بَیِّنٰتٍ
Appears 14 times in Quran
Occurrences in Quran
Found 14 verses containing "بَیِّنٰتٍ".
وَلَقَدۡ اَنۡزَلۡنَاۤ اِلَیۡکَ اٰیٰتٍۭ بَیِّنٰتٍ ۖ وَّمَا یَکۡفُرُ بِہَاۤ اِلَّا الۡفٰسِقُوۡنَ
Commentary:
The verse purports to say that the denial of the Holy Prophet by the Jews, and for that matter by all other disbelievers, is quite unreasonable because his claim is based on convincing arguments and manifest Signs. The verse gives the lie to those who have the effrontery to assert that, according to the Quran, the Prophet of Islam showed no Signs. The greatest of the Signs shown by the Holy Prophet is the matchlessness of the Quran itself.
The word الفاسقون (the disobedient) occurring at the end of this verse means "those who first take upon themselves to observe what the Law orders and acknowledge its authority and then go against it" (Lane). This is a true picture of the Jews who rejected the Holy Prophet in spite of the fact that his coming had been foretold in their own Scriptures.
106
Commentary:
The verse purports to say that the denial of the Holy Prophet by the Jews, and for that matter by all other disbelievers, is quite unreasonable because his claim is based on convincing arguments and manifest Signs. The verse gives the lie to those who have the effrontery to assert that, according to the Quran, the Prophet of Islam showed no Signs. The greatest of the Signs shown by the Holy Prophet is the matchlessness of the Quran itself.
The word الفاسقون (the disobedient) occurring at the end of this verse means "those who first take upon themselves to observe what the Law orders and acknowledge its authority and then go against it" (Lane). This is a true picture of the Jews who rejected the Holy Prophet in spite of the fact that his coming had been foretold in their own Scriptures.
وَاِذَا تُتۡلٰی عَلَیۡہِمۡ اٰیَاتُنَا بَیِّنٰتٍ ۙ قَالَ الَّذِیۡنَ لَا یَرۡجُوۡنَ لِقَآءَنَا ائۡتِ بِقُرۡاٰنٍ غَیۡرِ ہٰذَاۤ اَوۡ بَدِّلۡہُ ۚ قُلۡ مَا یَکُوۡنُ لِیۡۤ اَنۡ اُبَدِّلَہٗ مِنۡ تِلۡقَآئِ نَفۡسِیۡۤ ۖ اِنۡ اَتَّبِعُ اِلَّا مَا یُوۡحٰۤی اِلَیَّ ۖ اِنِّیۡۤ اَخَافُ اِنۡ عَصَیۡتُ رَبِّیۡ عَذَابَ یَوۡمٍ عَظِیۡمٍ
See 10:8.
17:74.
6:51; 7:204; 46:10.
'Punishment of an awful day' signifies a national disaster.
See 10:8.
17:74.
6:51; 7:204; 46:10.
Important Words:
تلقاء (accord) is derived from لقی. They say لقیه i.e. he came face to face with him; he found or met him. توجه تلقاء النار means, he went in the direction of the fire, or towards the fire. جلس تلقاء فلان means, he sat facing him or opposite to him. فعله من تلقاء نفسه means, he did it himself; he did it of his own accord, i.e. without being led to it by someone else or without being forced to do it (Aqrab).
Commentary:
Signs (آیات) are of two kinds: (1) simple signs, and (2) clear or manifest signs. To the first class belong all things, even the smallest atom of the universe, because every one of these things points to the existence of a Creator, though it is our own faculty of reasoning that draws the inference that every created thing must have a Creator. But the signs shown at the hands of Prophets speak for themselves. They are shown to establish the truth of things hidden from our eyes, viz. the existence of God, the Day of Resurrection, the truth of the Prophets, and the nature of Divine attributes. As these signs serve as evidence for matters that concern belief, they have been spoken of as آیات بینات (clear signs), while the Signs from nature are spoken of simply as آیات (signs). All pestilences, for example, are آیات while a pestilence predicted by a Prophet of God to prove the truth of his claim is آیة بینة i.e. a clear and manifest sign, for such a pestilence serves its purpose much more clearly and definitely than a general one.
