Topic: Revealed To Messengers(as)
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مَّا كَانَ ٱللَّهُ لِيَذَرَ ٱلْمُؤْمِنِينَ عَلَىٰ مَآ أَنتُمْ عَلَيْهِ حَتَّىٰ يَمِيزَ ٱلْخَبِيثَ مِنَ ٱلطَّيِّبِ ۗ وَمَا كَانَ ٱللَّهُ لِيُطْلِعَكُمْ عَلَى ٱلْغَيْبِ وَلَٰكِنَّ ٱللَّهَ يَجْتَبِى مِن رُّسُلِهِۦ مَن يَشَآءُ ۖ فَـَٔامِنُوا۟ بِٱللَّهِ وَرُسُلِهِۦ ۚ وَإِن تُؤْمِنُوا۟ وَتَتَّقُوا۟ فَلَكُمْ أَجْرٌ عَظِيمٌ
8:38; 29:3-4.
72:27-28.
The verse signifies that the trials and tribulations through which Muslims have so far passed would not end soon. There are yet many more in store for them, and they will continue to come till true believers are completely distinguished from hypocrites and those weak of faith.
The words do not mean that some of the Messengers are chosen and others are not. They mean that of the persons whom God ordains as His Messengers, He chooses the one most suited for the particular age in which he is raised.
8:38; 29:3-4.
72:27-28.
Important Words:
لیطلعکم (would reveal to you). یطلع is derived from طلع, which means, he appeared; he rose; he ascended. اطلعه علیه means, he revealed it to him or he made him acquainted with it; or lifted him high up so that he might have a clear view of it. The expression لیطلعکم علی الغیب therefore, would mean, that He should cause you to ascend the unseen; or lift you high up to have a clear view of the unseen, i.e. cause you to obtain mastery of the unseen; or in other words, reveal to you the secrets of the unseen in abundance. Elsewhere the Quran says لایظھر علی غیبه احدا God discloses not the unseen to anyone in abundance (72:27). Here, too, the word used, i.e. یظھر points to mastery of a thing or having a thing in abundance.
Commentary:
The sentence, Allah would not leave the believers as you are, signifies that the trials and tribulations through which Muslims have so far passed would not soon end. There are yet many more in store for them, and they will continue to come till true believers are distinguished from hypocrites and those weak of faith.
The expression, Allah chooses of His Messengers whom He pleases, does not mean that some of the Messengers are chosen and others not, but that of the persons whom He has ordained to be sent as His Messengers, He chooses the one suited for the particular age in which he is sent. Or the particle من (of) may be taken to give the sense of intensification or emphasis without restricting the sense to a specified section of the class. In that case the sentence will read as, Allah does choose as His Messengers whom He pleases. It must be remembered that all Messengers are raised under a special divine decree.
When it was stated that God intended to separate the wicked from the good by revealing His will to His Messengers, the question was asked by disbelievers, why did not God reveal Himself to them? To this question God has given the answer that He reveals His will only to His Messengers and the Elect. All are not pure or ennobled enough to receive His revelation.
a
72:27-28.
e
8:38; 29:3-4.
293
此节经文的意思是穆斯林迄今所经历的苦难和磨炼不会很快结束, 还有许多苦难和磨炼要落到他们身上, 它们 (磨难) 将继续到完全辨别出真正的信者和伪信者以及那些信念淡薄的人为止。
294
这句话的意思不是选择某些使者, 不选择其他使者。它们的意思是: 在安拉任命为他的使者的人中, 他选择一个最适合在某一时代的人。
a
8:38; 29:3-4.
b
72:27-28.
462
Important Words:
لیطلعکم (would reveal to you). یطلع is derived from طلع, which means, he appeared; he rose; he ascended. اطلعه علیه means, he revealed it to him or he made him acquainted with it; or lifted him high up so that he might have a clear view of it. The expression لیطلعکم علی الغیب therefore, would mean, that He should cause you to ascend the unseen; or lift you high up to have a clear view of the unseen, i.e. cause you to obtain mastery of the unseen; or in other words, reveal to you the secrets of the unseen in abundance. Elsewhere the Quran says لایظھر علی غیبه احدا God discloses not the unseen to anyone in abundance (72:27). Here, too, the word used, i.e. یظھر points to mastery of a thing or having a thing in abundance.
