بَغْيًۢا
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "بَغْيًۢا".
كَانَ ٱلنَّاسُ أُمَّةً وَٰحِدَةً فَبَعَثَ ٱللَّهُ ٱلنَّبِيِّۦنَ مُبَشِّرِينَ وَمُنذِرِينَ وَأَنزَلَ مَعَهُمُ ٱلْكِتَٰبَ بِٱلْحَقِّ لِيَحْكُمَ بَيْنَ ٱلنَّاسِ فِيمَا ٱخْتَلَفُوا۟ فِيهِ ۚ وَمَا ٱخْتَلَفَ فِيهِ إِلَّا ٱلَّذِينَ أُوتُوهُ مِنۢ بَعْدِ مَا جَآءَتْهُمُ ٱلْبَيِّنَٰتُ بَغْيًۢا بَيْنَهُمْ ۖ فَهَدَى ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ لِمَا ٱخْتَلَفُوا۟ فِيهِ مِنَ ٱلْحَقِّ بِإِذْنِهِۦ ۗ وَٱللَّهُ يَهْدِى مَن يَشَآءُ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ
4:166; 6:49; 18:57.
在先知降临之前, 所有的人都如同一辙, 意思是, 他们都是无信仰的人。但当先知降临时, 尽管他们相互间存在分歧, 却形成一个一致反对他 (先知) 的联合阵线。词组 “人类原是个集体” 或一些等同语除了用在本节中还曾用在 «古兰经» 中的七个地方。在10:20, 21:93和23:53中它们意味着 “民族团结”, 而在5:49; 16:94; 42:9; 43:34和在注释的本节经文中则表示 “思想的一致”。
在本节经文中两处不同的地方所指的 “不同” 表示两种不同的分歧。在先知降临之前, 人们对偶像崇拜, 彼此也有不同的看法。但是在他出现以后, 他们开始对他的主张表现出不同的看法。先知并没有制造分歧。这些 “分歧” 早已存在, 它们只是在他出现之后呈现出新的形式。在先知出现之前, 人们尽管有分歧, 但看上去象是一个民族; 在他出现以后, 他们分裂成为两个截然不同的阵营--------信仰者和不信仰者。综合起来看, 本节经文叙述了人类已经走过的五个不同阶段。开始时, 人们中间存在着统一团结, 所有的人形成一个集体。由于人口的增长, 他们的爱好的扩大和他们的问题的复杂性, 他们中间开始产生分歧。于是安拉提拔出先知并启示了他的旨意。每一新的启示都引起了倾轧和分歧, 特别是听到真主的启示的人。安拉最后确定穆圣带来最后的经典负起全世界的使命, 号召全人类聚集在他的旗帜周围。这样就完成了一个循环, 以统一为开端的这个世界, 最后还是有计划的归于团结统一。
اُمَّۃً وَّاحِدَۃً کا لفظ قرآن کریم میں نو جگہ پر استعمال ہوا ہے‘ جن میں سے تین جگہ یعنی یونس آیت ۲۰ اور انبیاء آیت ۹۳اور مومنون آیت ۵۲ میں تو اتحادِ جنس اور اتحادِ قومی مراد لیا گیا ہے اور چھ جگہ یعنی مائدہ آیت ۴۹۔ نحل آیت ۹۴۔ شوریٰ آیت۹۔ زخرف آیت ۳۴۔ ھود آیت ۱۱۹ اور بقرۃ آیت ۲۱۴ میں اتحاد خیال مراد لیا گیا ہے۔ اس آیت کا مطلب یہ ہے کہ آدمؑ کے وقت سے بنی نوع انسان ایک مذہب پر تھے۔ مگر جوں جوں نبی آئے ان کی مخالفت کی وجہ سے لوگ مختلف الخیال ہو گئے حالانکہ نبی اِ تّحادِ خیال پیدا کرنے آئے تھے۔
اس میں عجیب مضمون بیان کیا ہے۔ نبی آتا ہے اختلاف مٹانے کے لئے‘ مگر لوگ اپنے اختلاف چھوڑ کر اس کے پیچھے پڑ جاتے ہیں اور وہی قوم سب سے زیادہ مخالفت کرتی ہے جو الہام کی اول مخاطب ہوتی ہے اور جن کی طرف نبی آتا ہے۔ دوسری قومیں تو اس کی تعلیم کو ایک علمی مضمون سمجھ کر اس سے دلچسپی بھی ظاہر کرتی ہیں‘ اس پر غور بھی کرتی ہیں۔ بعض حصوں میں اس کی تعریف بھی کرتی ہیں لیکن جن کی طرف وہ کتاب نازل ہوتی ہے یا جو اول مخاطب ہوتے ہیں وہ مخالفت میں اس قدر بڑھ جاتے ہیں کہ انہیں اس میں کوئی خوبی نظر ہی نہیں آتی۔ اللہ تعالیٰ فرماتا ہے کہ کیسے افسوس کی بات ہے کہ جن کے فائدہ کے لئے وہ کتاب آئی ہ
4:166; 6:49; 18:57.
