"The unseen," i.e. the eventual defeat and discomfiture of disbelief and the victory of Islam.
قُلِ ٱللَّهُ أَعْلَمُ بِمَا لَبِثُوا۟ ۖ لَهُۥ غَيْبُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۖ أَبْصِرْ بِهِۦ وَأَسْمِعْ ۚ مَا لَهُم مِّن دُونِهِۦ مِن وَلِىٍّ وَلَا يُشْرِكُ فِى حُكْمِهِۦٓ أَحَدًا
11:124; 16:78; 35:39.
19:39; 29:46.
The early Christians were persecuted in many lands and at different times, e.g. in Rome, Alexandria, etc. They were compelled to seek refuge in caves and catacombs at different times and for different periods. Their stay in the catacombs was not a single, uninterrupted episode. The exact length of the total period of such stay is known only to Allah.
The words also mean: 'Clear is His Sight and keen His Hearing' or 'He sees all and hears all.'
11:124; 16:78; 35:39.
19:39.
Commentary:
The words, Say, Allah knows best how long they tarried, purport to say that histories written by Christian writers assign 337 years as the period of the persecution of early Christians and therefore seem to contradict the Quranic statement that this period was 309 years. But this calculation as shown in the previous verse is at fault because the Quran is the revealed word of God and God cannot err in His calculations. Later research into old historical records as explained elsewhere has also supported the Quran. The present verse does not contradict the words, And they stayed in their Cave three hundred years and added nine more (v. 26). These words do not refer to the popular view about the period for which early Christians took refuge in caves but are God’s own words. So the expression, Allah knows best how long they tarried, not only does not contradict but actually supports and corroborates these words.
The words, How Seeing is He! and how Hearing, lend further support to the view that Christian chronologists have erred in fixing the present date of Jesus’ birth and his Crucifixion and that the Quranic statement with regard to the period for which اصحاب الکھف (Dwellers of the Cave) remained hidden in caves is correct.
b
11:124; 16:78; 35:39.
c
19:39; 29:46.
757
早期基督教徒在许多国家和不同时期受迫害, 例如在罗马、亚历山大里亚等等。他们在不同时期被迫避难在山洞或地下墓穴中, 其时期不同而居住时间长短也不同。他们住在墓穴中并不是一种简单而顺利的情节。这种呆在墓穴中总的时期的确切年数, 只有安拉知道。
a
11:124; 16:78; 35:39.
b
19:39.
2067
Commentary:
The words, Say, Allah knows best how long they tarried, purport to say that histories written by Christian writers assign 337 years as the period of the persecution of early Christians and therefore seem to contradict the Quranic statement that this period was 309 years. But this calculation as shown in the previous verse is at fault because the Quran is the revealed word of God and God cannot err in His calculations. Later research into old historical records as explained elsewhere has also supported the Quran. The present verse does not contradict the words, And they stayed in their Cave three hundred years and added nine more (v. 26). These words do not refer to the popular view about the period for which early Christians took refuge in caves but are God’s own words. So the expression, Allah knows best how long they tarried, not only does not contradict but actually supports and corroborates these words.
The words, How Seeing is He! and how Hearing, lend further support to the view that Christian chronologists have erred in fixing the present date of Jesus’ birth and his Crucifixion and that the Quranic statement with regard to the period for which اصحاب الکھف (Dwellers of the Cave) remained hidden in caves is correct.
a
11:124; 16:78; 35:39.
b
19:39; 29:46.
1687
The early Christians were persecuted in many lands and at different times, e.g. in Rome, Alexandria, etc. They were compelled to seek refuge in caves and catacombs at different times and for different periods. Their stay in the catacombs was not a single, uninterrupted episode. The exact length of the total period of such stay is known only to Allah.
1687A
The words also mean: 'Clear is His Sight and keen His Hearing' or 'He sees all and hears all.'
عَٰلِمِ ٱلْغَيْبِ وَٱلشَّهَٰدَةِ فَتَعَٰلَىٰ عَمَّا يُشْرِكُونَ
6:74; 32:7; 34:4; 59:23; 64:19.
6:74; 32:7; 34:4; 59:23; 64:19.
6:74; 32:7; 34:4; 59:23; 64:19.
Commentary:
The verse gives another argument against Jesus’ godhead, viz. that the Creator and Controller of the universe must possess complete knowledge of His creation but Jesus himself confesses to his knowledge being defective and incomplete (Mark 13:32).
d
6:74; 32:7; 34:4; 59:23; 64:19.
c
6:74; 32:7; 34:4; 59:23; 64:19.
2573
Commentary:
The verse gives another argument against Jesus’ godhead, viz. that the Creator and Controller of the universe must possess complete knowledge of His creation but Jesus himself confesses to his knowledge being defective and incomplete (Mark 13:32).
a
6:74; 32:7; 34:4; 59:23; 64:19.