Commentary:
The sentence, Allah would not leave the believers as you are, signifies that the trials and tribulations through which Muslims have so far passed would not soon end. There are yet many more in store for them, and they will continue to come till true believers are distinguished from hypocrites and those weak of faith.
The expression, Allah chooses of His Messengers whom He pleases, does not mean that some of the Messengers are chosen and others not, but that of the persons whom He has ordained to be sent as His Messengers, He chooses the one suited for the particular age in which he is sent. Or the particle من (of) may be taken to give the sense of intensification or emphasis without restricting the sense to a specified section of the class. In that case the sentence will read as, Allah does choose as His Messengers whom He pleases. It must be remembered that all Messengers are raised under a special divine decree.
When it was stated that God intended to separate the wicked from the good by revealing His will to His Messengers, the question was asked by disbelievers, why did not God reveal Himself to them? To this question God has given the answer that He reveals His will only to His Messengers and the Elect. All are not pure or ennobled enough to receive His revelation.
b
8:38; 29:3-4.
c
72:27-28.
535
The verse signifies that the trials and tribulations through which Muslims have so far passed would not end soon. There are yet many more in store for them, and they will continue to come till true believers are completely distinguished from hypocrites and those weak of faith.
536
The words do not mean that some of the Messengers are chosen and others are not. They mean that of the persons whom God ordains as His Messengers, He chooses the one most suited for the particular age in which he is raised.
قُل لَّآ أَقُولُ لَكُمْ عِندِى خَزَآئِنُ ٱللَّهِ وَلَآ أَعْلَمُ ٱلْغَيْبَ وَلَآ أَقُولُ لَكُمْ إِنِّى مَلَكٌ ۖ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰٓ إِلَىَّ ۚ قُلْ هَلْ يَسْتَوِى ٱلْأَعْمَىٰ وَٱلْبَصِيرُ ۚ أَفَلَا تَتَفَكَّرُونَ
11:32.
10:16; 46:10.
Commentary:
The words, I do not say to you, I possess the treasures of Allah, imply that when the Quran says that the Messengers of God are the announcers of glad tidings, this should not be construed to mean that as soon as a person believes in a Prophet of God, he acquires wealth. He will have to wait for the favours of God to come at their appointed time.
The words, nor do I say to you, I am an angel, here imply that it is not in the power of the Prophet to bring down punishment, for he is not "an angel of punishment."
After the above declarations it might be asked what good there was in following the Prophet when worldly favours took time in coming and when the Prophet was so powerless against his enemies. The Quran answers this implied question by saying that the getting of a treasure was not the only boon which one could desire. The perfect guidance which was received through the Prophet was a great blessing in itself for those who accepted the guidance were like one who possessed eyes, while those who rejected it were like one who had no eyes, and the blind and the seeing could never be alike. These are matters to be reflected upon and pondered over.
a
11:32.
b
10:16; 46:10.
d
11:32.
e
10:16; 46:10.
796
Commentary:
The words, I do not say to you, I possess the treasures of Allah, imply that when the Quran says that the Messengers of God are the announcers of glad tidings, this should not be construed to mean that as soon as a person believes in a Prophet of God, he acquires wealth. He will have to wait for the favours of God to come at their appointed time.
The words, nor do I say to you, I am an angel, here imply that it is not in the power of the Prophet to bring down punishment, for he is not "an angel of punishment."
After the above declarations it might be asked what good there was in following the Prophet when worldly favours took time in coming and when the Prophet was so powerless against his enemies. The Quran answers this implied question by saying that the getting of a treasure was not the only boon which one could desire. The perfect guidance which was received through the Prophet was a great blessing in itself for those who accepted the guidance were like one who possessed eyes, while those who rejected it were like one who had no eyes, and the blind and the seeing could never be alike. These are matters to be reflected upon and pondered over.
c
11:32.
d
10:16; 46:10.