The words, those who look not for the meeting with Us say, Bring a Quran other than this or change it, show that when the leaders of disbelief saw that the hearts of their followers were becoming gradually inclined towards the truth and they were beginning to accept the new faith, they became anxious and, in order to incite their followers against the Prophet, assumed the garb of peacemakers. As men naturally love peace, the leaders of disbelief exploit this natural human desire and suggest a compromise, viz. that the Prophet should introduce no new teaching but should only assume the leadership of the people which would maintain the homogeneity of the community and save it from discord or dissension. If, however, this proposal should not meet with the Prophet’s acceptance, he should at least omit from his teachings such portions as offend against the cherished ideas of the people. When making these proposals, the ringleaders know full well that the Prophet would never accede to these unreasonable demands, which cut at the very root of his divine mission, and that in this way the people would come to think that he was too narrow-minded to give up even some of his ideas for the sake of national unity and concord. Thus they think they would succeed in making the people ignore the important fact that truth and the acceptance of a Divine Call were much more precious than mere patched-up unity and that the decline of nations was always due to the denial of divine truth. In reply to these demands of his opponents the Holy Prophet is commanded to say in this verse that he could not change a teaching which was revealed by God and which was the only means of their regeneration, for such change, instead of proving useful, was sure to prove ruinous.
The expression "of my own accord" occurring in the words, It is not for me to change it of my own accord. I only follow what is revealed to me, contains a subtle hint that Divine teachings are always in accordance with the condition of the people for whom they are sent, and hence nobody can change them of his own accord. If the Holy Prophet should himself change the teachings revealed to him, it would lead to the ruin of the people because Divine teachings, being in fitness of prevailing circumstances, can alone bring about a real spiritual and moral reformation among people and any change in these teachings would certainly be not to their good. The words, Bring a Quran other than this or change it, may also refer to the prophecies of punishment and destruction contained in the Quran. Disbelievers naturally did not like these prophecies and wanted them to be changed. The verse tells them that they could have these warnings changed only if they changed their own condition, because if a change takes place in them, the nature of the warnings would automatically change.
The words, I only follow what is revealed to me, may also mean, "In respect of the Quran I follow nothing but what is revealed to me" i.e. not only are all the words of the Quran divine but its divisions into verses and Surahs as well as the arrangement thereof are also divine. Incidentally this also does away with the objection raised by certain critics of Islam that the opening verse of each Surah, viz. بسم الله was not of Divine origin but was placed there by the Prophet himself.
Some Christian writers pretend to see this verse as an effort by the Holy Prophet to justify the alleged abrogation of certain verses of the Quran. By the words, It is not for me to change it of my own accord. I only follow what is revealed to me, the Holy Prophet is supposed by these writers to have disclaimed all responsibility for abrogation in the Quran. But this assumption is absurd. Far from justifying abrogation, the verse shows that not a single verse of the Quran has ever been abrogated. When disbelievers demanded that the Holy Prophet should make some alteration in the Quran, they did not mean that they would accept it after the demanded changes had been made. Their object in making such a demand was that, if the Holy Prophet agreed to make any change in the Quran, in compliance with their demand, they would at once say that it was not the word of God but his own composition which he altered at will to meet their wishes. But if he refused to accede to their demand, they would get a ready tool to incite the masses against him, condemning him as one who had no regard for national peace and harmony. Christian writers seem to forget the fact that if, as alleged by them, certain verses of the Quran had already been replaced by others, disbelievers had no need to resort to the above device, but could justify their objection on the basis of the abrogation that had already taken place in the Quran and could seize on it as evidence of the Quran not being the word of God. Thus the verse under comment incidentally furnishes evidence that there has been no abrogation in the Quran.