Before the advent of a Prophet all men are like one people in the sense that they are all unbelievers. But when a Prophet appears, they, in spite of their mutual differences, form one united front against him. The expression, "mankind were one community" or identical words have been used, besides the present verse, at seven places in the Qur’an. In 10:20; 21:93 and 23:53 they signify "national unity" and in 5:49; 16:94; 42:9; 43:34 and in the verse under comment "identity of ideas."
The "difference" referred to in the verse at two separate places signifies two different kinds of disagreement. Before the advent of a Prophet people differ among themselves about their idolatrous practices. But after his appearance, they begin to differ with regard to his claims. The Prophet does not create differences. The differences are already there; they merely assume a new form after his appearance. Before a Prophet appears, the people, in spite of their mutual differences, look like one people; they become divided into two distinct camps—believers and disbelievers,—after he appears. Viewed collectively, the verse describes five different stages through which mankind has passed. In the beginning there was unity among the people, all forming one community. With the increase in population and the extension of their interests and the complexity of their problems, they began to differ among themselves. Then God raised Prophets and revealed His Will. Every new revelation was made a cause of discord a
4:166; 6:49; 18:57.
Commentary:
In the preceding verses different classes of people––believers and disbelievers together with their sub-divisions––have been mentioned. The verse under comment not only traces the genesis of these classes but also hints to Muslims that, just as the world began with all people as one community, God now wishes them again to become one community through the Holy Prophet who, unlike previous Prophets, came with a universal mission.
The clause, Mankind were one community, may mean: (1) mankind, i.e. all men were originally one people; (2) all disbelievers are one people. In the first-mentioned case, the verse would mean that, in the beginning of the world, all mankind were one people. They had no social rules, no polity, no civic laws. Then in the course of time, differences arose among them with regard to these things. So God sent to them Prophets to guide them how to live good and useful lives.
In the second case, the meaning of the clause would be that before the advent of a Prophet all men are like one people in the sense that they are all disbelievers, and disbelief and wrongdoing reign supreme in the world. But when a Prophet appears, all people, in spite of their mutual differences, form one united front against him. This meaning is in harmony with the well-known saying of the Holy Prophet, الکفر ملة واحدة i.e. all disbelievers (to whatever creed or religion they may belong) are one people.
The clause, and sent down with them the Book, does not mean that God revealed a separate Book to every Prophet. In that case, "Books", instead of "the Book", would have been the appropriate word. In fact, the "sending down of a Book" to a Prophet does not always mean the actual revelation of it to him in person. The Quran uses similar words with regard to those Prophets who were not the direct recipients of any revealed Book (6:115, 157, 158; 3:73, 200; 29:47; 21:11). The clause, therefore, only means that every Prophet has received a Book from God, whether it was revealed to him direct or whether it was revealed to a previous Prophet whose mission he was called upon to serve.
The "difference" referred to in the verse at two separate places signifies two different kinds of disagreement. Before the advent of a Prophet people differ among themselves about false beliefs and idolatrous practices. But after the appearance of the truth, they begin to differ with regard to the truth itself. The advent of a Prophet, however, does not, as may be wrongly imagined, create differences. The differences are already there; they merely assume a new form. But whereas before a Prophet has made his appearance the people, in spite of their differences, look like one people, they become divided into two distinct camps, believers and disbelievers, after he has appeared.
The clause, out of envy towards one another, points to the important fact that invariably the root-cause of the rejection of a Prophet is jealousy. Disbelievers cannot reconcile themselves to the idea that an ordinary person from among them, generally inferior to many of them in wealth, power or social status, should be made their teacher and leader. Disbelievers also consider it below their dignity to ally themselves with a community a large majority of whose members are of humble origin, as is often the case with the early followers of Divine Messengers.