قُل لَّآ أَمْلِكُ لِنَفْسِى نَفْعًا وَلَا ضَرًّا إِلَّا مَا شَآءَ ٱللَّهُ ۚ وَلَوْ كُنتُ أَعْلَمُ ٱلْغَيْبَ لَٱسْتَكْثَرْتُ مِنَ ٱلْخَيْرِ وَمَا مَسَّنِىَ ٱلسُّوٓءُ ۚ إِنْ أَنَا۠ إِلَّا نَذِيرٌ وَبَشِيرٌ لِّقَوْمٍ يُؤْمِنُونَ
10:50; 72:22.
2:120; 5:20; 11:3.
Commentary:
By the word "good" in the sentence, I should have secured abundance of good, is meant no material good, but spiritual good. As for material good, it is well-known that it did come to the Holy Prophet, but he discarded it, praying to God in the words اللھم احیینی مسکیناوامتنی مسکینا i.e. "My God, make me live the life of a poor man and let death come to me when I am poor" (Tirmidhi). So by the word "good" is here meant, not worldly good or riches but spiritual good or the good of Islam, which the Holy Prophet so ardently desired.
The word "unseen" in the clause, If I had knowledge of the unseen, means the secret ways of purifying men’s hearts which are known to God alone (16:10). The Holy Prophet is thus represented as saying: "'If I had known the secret and hidden ways by which men’s hearts are turned to truth, I would have certainly used them and would have made all of you accept the true Faith."
The expression, and evil should not have touched me, means that in the event of my having won over all men to Islam, there would have been no war.
h
10:50; 72:22.
i
2:120; 5:20; 11:3.
a
10:50; 72:22.
b
2:120; 5:20; 11:3.
1075
Commentary:
By the word "good" in the sentence, I should have secured abundance of good, is meant no material good, but spiritual good. As for material good, it is well-known that it did come to the Holy Prophet, but he discarded it, praying to God in the words اللھم احیینی مسکیناوامتنی مسکینا i.e. "My God, make me live the life of a poor man and let death come to me when I am poor" (Tirmidhi). So by the word "good" is here meant, not worldly good or riches but spiritual good or the good of Islam, which the Holy Prophet so ardently desired.
The word "unseen" in the clause, If I had knowledge of the unseen, means the secret ways of purifying men’s hearts which are known to God alone (16:10). The Holy Prophet is thus represented as saying: "'If I had known the secret and hidden ways by which men’s hearts are turned to truth, I would have certainly used them and would have made all of you accept the true Faith."
The expression, and evil should not have touched me, means that in the event of my having won over all men to Islam, there would have been no war.
b
10:50; 72:22.
c
2:120; 5:20; 11:3.
وَلَآ أَقُولُ لَكُمْ عِندِى خَزَآئِنُ ٱللَّهِ وَلَآ أَعْلَمُ ٱلْغَيْبَ وَلَآ أَقُولُ إِنِّى مَلَكٌ وَلَآ أَقُولُ لِلَّذِينَ تَزْدَرِىٓ أَعْيُنُكُمْ لَن يُؤْتِيَهُمُ ٱللَّهُ خَيْرًا ۖ ٱللَّهُ أَعْلَمُ بِمَا فِىٓ أَنفُسِهِمْ ۖ إِنِّىٓ إِذًا لَّمِنَ ٱلظَّٰلِمِينَ
6:51.
6:51.
6:51.
Commentary:
In the first part of this verse Noah answers the objections of his opponents about himself in another form. He says that they taunt him for being a mere human being like themselves. But his claim is not inconsistent with his being a human being. He is only a Prophet, and it was not necessary for a Prophet to be different in kind from those to whom he was sent. On the contrary, it is necessary that he should be one of them and similar to them. If he had ascribed divinity to himself and had said that God had delegated His authority to him, then indeed they could have asked how a human being like them could discharge Divine functions. But he has made no such claim. His only claim is that God had chosen him as an instrument for conveying to men the knowledge which He wishes to disclose to them.
The words, Allah will not bestow any good upon them, contain a further answer to the objections of Noah’s enemies about his followers. Noah says that they taunted his followers with being mean and lowly, but who could say what was going to happen in future or how God intended to bestow on these very poor people the blessings of Heaven and the earth. He further reinforces his argument by saying that truly mean is that person whose heart is corrupt, but the condition of the heart or the mind is known to God alone. They judged his followers by their outward condition while God, Who knew the real condition of their hearts, knew that they were not mean but the noblest of men. This is the significance of the words, Allah knows best whatever is in their minds.
d
6:51.
a
6:51.