The words, the punishment of an awful day, signify a national disaster. The words mean that the teachings which are revealed by God are for the good of the people themselves and it is on acting upon them that all progress depends. So, if any change is made in these teachings, it is sure to prove detrimental to the best interests of the entire people.
c
10:8.
d
17:74.
e
6:51; 7:204; 46:10.
a
See 10:8.
b
17:74.
c
6:51; 7:204; 46:10.
1291
Important Words:
تلقاء (accord) is derived from لقی. They say لقیه i.e. he came face to face with him; he found or met him. توجه تلقاء النار means, he went in the direction of the fire, or towards the fire. جلس تلقاء فلان means, he sat facing him or opposite to him. فعله من تلقاء نفسه means, he did it himself; he did it of his own accord, i.e. without being led to it by someone else or without being forced to do it (Aqrab).
Commentary:
Signs (آیات) are of two kinds: (1) simple signs, and (2) clear or manifest signs. To the first class belong all things, even the smallest atom of the universe, because every one of these things points to the existence of a Creator, though it is our own faculty of reasoning that draws the inference that every created thing must have a Creator. But the signs shown at the hands of Prophets speak for themselves. They are shown to establish the truth of things hidden from our eyes, viz. the existence of God, the Day of Resurrection, the truth of the Prophets, and the nature of Divine attributes. As these signs serve as evidence for matters that concern belief, they have been spoken of as آیات بینات (clear signs), while the Signs from nature are spoken of simply as آیات (signs). All pestilences, for example, are آیات while a pestilence predicted by a Prophet of God to prove the truth of his claim is آیة بینة i.e. a clear and manifest sign, for such a pestilence serves its purpose much more clearly and definitely than a general one.
The words, those who look not for the meeting with Us say, Bring a Quran other than this or change it, show that when the leaders of disbelief saw that the hearts of their followers were becoming gradually inclined towards the truth and they were beginning to accept the new faith, they became anxious and, in order to incite their followers against the Prophet, assumed the garb of peacemakers. As men naturally love peace, the leaders of disbelief exploit this natural human desire and suggest a compromise, viz. that the Prophet should introduce no new teaching but should only assume the leadership of the people which would maintain the homogeneity of the community and save it from discord or dissension. If, however, this proposal should not meet with the Prophet’s acceptance, he should at least omit from his teachings such portions as offend against the cherished ideas of the people. When making these proposals, the ringleaders know full well that the Prophet would never accede to these unreasonable demands, which cut at the very root of his divine mission, and that in this way the people would come to think that he was too narrow-minded to give up even some of his ideas for the sake of national unity and concord. Thus they think they would succeed in making the people ignore the important fact that truth and the acceptance of a Divine Call were much more precious than mere patched-up unity and that the decline of nations was always due to the denial of divine truth. In reply to these demands of his opponents the Holy Prophet is commanded to say in this verse that he could not change a teaching which was revealed by God and which was the only means of their regeneration, for such change, instead of proving useful, was sure to prove ruinous.
The expression "of my own accord" occurring in the words, It is not for me to change it of my own accord. I only follow what is revealed to me, contains a subtle hint that Divine teachings are always in accordance with the condition of the people for whom they are sent, and hence nobody can change them of his own accord. If the Holy Prophet should himself change the teachings revealed to him, it would lead to the ruin of the people because Divine teachings, being in fitness of prevailing circumstances, can alone bring about a real spiritual and moral reformation among people and any change in these teachings would certainly be not to their good. The words, Bring a Quran other than this or change it, may also refer to the prophecies of punishment and destruction contained in the Quran. Disbelievers naturally did not like these prophecies and wanted them to be changed. The verse tells them that they could have these warnings changed only if they changed their own condition, because if a change takes place in them, the nature of the warnings would automatically change.
The words, I only follow what is revealed to me, may also mean, "In respect of the Quran I follow nothing but what is revealed to me" i.e. not only are all the words of the Quran divine but its divisions into verses and Surahs as well as the arrangement thereof are also divine. Incidentally this also does away with the objection raised by certain critics of Islam that the opening verse of each Surah, viz. بسم الله was not of Divine origin but was placed there by the Prophet himself.