The clause, Now has Allah, by His command, guided believers to the truth in regard to which they (the unbelievers)differed, refers to the advent of the Holy Prophet who was raised by God with a universal mission to remove the differences of all the peoples of the earth. The expression باذنه translated as "by His command" may also mean "according to His eternal decree". In the beginning of the world God willed that the final Law-giving Prophet should come with a universal mission and should constitute, as it were, the zenith of the system of النبوة or prophecy. Says the Holy Prophet "I was a Prophet of God while Adam was yet in the making between the body and the soul" (Tirmidhi).
Viewed collectively, the verse describes five different stages through which mankind has passed: (1) When there was unity among the people, all forming one community. This was in the beginning of the human race. (2) When, with the increase in population and the extension of interests and the complexity of problems confronting man, people began to differ among themselves. (3) When God raised Prophets among different peoples and different countries to show them the right path and revealed His will to the various contending sections. (4) When the very revelation of God sent to remove differences was made a cause of difference by the mischievous people. (5) When God finally raised the Holy Prophet with His last Book and a universal mission, calling upon entire humanity to rally round his banner. Thus a beautiful circle was completed and the world which began with unity was designed to end with it.
d
4:166; 6:49; 18:57.
153
在先知降临之前, 所有的人都如同一辙, 意思是, 他们都是无信仰的人。但当先知降临时, 尽管他们相互间存在分歧, 却形成一个一致反对他 (先知) 的联合阵线。词组 “人类原是个集体” 或一些等同语除了用在本节中还曾用在 «古兰经» 中的七个地方。在10:20, 21:93和23:53中它们意味着 “民族团结”, 而在5:49; 16:94; 42:9; 43:34和在注释的本节经文中则表示 “思想的一致”。
154
在本节经文中两处不同的地方所指的 “不同” 表示两种不同的分歧。在先知降临之前, 人们对偶像崇拜, 彼此也有不同的看法。但是在他出现以后, 他们开始对他的主张表现出不同的看法。先知并没有制造分歧。这些 “分歧” 早已存在, 它们只是在他出现之后呈现出新的形式。在先知出现之前, 人们尽管有分歧, 但看上去象是一个民族; 在他出现以后, 他们分裂成为两个截然不同的阵营--------信仰者和不信仰者。综合起来看, 本节经文叙述了人类已经走过的五个不同阶段。开始时, 人们中间存在着统一团结, 所有的人形成一个集体。由于人口的增长, 他们的爱好的扩大和他们的问题的复杂性, 他们中间开始产生分歧。于是安拉提拔出先知并启示了他的旨意。每一新的启示都引起了倾轧和分歧, 特别是听到真主的启示的人。安拉最后确定穆圣带来最后的经典负起全世界的使命, 号召全人类聚集在他的旗帜周围。这样就完成了一个循环, 以统一为开端的这个世界, 最后还是有计划的归于团结统一。
1
اُمَّۃً وَّاحِدَۃً کا لفظ قرآن کریم میں نو جگہ پر استعمال ہوا ہے‘ جن میں سے تین جگہ یعنی یونس آیت ۲۰ اور انبیاء آیت ۹۳اور مومنون آیت ۵۲ میں تو اتحادِ جنس اور اتحادِ قومی مراد لیا گیا ہے اور چھ جگہ یعنی مائدہ آیت ۴۹۔ نحل آیت ۹۴۔ شوریٰ آیت۹۔ زخرف آیت ۳۴۔ ھود آیت ۱۱۹ اور بقرۃ آیت ۲۱۴ میں اتحاد خیال مراد لیا گیا ہے۔ اس آیت کا مطلب یہ ہے کہ آدمؑ کے وقت سے بنی نوع انسان ایک مذہب پر تھے۔ مگر جوں جوں نبی آئے ان کی مخالفت کی وجہ سے لوگ مختلف الخیال ہو گئے حالانکہ نبی اِ تّحادِ خیال پیدا کرنے آئے تھے۔
2
اس میں عجیب مضمون بیان کیا ہے۔ نبی آتا ہے اختلاف مٹانے کے لئے‘ مگر لوگ اپنے اختلاف چھوڑ کر اس کے پیچھے پڑ جاتے ہیں اور وہی قوم سب سے زیادہ مخالفت کرتی ہے جو الہام کی اول مخاطب ہوتی ہے اور جن کی طرف نبی آتا ہے۔ دوسری قومیں تو اس کی تعلیم کو ایک علمی مضمون سمجھ کر اس سے دلچسپی بھی ظاہر کرتی ہیں‘ اس پر غور بھی کرتی ہیں۔ بعض حصوں میں اس کی تعریف بھی کرتی ہیں لیکن جن کی طرف وہ کتاب نازل ہوتی ہے یا جو اول مخاطب ہوتے ہیں وہ مخالفت میں اس قدر بڑھ جاتے ہیں کہ انہیں اس میں کوئی خوبی نظر ہی نہیں آتی۔ اللہ تعالیٰ فرماتا ہے کہ کیسے افسوس کی بات ہے کہ جن کے فائدہ کے لئے وہ کتاب آئی ہ
a
4:166; 6:49; 18:57.