1413
Commentary:
In the first part of this verse Noah answers the objections of his opponents about himself in another form. He says that they taunt him for being a mere human being like themselves. But his claim is not inconsistent with his being a human being. He is only a Prophet, and it was not necessary for a Prophet to be different in kind from those to whom he was sent. On the contrary, it is necessary that he should be one of them and similar to them. If he had ascribed divinity to himself and had said that God had delegated His authority to him, then indeed they could have asked how a human being like them could discharge Divine functions. But he has made no such claim. His only claim is that God had chosen him as an instrument for conveying to men the knowledge which He wishes to disclose to them.
The words, Allah will not bestow any good upon them, contain a further answer to the objections of Noah’s enemies about his followers. Noah says that they taunted his followers with being mean and lowly, but who could say what was going to happen in future or how God intended to bestow on these very poor people the blessings of Heaven and the earth. He further reinforces his argument by saying that truly mean is that person whose heart is corrupt, but the condition of the heart or the mind is known to God alone. They judged his followers by their outward condition while God, Who knew the real condition of their hearts, knew that they were not mean but the noblest of men. This is the significance of the words, Allah knows best whatever is in their minds.
b
6:51.
تِلْكَ مِنْ أَنۢبَآءِ ٱلْغَيْبِ نُوحِيهَآ إِلَيْكَ ۖ مَا كُنتَ تَعْلَمُهَآ أَنتَ وَلَا قَوْمُكَ مِن قَبْلِ هَٰذَا ۖ فَٱصْبِرْ ۖ إِنَّ ٱلْعَٰقِبَةَ لِلْمُتَّقِينَ
«古兰经» 叙述各个先知, 并不是只谈他们的生平事迹。«古兰经» 谈到他们, 因为他们含有先知的隐喻, 他们的许多类似的大事, 在穆圣本人的生活中也都发生了。
یعنی یہ نوحؑ کا قصہ بیان نہیں ہو رہا بلکہ محمد رسول اللہ صلی اللہ علیہ وسلم کی قوم پر آنے والے عذاب کی خبر دی جا رہی ہے۔
The Quranic accounts of the various Prophets are not meant as mere stories. They are given in the Qur’an because they contain a prophetic allusion to the analogous events that were to occur in the life of the Holy Prophet himself.
Commentary:
The words, This is of the tidings of the unseen, are intended to hint that the Quranic accounts of the various Prophets are not meant as mere stories of the ancient peoples. They are given in the Quran because they contain a prophetic allusion to the analogous events that were to occur in the life of the Holy Prophet himself. This is what is implied in the words "the tidings of the unseen". The concluding words of the verse, i.e. "the end is for the God-fearing," lend further support to this inference. These accounts also serve to warn Muslims that they too will have to pass through the experiences of the followers of former Prophets and they warn disbelievers that they too shall meet a fate similar to that of the rejecters of past Prophets.
The words, So be thou patient, mean that just as the people of Noah were destroyed, so will a section of the Holy Prophet’s people be destroyed; and then of their seed and of the seed of their companions God will raise a people who will bear the standard of piety and righteousness in every age.
The story of the Deluge with some variations is to be found in the traditions and literature of various countries (see Enc. Rel. & Eth. Enc. Bib. & Enc. Brit. under Deluge). The importance which is attached to it and the widespread credence it commands points to its being an historical event of very great importance. It cannot be denied that a great flood did take place sometime in the remote past, that it was of an extraordinary nature and that it affected many nations of the earth. Its description as given in the Quran, however, shows that there was nothing unnatural about it.