قُل لَّا يَعْلَمُ مَن فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ٱلْغَيْبَ إِلَّا ٱللَّهُ ۚ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ
11:124; 16:78; 35:39.
11:124; 16:78; 35:39.
11:124; 16:78; 35:39.
Commentary:
Another invincible argument in favour of the theme dealt with in the preceding verses is embodied in the verse under comment, viz. that God alone knows the unseen in the heavens and the earth. The fact that the possession of knowledge of the unknown is the sole prerogative of God is established by the knowledge of the unknown which He vouchsafes to His Messengers and His righteous servants, instances of which are to be witnessed in every age among the true followers of Islam.
The words "when they will be raised up" may also mean "when their resurrection as a great nation will take place?"
c
11:124; 16:78; 35:39.
c
11:124; 16:78; 35:39.
2858
Commentary:
Another invincible argument in favour of the theme dealt with in the preceding verses is embodied in the verse under comment, viz. that God alone knows the unseen in the heavens and the earth. The fact that the possession of knowledge of the unknown is the sole prerogative of God is established by the knowledge of the unknown which He vouchsafes to His Messengers and His righteous servants, instances of which are to be witnessed in every age among the true followers of Islam.
The words "when they will be raised up" may also mean "when their resurrection as a great nation will take place?"
e
11:124; 16:78; 35:39.
بَلِ ٱدَّٰرَكَ عِلْمُهُمْ فِى ٱلْءَاخِرَةِ ۚ بَلْ هُمْ فِى شَكٍّ مِّنْهَا ۖ بَلْ هُم مِّنْهَا عَمُونَ
只是人类的知识和智慧不能满足他们灵魂中的渴望, 也不能确信不疑地证明安拉的存在以及死后生命这两个基本的宗教信念, 因为充分理解这两个信念是超出人类知识能力范围之外的事情。真正能够在人类思想中产生对这两个信念坚定信心的是, 只有通过安拉的启示而获得的安拉的信息才能在人的意识中达到肯定的高度。人类的知识最多只能得出一个结论: 应当有安拉, 而且应当有死后生命。只有安拉的启示才能把这个 “应当有” 变成 “确实存在”。
No amount of human knowledge and intelligence alone can satisfy the cravings of the human soul, nor can it prove beyond doubt the existence of God and of Life after death, the two basic religious beliefs, because their full comprehension is beyond human ken. It is Divine knowledge acquired through Divine revelation that can and does actually engender certainty in human mind about them. Man’s knowledge can, at best, lead to the conclusion that there must be a Divine Being and a Life after death, but it is Divine revelation alone that can change this must be into the certain is.
Important Words:
ادارک (has reached its end) is derived from درک. They say درک المطر (darraka) i.e. the rain dropped with close consecutiveness. أدرکه means, he attained, reached or overtook him. تدارکو or ادارکوا means, they attained, reached, overtook one another so as the last of them met with the first of them. بل ادارک علمھم فی الاخرة means, their knowledge with regard to the meeting of the Hereafter has reached its end i.e. they have become devoid of knowledge about it. See also 7:39.
Commentary:
No amount of human knowledge and intelligence alone can satisfy the craving of the human soul after God, or can prove beyond doubt the existence of God and life after death, the two most fundamental of all religious beliefs, because their full comprehension is beyond human ken. It is divine knowledge acquired through Divine revelation that can and does actually engender certainty in human mind about these two basic religious problems. Man’s knowledge can, at best, lead to the conclusion that there must be a Divine Being and a life after death but it is Divine revelation alone that can change this "must be" into a certain "is."
954
只是人类的知识和智慧不能满足他们灵魂中的渴望, 也不能确信不疑地证明安拉的存在以及死后生命这两个基本的宗教信念, 因为充分理解这两个信念是超出人类知识能力范围之外的事情。真正能够在人类思想中产生对这两个信念坚定信心的是, 只有通过安拉的启示而获得的安拉的信息才能在人的意识中达到肯定的高度。人类的知识最多只能得出一个结论: 应当有安拉, 而且应当有死后生命。只有安拉的启示才能把这个 “应当有” 变成 “确实存在”。
2858A
Important Words:
ادارک (has reached its end) is derived from درک. They say درک المطر (darraka) i.e. the rain dropped with close consecutiveness. أدرکه means, he attained, reached or overtook him. تدارکو or ادارکوا means, they attained, reached, overtook one another so as the last of them met with the first of them. بل ادارک علمھم فی الاخرة means, their knowledge with regard to the meeting of the Hereafter has reached its end i.e. they have become devoid of knowledge about it. See also 7:39.