220
Commentary:
In the preceding verses different classes of people––believers and disbelievers together with their sub-divisions––have been mentioned. The verse under comment not only traces the genesis of these classes but also hints to Muslims that, just as the world began with all people as one community, God now wishes them again to become one community through the Holy Prophet who, unlike previous Prophets, came with a universal mission.
The clause, Mankind were one community, may mean: (1) mankind, i.e. all men were originally one people; (2) all disbelievers are one people. In the first-mentioned case, the verse would mean that, in the beginning of the world, all mankind were one people. They had no social rules, no polity, no civic laws. Then in the course of time, differences arose among them with regard to these things. So God sent to them Prophets to guide them how to live good and useful lives.
In the second case, the meaning of the clause would be that before the advent of a Prophet all men are like one people in the sense that they are all disbelievers, and disbelief and wrongdoing reign supreme in the world. But when a Prophet appears, all people, in spite of their mutual differences, form one united front against him. This meaning is in harmony with the well-known saying of the Holy Prophet, الکفر ملة واحدة i.e. all disbelievers (to whatever creed or religion they may belong) are one people.
The clause, and sent down with them the Book, does not mean that God revealed a separate Book to every Prophet. In that case, "Books", instead of "the Book", would have been the appropriate word. In fact, the "sending down of a Book" to a Prophet does not always mean the actual revelation of it to him in person. The Quran uses similar words with regard to those Prophets who were not the direct recipients of any revealed Book (6:115, 157, 158; 3:73, 200; 29:47; 21:11). The clause, therefore, only means that every Prophet has received a Book from God, whether it was revealed to him direct or whether it was revealed to a previous Prophet whose mission he was called upon to serve.
The "difference" referred to in the verse at two separate places signifies two different kinds of disagreement. Before the advent of a Prophet people differ among themselves about false beliefs and idolatrous practices. But after the appearance of the truth, they begin to differ with regard to the truth itself. The advent of a Prophet, however, does not, as may be wrongly imagined, create differences. The differences are already there; they merely assume a new form. But whereas before a Prophet has made his appearance the people, in spite of their differences, look like one people, they become divided into two distinct camps, believers and disbelievers, after he has appeared.
The clause, out of envy towards one another, points to the important fact that invariably the root-cause of the rejection of a Prophet is jealousy. Disbelievers cannot reconcile themselves to the idea that an ordinary person from among them, generally inferior to many of them in wealth, power or social status, should be made their teacher and leader. Disbelievers also consider it below their dignity to ally themselves with a community a large majority of whose members are of humble origin, as is often the case with the early followers of Divine Messengers.
The clause, Now has Allah, by His command, guided believers to the truth in regard to which they (the unbelievers)differed, refers to the advent of the Holy Prophet who was raised by God with a universal mission to remove the differences of all the peoples of the earth. The expression باذنه translated as "by His command" may also mean "according to His eternal decree". In the beginning of the world God willed that the final Law-giving Prophet should come with a universal mission and should constitute, as it were, the zenith of the system of النبوة or prophecy. Says the Holy Prophet "I was a Prophet of God while Adam was yet in the making between the body and the soul" (Tirmidhi).