The catastrophe seems to have taken place somewhere at the dawn of human civilization. The Holy Prophet of Islam spoke of Noah as the first Messenger of God, i.e. the first organizer of a religious community (Bukhari, ch. on Anbiya’).The Bible also represents him as such (Gen. 6:8). Hindu traditions, too, corroborate this fact, for they speak of Manu (who is the same as Noah), the Hindu hero of the Deluge, as the first man (Enc. Brit. under Manu). But they add that seven others were saved with him, which points to the fact that he was not the first man absolutely but only the first man of the first cycle of human civilization. These statements made in the Scriptures of three great religions of the world leave no doubt about the fact that Noah laid the foundations of human civilization and culture. In fact, with the progress and advance of a people in civilization, their numbers also begin to grow with a corresponding decrease taking place in the numbers of less civilized communities living with them in the same land. It is a well-known historical fact that whenever a people, comparatively more advanced in culture and civilization, have come to settle in a country, they have either blotted out of existence the less civilized inhabitants of the land or have greatly weakened them. Thus it appears that when the descendants of Noah and those of his companions, who were the founders of human civilization, spread to other lands, because they were more powerful than the people already living there, they either exterminated them or absorbed them by breaking their power. In this way they must have introduced into all the countries they subjugated their own traditions and customs; and consequently the tradition about the Deluge which naturally impressed the subjugated people must also have come to be introduced into other lands. With the lapse of time, however, the immigrants ceased to have any connection with their original home and the catastrophe consequently came to be regarded as a local occurrence, with the result that local names of persons and places came to be substituted for the original names.
In short, the Deluge was not a universal visitation, nor should the traditions of different lands be taken to point to separate floods. It was confined to one land, but owing to the immigration of the descendants of Noah and his companions to other lands, the story spread far and wide and finally the Flood came to be regarded as a local occurrence in every country.
As for the place where the Deluge occurred see note on al-Judi in v. 45.
615
«古兰经» 叙述各个先知, 并不是只谈他们的生平事迹。«古兰经» 谈到他们, 因为他们含有先知的隐喻, 他们的许多类似的大事, 在穆圣本人的生活中也都发生了。
3
یعنی یہ نوحؑ کا قصہ بیان نہیں ہو رہا بلکہ محمد رسول اللہ صلی اللہ علیہ وسلم کی قوم پر آنے والے عذاب کی خبر دی جا رہی ہے۔
1430
Commentary:
The words, This is of the tidings of the unseen, are intended to hint that the Quranic accounts of the various Prophets are not meant as mere stories of the ancient peoples. They are given in the Quran because they contain a prophetic allusion to the analogous events that were to occur in the life of the Holy Prophet himself. This is what is implied in the words "the tidings of the unseen". The concluding words of the verse, i.e. "the end is for the God-fearing," lend further support to this inference. These accounts also serve to warn Muslims that they too will have to pass through the experiences of the followers of former Prophets and they warn disbelievers that they too shall meet a fate similar to that of the rejecters of past Prophets.
The words, So be thou patient, mean that just as the people of Noah were destroyed, so will a section of the Holy Prophet’s people be destroyed; and then of their seed and of the seed of their companions God will raise a people who will bear the standard of piety and righteousness in every age.
The story of the Deluge with some variations is to be found in the traditions and literature of various countries (see Enc. Rel. & Eth. Enc. Bib. & Enc. Brit. under Deluge). The importance which is attached to it and the widespread credence it commands points to its being an historical event of very great importance. It cannot be denied that a great flood did take place sometime in the remote past, that it was of an extraordinary nature and that it affected many nations of the earth. Its description as given in the Quran, however, shows that there was nothing unnatural about it.
The catastrophe seems to have taken place somewhere at the dawn of human civilization. The Holy Prophet of Islam spoke of Noah as the first Messenger of God, i.e. the first organizer of a religious community (Bukhari, ch. on Anbiya’).The Bible also represents him as such (Gen. 6:8). Hindu traditions, too, corroborate this fact, for they speak of Manu (who is the same as Noah), the Hindu hero of the Deluge, as the first man (Enc. Brit. under Manu). But they add that seven others were saved with him, which points to the fact that he was not the first man absolutely but only the first man of the first cycle of human civilization. These statements made in the Scriptures of three great religions of the world leave no doubt about the fact that Noah laid the foundations of human civilization and culture. In fact, with the progress and advance of a people in civilization, their numbers also begin to grow with a corresponding decrease taking place in the numbers of less civilized communities living with them in the same land. It is a well-known historical fact that whenever a people, comparatively more advanced in culture and civilization, have come to settle in a country, they have either blotted out of existence the less civilized inhabitants of the land or have greatly weakened them. Thus it appears that when the descendants of Noah and those of his companions, who were the founders of human civilization, spread to other lands, because they were more powerful than the people already living there, they either exterminated them or absorbed them by breaking their power. In this way they must have introduced into all the countries they subjugated their own traditions and customs; and consequently the tradition about the Deluge which naturally impressed the subjugated people must also have come to be introduced into other lands. With the lapse of time, however, the immigrants ceased to have any connection with their original home and the catastrophe consequently came to be regarded as a local occurrence, with the result that local names of persons and places came to be substituted for the original names.