Some Christian writers pretend to see this verse as an effort by the Holy Prophet to justify the alleged abrogation of certain verses of the Quran. By the words, It is not for me to change it of my own accord. I only follow what is revealed to me, the Holy Prophet is supposed by these writers to have disclaimed all responsibility for abrogation in the Quran. But this assumption is absurd. Far from justifying abrogation, the verse shows that not a single verse of the Quran has ever been abrogated. When disbelievers demanded that the Holy Prophet should make some alteration in the Quran, they did not mean that they would accept it after the demanded changes had been made. Their object in making such a demand was that, if the Holy Prophet agreed to make any change in the Quran, in compliance with their demand, they would at once say that it was not the word of God but his own composition which he altered at will to meet their wishes. But if he refused to accede to their demand, they would get a ready tool to incite the masses against him, condemning him as one who had no regard for national peace and harmony. Christian writers seem to forget the fact that if, as alleged by them, certain verses of the Quran had already been replaced by others, disbelievers had no need to resort to the above device, but could justify their objection on the basis of the abrogation that had already taken place in the Quran and could seize on it as evidence of the Quran not being the word of God. Thus the verse under comment incidentally furnishes evidence that there has been no abrogation in the Quran.
The words, the punishment of an awful day, signify a national disaster. The words mean that the teachings which are revealed by God are for the good of the people themselves and it is on acting upon them that all progress depends. So, if any change is made in these teachings, it is sure to prove detrimental to the best interests of the entire people.
a
See 10:8.
b
17:74.
c
6:51; 7:204; 46:10.
1244
'Punishment of an awful day' signifies a national disaster.
وَلَقَدۡ اٰتَیۡنَا مُوۡسٰی تِسۡعَ اٰیٰتٍۭ بَیِّنٰتٍ ۖ فَسۡـَٔلۡ بَنِیۡۤ اِسۡرٰٓءِیۡلَ اِذۡ جَآءَہُمۡ فَقَالَ لَہٗ فِرۡعَوۡنُ اِنِّیۡ لَاَظُنُّکَ یٰمُوۡسٰی مَسۡحُوۡرًا
دیکھیئے سورۂ اعراف نوٹ آیت ۱۳۴۔
27:14; 28:37; 40:25.
7:104; 27:13.
These nine Signs mentioned elsewhere in the Qur’an are, (a) the rod (7:108); (b) the white hand (7:109); (c), (d) drought and scarcity of fruits (7:131); (e) the storm; (f) the locusts; (g) the lice; (h) the frogs; and (i) the punishment of the blood (7:134).
7:104; 27:13.
27:14; 28:37; 40:25.
Commentary:
The nine signs alluded to in this verse have been mentioned elsewhere in the Quran. They are as follows: (a) the rod (7:108); (b) the white hand (7:109); (c), (d) drought and scarcity of fruits which means the death of the first born children (7:131); (e) the storm; (f) the locusts; (g) the lice; (h) the frogs; and (i) the punishment of the blood (7:134). The Bible gives a strange description of these signs. Some of them were miracles pure and simple, such as the miracle of the rod and the radiant hand, while others served both as signs and as punishment. In 7:134 these Signs have been described as آیات مفصلات; the word مفصلات indicating that they were shown at intervals. Reference to these signs in this verse implies that similar signs will be shown to the Jews by the Holy Prophet and that like Pharaoh they would not benefit by them and like him they too would incur God’s displeasure and be visited with heavenly punishment.
b
7:104; 27:13.
c
27:14; 28:37; 40:25.