Viewed collectively, the verse describes five different stages through which mankind has passed: (1) When there was unity among the people, all forming one community. This was in the beginning of the human race. (2) When, with the increase in population and the extension of interests and the complexity of problems confronting man, people began to differ among themselves. (3) When God raised Prophets among different peoples and different countries to show them the right path and revealed His will to the various contending sections. (4) When the very revelation of God sent to remove differences was made a cause of difference by the mischievous people. (5) When God finally raised the Holy Prophet with His last Book and a universal mission, calling upon entire humanity to rally round his banner. Thus a beautiful circle was completed and the world which began with unity was designed to end with it.
b
4:166; 6:49; 18:57.
254
Before the advent of a Prophet all men are like one people in the sense that they are all unbelievers. But when a Prophet appears, they, in spite of their mutual differences, form one united front against him. The expression, "mankind were one community" or identical words have been used, besides the present verse, at seven places in the Qur’an. In 10:20; 21:93 and 23:53 they signify "national unity" and in 5:49; 16:94; 42:9; 43:34 and in the verse under comment "identity of ideas."
255
The "difference" referred to in the verse at two separate places signifies two different kinds of disagreement. Before the advent of a Prophet people differ among themselves about their idolatrous practices. But after his appearance, they begin to differ with regard to his claims. The Prophet does not create differences. The differences are already there; they merely assume a new form after his appearance. Before a Prophet appears, the people, in spite of their mutual differences, look like one people; they become divided into two distinct camps—believers and disbelievers,—after he appears. Viewed collectively, the verse describes five different stages through which mankind has passed. In the beginning there was unity among the people, all forming one community. With the increase in population and the extension of their interests and the complexity of their problems, they began to differ among themselves. Then God raised Prophets and revealed His Will. Every new revelation was made a cause of discord a
إِنَّ ٱلدِّينَ عِندَ ٱللَّهِ ٱلْإِسْلَٰمُ ۗ وَمَا ٱخْتَلَفَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ إِلَّا مِنۢ بَعْدِ مَا جَآءَهُمُ ٱلْعِلْمُ بَغْيًۢا بَيْنَهُمْ ۗ وَمَن يَكْفُرْ بِـَٔايَٰتِ ٱللَّهِ فَإِنَّ ٱللَّهَ سَرِيعُ ٱلْحِسَابِ
3:86.
一切宗教都谆谆劝导信仰安拉的独一性, 并归顺他的意志。而只有在伊斯兰教中, 完全归顺安拉的思想才是完美的, 因为完全归顺必须彻底显现出安拉的常德, 而只有在伊斯兰教中才会有这种显现。因此在一切宗教体系中, 只有伊斯兰教才真正配得上称为安拉自己的宗教。实际上, 一切真正的宗教, 他们在原来的形式上多少都是具有伊斯兰教性质的, 而它们的信徒实在就是穆斯林。但是直到宗教在其一切不同的方面趋于完善的时候才取名为 اَلْاِسْلام (Al-Islam), 这个名字确是为了最后的教律而在 «古兰经» 中被保留下来的。此节经文进一步解释了2:63。
3:86.
All religions inculcate belief in the Oneness of God and submission to His Will, yet it is only in Islam that the idea of submission to God’s Will has found its consummation; for complete submission requires complete manifestation of God’s attributes and it is in Islam alone that such manifestation has taken place. So of all religious systems Islam alone deserves to be called God’s own religion in the real sense of the term. All true religions were indeed more or less Islam in their original form and their adherents Muslims in the literal sense of the term, but not till the time when religion became complete in all its different aspects was it given the name of Al-Islam, which was reserved for the final Dispensation perfected in the Qur’an. The verse further explains 2:63.
3:86.
Important Words:
اسلام (complete submission) which is derived from اسلم which again is derived from سلم signifies: (1) complete submission to God; (2) the religion of Islam, the latter meaning being also based on the first-mentioned meaning (Taj). See also 2:113.
Commentary:
The verse throws light on the fact that though other religious systems also claim to inculcate belief in the Oneness of God and submission to His will, yet it is only in Islam, the religion brought by the Holy Prophet, that the idea of submission to God’s will has found its consummation; for complete submission requires complete manifestation of God’s attributes and it is in Islam alone that such manifestation has taken place. So Islam alone of all religious systems deserves to be called the religion of God in the real sense of the term. All true religions were indeed more or less Islam in their original form and their adherents Muslims in the literal sense of the term, but not till the time when religion became complete in all its different aspects was any faith given the name of Islam, which was reserved for the final dispensation perfected in the Quran.