In short, the Deluge was not a universal visitation, nor should the traditions of different lands be taken to point to separate floods. It was confined to one land, but owing to the immigration of the descendants of Noah and his companions to other lands, the story spread far and wide and finally the Flood came to be regarded as a local occurrence in every country.
As for the place where the Deluge occurred see note on al-Judi in v. 45.
1322
The Quranic accounts of the various Prophets are not meant as mere stories. They are given in the Qur’an because they contain a prophetic allusion to the analogous events that were to occur in the life of the Holy Prophet himself.
ٱرْجِعُوٓا۟ إِلَىٰٓ أَبِيكُمْ فَقُولُوا۟ يَٰٓأَبَانَآ إِنَّ ٱبْنَكَ سَرَقَ وَمَا شَهِدْنَآ إِلَّا بِمَا عَلِمْنَا وَمَا كُنَّا لِلْغَيْبِ حَٰفِظِينَ
Commentary:
This and the following verses are in continuation of what Judah said to his brothers in the previous verse. The words, we could not be guardians over the unseen, may mean, we have related what we saw but we do not know what is the reality of the matter concerning the charge of stealing against Benjamin. Or they may mean, we had given thee our plighted word that we would bring Benjamin back with us but we did not know that matters would come to such a pass. We had given thee our pledge quite honestly.
1581
Commentary:
This and the following verses are in continuation of what Judah said to his brothers in the previous verse. The words, we could not be guardians over the unseen, may mean, we have related what we saw but we do not know what is the reality of the matter concerning the charge of stealing against Benjamin. Or they may mean, we had given thee our plighted word that we would bring Benjamin back with us but we did not know that matters would come to such a pass. We had given thee our pledge quite honestly.
ذَٰلِكَ مِنْ أَنۢبَآءِ ٱلْغَيْبِ نُوحِيهِ إِلَيْكَ ۖ وَمَا كُنتَ لَدَيْهِمْ إِذْ أَجْمَعُوٓا۟ أَمْرَهُمْ وَهُمْ يَمْكُرُونَ
یعنی یہ قصہ نہیں پیشگوئی ہے۔ تجھ سے بھی ایسا ہی واقعہ پیش آنے والا ہے جیسا کہ ہوا۔
3:45; 11:50.
The verse means that this account of Joseph was not a mere story. It embodied mighty prophecies relating to the future of the Holy Prophet and Islam.
The pronoun 'they' refers to the enemies of the Holy Prophet.
3:45; 11:50.
Commentary:
Having finished the life story of Joseph, the Surah beautifully turns to the people of Mecca, who were like brethren unto the Holy Prophet.
This verse thus makes it clear that this account of Joseph was not a mere story. It embodied mighty prophecies relating to the future of the Holy Prophet and of Islam, for, as pointed out in the course of comments on this chapter, many important events in the life of Joseph had their counterparts in the life of the Holy Prophet.
The word "they" in the clause, while they were plotting, refers not to the brothers of Joseph, but to the people of the Holy Prophet, who is told that what he had been listening to was "of the tidings of the unseen" embodying mighty prophecies over which no human being could have any control. These prophecies must, therefore, be regarded as emanating from God Who is the Knower of all secrets.
c
3:45; 11:50.