Commentary:
No amount of human knowledge and intelligence alone can satisfy the craving of the human soul after God, or can prove beyond doubt the existence of God and life after death, the two most fundamental of all religious beliefs, because their full comprehension is beyond human ken. It is divine knowledge acquired through Divine revelation that can and does actually engender certainty in human mind about these two basic religious problems. Man’s knowledge can, at best, lead to the conclusion that there must be a Divine Being and a life after death but it is Divine revelation alone that can change this "must be" into a certain "is."
2187
No amount of human knowledge and intelligence alone can satisfy the cravings of the human soul, nor can it prove beyond doubt the existence of God and of Life after death, the two basic religious beliefs, because their full comprehension is beyond human ken. It is Divine knowledge acquired through Divine revelation that can and does actually engender certainty in human mind about them. Man’s knowledge can, at best, lead to the conclusion that there must be a Divine Being and a Life after death, but it is Divine revelation alone that can change this must be into the certain is.
ذَٰلِكَ عَٰلِمُ ٱلْغَيْبِ وَٱلشَّهَٰدَةِ ٱلْعَزِيزُ ٱلرَّحِيمُ
34:4; 59:23.
یعنی وہ اسلام کو دوبارہ زندہ کرے گا۔
34:4; 59:23.
34:4; 59:23.
Commentary:
The words, "Such is the Knower of the unseen and the seen, the Mighty, the Wise," are very challenging and constitute a grand prophecy, viz. that it is God’s unalterable decree that the glory and grandeur of Islam of which the foundations have been laid by the Promised Messiah will continue to advance till Islam achieves its destined goal.
a
34:4; 59:23.
2
یعنی وہ اسلام کو دوبارہ زندہ کرے گا۔
a
34:4; 59:23.
3063
Commentary:
The words, "Such is the Knower of the unseen and the seen, the Mighty, the Wise," are very challenging and constitute a grand prophecy, viz. that it is God’s unalterable decree that the glory and grandeur of Islam of which the foundations have been laid by the Promised Messiah will continue to advance till Islam achieves its destined goal.
a
34:4; 59:23.
وَقَالَ ٱلَّذِينَ كَفَرُوا۟ لَا تَأْتِينَا ٱلسَّاعَةُ ۖ قُلْ بَلَىٰ وَرَبِّى لَتَأْتِيَنَّكُمْ عَٰلِمِ ٱلْغَيْبِ ۖ لَا يَعْزُبُ عَنْهُ مِثْقَالُ ذَرَّةٍ فِى ٱلسَّمَٰوَٰتِ وَلَا فِى ٱلْأَرْضِ وَلَآ أَصْغَرُ مِن ذَٰلِكَ وَلَآ أَكْبَرُ إِلَّا فِى كِتَٰبٍ مُّبِينٍ
10:62.
یعنی ہمارے زمانہ میں وہ دن نہیں آئے گا۔
10:62.
The subject of the preceding verse is further elaborated and developed in the present one, viz. that no action good or bad goes unrequited. The disbelievers are thus warned that their opposition to Islam and their persecution of Muslims will not go unpunished.
10:62.
Commentary:
The reference in the word "Hour" is to the hour of the triumph of Islam and the defeat and discomfiture of disbelief.
The subject of the preceding verse is further elaborated and developed in the present one, viz. that no action good or bad goes unrewarded. The disbelievers are thus warned that their opposition to Islam and their persecution of Muslims will not go unpunished.
c
10:62.
4
یعنی ہمارے زمانہ میں وہ دن نہیں آئے گا۔
a
10:62.
3133
Commentary:
The reference in the word "Hour" is to the hour of the triumph of Islam and the defeat and discomfiture of disbelief.
The subject of the preceding verse is further elaborated and developed in the present one, viz. that no action good or bad goes unrewarded. The disbelievers are thus warned that their opposition to Islam and their persecution of Muslims will not go unpunished.
a
10:62.
2377
The subject of the preceding verse is further elaborated and developed in the present one, viz. that no action good or bad goes unrequited. The disbelievers are thus warned that their opposition to Islam and their persecution of Muslims will not go unpunished.
قُلْ إِنَّ رَبِّى يَقْذِفُ بِٱلْحَقِّ عَلَّٰمُ ٱلْغُيُوبِ
5:117.
5:117.
5:117.
Commentary:
The verse means to say that a further proof, if proofs are still needed, to establish the truth of the claim of the Holy Prophet, is that truth shall triumph over falsehood and the Prophet shall succeed in his mission.
a
5:117.
b
5:117.
3170
Commentary:
The verse means to say that a further proof, if proofs are still needed, to establish the truth of the claim of the Holy Prophet, is that truth shall triumph over falsehood and the Prophet shall succeed in his mission.
c
5:117.