The clause, And those who were given the Book did not disagree but after knowledge had come to them, out of mutual envy, signifies that if Jews and Christians had been truly submissive to the will of God, as they claim to be, they would not have refused to accept Islam, which is submission to Divine will in its completest and most perfect form. By their rejection of Islam they have brought ruin upon themselves and have been deprived of God’s grace and bounties of which they had had an ample share before.
e
3:86.
231
一切宗教都谆谆劝导信仰安拉的独一性, 并归顺他的意志。而只有在伊斯兰教中, 完全归顺安拉的思想才是完美的, 因为完全归顺必须彻底显现出安拉的常德, 而只有在伊斯兰教中才会有这种显现。因此在一切宗教体系中, 只有伊斯兰教才真正配得上称为安拉自己的宗教。实际上, 一切真正的宗教, 他们在原来的形式上多少都是具有伊斯兰教性质的, 而它们的信徒实在就是穆斯林。但是直到宗教在其一切不同的方面趋于完善的时候才取名为 اَلْاِسْلام (Al-Islam), 这个名字确是为了最后的教律而在 «古兰经» 中被保留下来的。此节经文进一步解释了2:63。
b
3:86.
311
Important Words:
اسلام (complete submission) which is derived from اسلم which again is derived from سلم signifies: (1) complete submission to God; (2) the religion of Islam, the latter meaning being also based on the first-mentioned meaning (Taj). See also 2:113.
Commentary:
The verse throws light on the fact that though other religious systems also claim to inculcate belief in the Oneness of God and submission to His will, yet it is only in Islam, the religion brought by the Holy Prophet, that the idea of submission to God’s will has found its consummation; for complete submission requires complete manifestation of God’s attributes and it is in Islam alone that such manifestation has taken place. So Islam alone of all religious systems deserves to be called the religion of God in the real sense of the term. All true religions were indeed more or less Islam in their original form and their adherents Muslims in the literal sense of the term, but not till the time when religion became complete in all its different aspects was any faith given the name of Islam, which was reserved for the final dispensation perfected in the Quran.
The clause, And those who were given the Book did not disagree but after knowledge had come to them, out of mutual envy, signifies that if Jews and Christians had been truly submissive to the will of God, as they claim to be, they would not have refused to accept Islam, which is submission to Divine will in its completest and most perfect form. By their rejection of Islam they have brought ruin upon themselves and have been deprived of God’s grace and bounties of which they had had an ample share before.
b
3:86.
383
All religions inculcate belief in the Oneness of God and submission to His Will, yet it is only in Islam that the idea of submission to God’s Will has found its consummation; for complete submission requires complete manifestation of God’s attributes and it is in Islam alone that such manifestation has taken place. So of all religious systems Islam alone deserves to be called God’s own religion in the real sense of the term. All true religions were indeed more or less Islam in their original form and their adherents Muslims in the literal sense of the term, but not till the time when religion became complete in all its different aspects was it given the name of Al-Islam, which was reserved for the final Dispensation perfected in the Qur’an. The verse further explains 2:63.
وَمَا تَفَرَّقُوٓا۟ إِلَّا مِنۢ بَعْدِ مَا جَآءَهُمُ ٱلْعِلْمُ بَغْيًۢا بَيْنَهُمْ ۚ وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ إِلَىٰٓ أَجَلٍ مُّسَمًّى لَّقُضِىَ بَيْنَهُمْ ۚ وَإِنَّ ٱلَّذِينَ أُورِثُوا۟ ٱلْكِتَٰبَ مِنۢ بَعْدِهِمْ لَفِى شَكٍّ مِّنْهُ مُرِيبٍ
مطلب یہ ہے کہ مختلف کفار کے متعلق کئی پیشگوئیاں قرآن مجید اور احادیث میں بیان ہیں اگر ان کو ابھی تباہ کر دیا جائے تو اپنے اپنے وقت پر ان پیشگوئیوں کے پورا ہونے کا کوئی امکان باقی نہیں رہتا۔ پس یہ دیر قرآن اور حدیث کے سچا کرنے کے لئے ہے نہ کہ ان لوگوں کے کسی حق کی وجہ سے۔
45:18; 98:5.
10:20; 20:130; 41:46.
45:18; 98:5.