633
本节经文的意思是, 尤素夫的这个故事不单纯是个故事而已, 它包含与穆圣和伊斯兰教的未来有关的伟大预言。
1
یعنی یہ قصہ نہیں پیشگوئی ہے۔ تجھ سے بھی ایسا ہی واقعہ پیش آنے والا ہے جیسا کہ ہوا۔
c
3:45; 11:50.
1602
Commentary:
Having finished the life story of Joseph, the Surah beautifully turns to the people of Mecca, who were like brethren unto the Holy Prophet.
This verse thus makes it clear that this account of Joseph was not a mere story. It embodied mighty prophecies relating to the future of the Holy Prophet and of Islam, for, as pointed out in the course of comments on this chapter, many important events in the life of Joseph had their counterparts in the life of the Holy Prophet.
The word "they" in the clause, while they were plotting, refers not to the brothers of Joseph, but to the people of the Holy Prophet, who is told that what he had been listening to was "of the tidings of the unseen" embodying mighty prophecies over which no human being could have any control. These prophecies must, therefore, be regarded as emanating from God Who is the Knower of all secrets.
a
3:45; 11:50.
1414
The verse means that this account of Joseph was not a mere story. It embodied mighty prophecies relating to the future of the Holy Prophet and Islam.
1415
The pronoun 'they' refers to the enemies of the Holy Prophet.
عَٰلِمُ ٱلْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِۦٓ أَحَدًا
اِظْهَار عَلَى الْغَيْب (Izhar ‘alal-Ghaib) 一语的意思是, 经常得到大量的智识, 知道涉及具有重大意义的大事的未知领域的奥秘。
The expression, Izhar ‘alal-Ghaib, means, to be given knowledge frequently and in abundance of the secrets of the unknown that relate to and concern events of the greatest import.
3:180.
Commentary:
یظھر (reveals) is aorist from أظھر which means, he made it manifest, evident; he showed, discovered or revealed it. أظھرہ الله علیه means, God made him to know it. أظھرہ الله علی العدو means, God made him to overcome or prevail over or gain mastery over his enemy (Lane). In view of literal meaning of the word إظھار the expression إظھار علی الغیب means, being given very frequently knowledge of the secrets of the unknown that relate to and concern events of the greatest import. See also next verse.
1507
اِظْهَار عَلَى الْغَيْب (Izhar ‘alal-Ghaib) 一语的意思是, 经常得到大量的智识, 知道涉及具有重大意义的大事的未知领域的奥秘。
c
3:180.
4411
Commentary:
یظھر (reveals) is aorist from أظھر which means, he made it manifest, evident; he showed, discovered or revealed it. أظھرہ الله علیه means, God made him to know it. أظھرہ الله علی العدو means, God made him to overcome or prevail over or gain mastery over his enemy (Lane). In view of literal meaning of the word إظھار the expression إظھار علی الغیب means, being given very frequently knowledge of the secrets of the unknown that relate to and concern events of the greatest import. See also next verse.
3147
The expression, Izhar ‘alal-Ghaib, means, to be given knowledge frequently and in abundance of the secrets of the unknown that relate to and concern events of the greatest import.
إِلَّا مَنِ ٱرْتَضَىٰ مِن رَّسُولٍ فَإِنَّهُۥ يَسْلُكُ مِنۢ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِۦ رَصَدًا
这节经文体现了一条无可争辩标准, 以区别向安拉的使者启示的未知领域的奥秘的性质和范围, 以及向其他走正道的信者揭示的未知领域的奥秘的性质和范围。这种区别就在于, 安拉的使者得到了恩赐的 اِظْهَار عَلَى الْغَيْب (Izhar ‘alal-Ghaib), 即在所启示目未见的知识的数量上占优势, 而安拉的贤哲者, 不享有这一特征。再者, 安拉的使者所赐得的启示得到了安拉的特殊保护, 不会遭到邪恶的精神界的歪曲或窜改, 而其他走正道的信者所启示到的奥秘不那么安全。
یعنی وہ اس کو کثرت سے علوم غیبیہ بخشتا ہے۔
The verse embodies an incontestable criterion to distinguish between the nature and scope of the secrets of the unknown that are revealed to a Divine Messenger and those that are disclosed to other righteous believers. The distinction lies in the fact that whereas God’s Messengers are granted Izhar ‘alal-Ghaib, i.e. predominance over the unseen, secrets revealed to other righteous and holy men of God do not enjoy this distinction. Moreover, revelation granted to God’s Messengers, being under special Divine protection, is secure against being distorted or tampered with by evil spirits, while secrets revealed to other righteous men are not so safe.