735
«古兰经» 其他经文中所谈到的这九个迹象是: (a) 那根手杖 (7:108); (b) 白手 (7:109); (c) 干旱, (d) 缺乏果实 (7:131); (e) 风暴; (f) 蝗虫; (g) 虱子; (h) 青蛙以及 (i) 血的惩罚 (7:134)。
1
دیکھیئے سورۂ اعراف نوٹ آیت ۱۳۴۔
a
7:104; 27:13.
b
27:14; 28:37; 40:25.
2030
Commentary:
The nine signs alluded to in this verse have been mentioned elsewhere in the Quran. They are as follows: (a) the rod (7:108); (b) the white hand (7:109); (c), (d) drought and scarcity of fruits which means the death of the first born children (7:131); (e) the storm; (f) the locusts; (g) the lice; (h) the frogs; and (i) the punishment of the blood (7:134). The Bible gives a strange description of these signs. Some of them were miracles pure and simple, such as the miracle of the rod and the radiant hand, while others served both as signs and as punishment. In 7:134 these Signs have been described as آیات مفصلات; the word مفصلات indicating that they were shown at intervals. Reference to these signs in this verse implies that similar signs will be shown to the Jews by the Holy Prophet and that like Pharaoh they would not benefit by them and like him they too would incur God’s displeasure and be visited with heavenly punishment.
a
27:14; 28:37; 40:25.
b
7:104; 27:13.
1657
These nine Signs mentioned elsewhere in the Qur’an are, (a) the rod (7:108); (b) the white hand (7:109); (c), (d) drought and scarcity of fruits (7:131); (e) the storm; (f) the locusts; (g) the lice; (h) the frogs; and (i) the punishment of the blood (7:134).
وَاِذَا تُتۡلٰی عَلَیۡہِمۡ اٰیٰتُنَا بَیِّنٰتٍ قَالَ الَّذِیۡنَ کَفَرُوۡا لِلَّذِیۡنَ اٰمَنُوۡۤا اَیُّ الۡفَرِیۡقَیۡنِ خَیۡرٌ مَّقَامًا وَّاَحۡسَنُ نَدِیًّا
单纯的标志、征象或迹象是把其证据的基础建立在理性、智力和经验之上。而这些证据指出一个事物的存在和目的并使其得到承认。但是明显的征象是那些征象和证据或理性, 它们不仅指出并证明那件事物的存在, 而且适用于需要指证的时与事, 同时也有其要完成的高尚目的。
Mere 'Signs' are those proofs and arguments based on reason, intellect and experience which point to the existence of a thing, its aim and purpose, and establish it. But 'manifest Signs' are those Signs and arguments or reasons which not only point to the existence of a thing and prove it, but are quite suited to the occasion and to the problem they are intended to prove and which also have a very noble and sublime purpose to serve, that they eminently do.
Important Words:
ندیاً (assembly) is derived from ندا. They say ندا القوم i.e. the people gathered and came to a meeting. ندی means, النادی i.e. an assembly (Aqrab).
Commentary:
آیات (Signs) are those proofs and arguments based on reason, intellect and experience, which point to the existence of a thing, its aim and purpose, and establish it. آیات بینات (manifest Signs) are those Signs and arguments or reasons which not only point to the existence of a thing and prove it but are quite suited to the occasion and to the problem which they are intended to prove, and they have a very noble and sublime purpose to serve which they eminently do.
This verse shows that Western nations are very proud of their material pomp and wealth and are proud also of their civilization and culture, the order of their society and their way of life and their military organizations and vast numbers.
806
单纯的标志、征象或迹象是把其证据的基础建立在理性、智力和经验之上。而这些证据指出一个事物的存在和目的并使其得到承认。但是明显的征象是那些征象和证据或理性, 它们不仅指出并证明那件事物的存在, 而且适用于需要指证的时与事, 同时也有其要完成的高尚目的。
2213
Important Words:
ندیاً (assembly) is derived from ندا. They say ندا القوم i.e. the people gathered and came to a meeting. ندی means, النادی i.e. an assembly (Aqrab).