10:20; 20:130; 41:46.
Commentary:
While the pronoun "they" in the expression "and they did not become divided" refers to the followers of the Prophets mentioned in the previous verse, the reference in the words, "those who were made to inherit the Book after them," is either to those followers of the above-mentioned Prophets who inherited the Book after those Prophets had passed away or to the people in the time of the Holy Prophet who became heirs to Divine revelation after the followers of the Israelite Prophets had defied and disobeyed the Divine Message.
d
45:18; 98:5.
e
10:20; 20:130; 41:46.
1
مطلب یہ ہے کہ مختلف کفار کے متعلق کئی پیشگوئیاں قرآن مجید اور احادیث میں بیان ہیں اگر ان کو ابھی تباہ کر دیا جائے تو اپنے اپنے وقت پر ان پیشگوئیوں کے پورا ہونے کا کوئی امکان باقی نہیں رہتا۔ پس یہ دیر قرآن اور حدیث کے سچا کرنے کے لئے ہے نہ کہ ان لوگوں کے کسی حق کی وجہ سے۔
a
45:18; 98:5.
b
10:20; 20:130; 41:46.
3612
Commentary:
While the pronoun "they" in the expression "and they did not become divided" refers to the followers of the Prophets mentioned in the previous verse, the reference in the words, "those who were made to inherit the Book after them," is either to those followers of the above-mentioned Prophets who inherited the Book after those Prophets had passed away or to the people in the time of the Holy Prophet who became heirs to Divine revelation after the followers of the Israelite Prophets had defied and disobeyed the Divine Message.
a
45:18; 98:5.
b
10:20; 20:130; 41:46.
وَءَاتَيْنَٰهُم بَيِّنَٰتٍ مِّنَ ٱلْأَمْرِ ۖ فَمَا ٱخْتَلَفُوٓا۟ إِلَّا مِنۢ بَعْدِ مَا جَآءَهُمُ ٱلْعِلْمُ بَغْيًۢا بَيْنَهُمْ ۚ إِنَّ رَبَّكَ يَقْضِى بَيْنَهُمْ يَوْمَ ٱلْقِيَٰمَةِ فِيمَا كَانُوا۟ فِيهِ يَخْتَلِفُونَ
42:15; 98:5.
"The Affair" signifies "the Affair of the Holy Prophet" and the verse purports to say that the Book of Moses contains many clear prophecies about the advent of the Holy Prophet and that the Israelites did not reject him because there was any dearth of arguments and Signs and Divine prophecies to support and establish his claim but because of 'mutual envy,' i.e. they did not like the very idea that a Prophet should have appeared from among the non-Israelites.
42:15; 98:5.
Commentary:
"The Affair" signifies "the Affair of the Holy Prophet" (see next verse) and the verse purports to say that the Book of Moses contains many clear prophecies about the advent of the Holy Prophet and that the Israelites rejected him not because there was any dearth of arguments and signs and divine prophecies to support and establish his claim but because of "mutual envy", i.e. they did not like the very idea that a Prophet should have appeared from among the non-Israelites.
d
42:15; 98:5.
1247
“这个事情” 指 “穆圣的事情”, 这节经文的大意是说, «摩西五经» 内有很多明显的关于穆圣降临的预言。以色列人拒绝他, 并不是因为缺乏论据、缺乏安拉的迹象和预言以支持并确立他的宣称, 而是因为 “彼此嫉妒”, 就是说, 他们所厌恶的是先知竟出现在非以色列人中间。
d
42:15; 98:5.
3742
Commentary:
"The Affair" signifies "the Affair of the Holy Prophet" (see next verse) and the verse purports to say that the Book of Moses contains many clear prophecies about the advent of the Holy Prophet and that the Israelites rejected him not because there was any dearth of arguments and signs and divine prophecies to support and establish his claim but because of "mutual envy", i.e. they did not like the very idea that a Prophet should have appeared from among the non-Israelites.
a
42:15; 98:5.
2711
"The Affair" signifies "the Affair of the Holy Prophet" and the verse purports to say that the Book of Moses contains many clear prophecies about the advent of the Holy Prophet and that the Israelites did not reject him because there was any dearth of arguments and Signs and Divine prophecies to support and establish his claim but because of 'mutual envy,' i.e. they did not like the very idea that a Prophet should have appeared from among the non-Israelites.