Commentary:
The verse embodies an incontestable criterion to distinguish between the nature and scope of the secrets of the unknown that are revealed to a Divine Messenger and those that are disclosed to other righteous believers. The distinction lies in the fact that whereas God’s Messengers are granted إظھار علی الغیب i.e. predominance over the unseen; secrets revealed to other righteous and holy men of God do not enjoy this distinction. Moreover, revelation granted to God’s Messengers, being under special Divine protection, is completely secure against being distorted or tampered with by the evil one, while secrets revealed to ordinary righteous men are not so safe.
1508
这节经文体现了一条无可争辩标准, 以区别向安拉的使者启示的未知领域的奥秘的性质和范围, 以及向其他走正道的信者揭示的未知领域的奥秘的性质和范围。这种区别就在于, 安拉的使者得到了恩赐的 اِظْهَار عَلَى الْغَيْب (Izhar ‘alal-Ghaib), 即在所启示目未见的知识的数量上占优势, 而安拉的贤哲者, 不享有这一特征。再者, 安拉的使者所赐得的启示得到了安拉的特殊保护, 不会遭到邪恶的精神界的歪曲或窜改, 而其他走正道的信者所启示到的奥秘不那么安全。
1
یعنی وہ اس کو کثرت سے علوم غیبیہ بخشتا ہے۔
4412
Commentary:
The verse embodies an incontestable criterion to distinguish between the nature and scope of the secrets of the unknown that are revealed to a Divine Messenger and those that are disclosed to other righteous believers. The distinction lies in the fact that whereas God’s Messengers are granted إظھار علی الغیب i.e. predominance over the unseen; secrets revealed to other righteous and holy men of God do not enjoy this distinction. Moreover, revelation granted to God’s Messengers, being under special Divine protection, is completely secure against being distorted or tampered with by the evil one, while secrets revealed to ordinary righteous men are not so safe.
3148
The verse embodies an incontestable criterion to distinguish between the nature and scope of the secrets of the unknown that are revealed to a Divine Messenger and those that are disclosed to other righteous believers. The distinction lies in the fact that whereas God’s Messengers are granted Izhar ‘alal-Ghaib, i.e. predominance over the unseen, secrets revealed to other righteous and holy men of God do not enjoy this distinction. Moreover, revelation granted to God’s Messengers, being under special Divine protection, is secure against being distorted or tampered with by evil spirits, while secrets revealed to other righteous men are not so safe.
وَمَا هُوَ عَلَى ٱلْغَيْبِ بِضَنِينٍ
安拉通过穆圣的口向世间披露了未知领域的伟大奥秘。
God has disclosed to the world great secrets of the unknown from the mouth of the Holy Prophet.
Important Words:
ضنین (niggardly) is derived from ضن. They say ضن به i.e. he was or became niggardly of it. ضنین means, niggardly; tenacious, stingy; or avaricious (Lane & Aqrab).
Commentary:
The verse means that it is not only the prophecy about the dawn of a glorious future of Islam in a far-off eastern country which the Prophet has made, but God has disclosed to the world many other very weighty secrets of the unknown from the mouth of the Holy Prophet. The fulfilment of the prophecies will prove that their origin is Divine.
1625
安拉通过穆圣的口向世间披露了未知领域的伟大奥秘。
4610
Important Words:
ضنین (niggardly) is derived from ضن. They say ضن به i.e. he was or became niggardly of it. ضنین means, niggardly; tenacious, stingy; or avaricious (Lane & Aqrab).
Commentary:
The verse means that it is not only the prophecy about the dawn of a glorious future of Islam in a far-off eastern country which the Prophet has made, but God has disclosed to the world many other very weighty secrets of the unknown from the mouth of the Holy Prophet. The fulfilment of the prophecies will prove that their origin is Divine.
3279
God has disclosed to the world great secrets of the unknown from the mouth of the Holy Prophet.