Commentary:
آیات (Signs) are those proofs and arguments based on reason, intellect and experience, which point to the existence of a thing, its aim and purpose, and establish it. آیات بینات (manifest Signs) are those Signs and arguments or reasons which not only point to the existence of a thing and prove it but are quite suited to the occasion and to the problem which they are intended to prove, and they have a very noble and sublime purpose to serve which they eminently do.
This verse shows that Western nations are very proud of their material pomp and wealth and are proud also of their civilization and culture, the order of their society and their way of life and their military organizations and vast numbers.
1794
Mere 'Signs' are those proofs and arguments based on reason, intellect and experience which point to the existence of a thing, its aim and purpose, and establish it. But 'manifest Signs' are those Signs and arguments or reasons which not only point to the existence of a thing and prove it, but are quite suited to the occasion and to the problem they are intended to prove and which also have a very noble and sublime purpose to serve, that they eminently do.
وَکَذٰلِکَ اَنۡزَلۡنٰہُ اٰیٰتٍۭ بَیِّنٰتٍ وَّاَنَّ اللّٰہَ یَہۡدِیۡ مَنۡ یُّرِیۡدُ
وَاِذَا تُتۡلٰی عَلَیۡہِمۡ اٰیٰتُنَا بَیِّنٰتٍ تَعۡرِفُ فِیۡ وُجُوۡہِ الَّذِیۡنَ کَفَرُوا الۡمُنۡکَرَ ۖ یَکَادُوۡنَ یَسۡطُوۡنَ بِالَّذِیۡنَ یَتۡلُوۡنَ عَلَیۡہِمۡ اٰیٰتِنَا ۗ قُلۡ اَفَاُنَبِّئُکُمۡ بِشَرٍّ مِّنۡ ذٰلِکُمُ ۗ اَلنَّارُ وَعَدَہَا اللّٰہُ الَّذِیۡنَ کَفَرُوۡا ۖ وَبِئۡسَ الۡمَصِیۡرُ
5:61.
17:47: 23:67, 68; 39:46.
17:47; 23:67-68; 39:46.
5:61.
Important Words:
یسطون (would attack) is formed from سطا. They say سطا به او علیه i.e. he sprang or rushed upon him and overpowered him; he made an assault or attack upon him. سطا الفرس means, the horse went at random or in a headlong manner, not obeying guidance; he went with wide step or raised his tail in running. سطا الماء means, the water was or became abundant (Lane & Aqrab).
b
17:47: 23:67, 68; 39:46.
c
5:61.
c
17:47; 23:67-68; 39:46.
d
5:61.
2501
Important Words:
یسطون (would attack) is formed from سطا. They say سطا به او علیه i.e. he sprang or rushed upon him and overpowered him; he made an assault or attack upon him. سطا الفرس means, the horse went at random or in a headlong manner, not obeying guidance; he went with wide step or raised his tail in running. سطا الماء means, the water was or became abundant (Lane & Aqrab).
a
5:61.
d
17:47: 23:67, 68; 39:46.
سُوۡرَۃٌ اَنۡزَلۡنٰہَا وَفَرَضۡنٰہَا وَاَنۡزَلۡنَا فِیۡہَاۤ اٰیٰتٍۭ بَیِّنٰتٍ لَّعَلَّکُمۡ تَذَکَّرُوۡنَ
«古兰经» 所有经章中, 这一章特称为 سُوْرَة (Surah)。它的意义是, 由于 سُوْرَة (Surah) 这个单词意指高位或显职, 穆斯林如能按照本章所体现的律令和经律行动, 就能上升到非常光荣和崇高的地位。
Of all the Quranic Chapters, the present one has been specifically called 'a Surah,' the significance being that as the word, "Surah," means rank or dignity, the Muslims by acting upon the commandments and ordinances embodied in this Surah can and will rise to great honour and dignity.
The emphasis on the words, which We have revealed and the ordinances of which We have made obligatory, points to the great importance of the commandments of this Surah inasmuch as all other Quranic Chapters also have been revealed by God and their commandments have also been made obligatory.
It is to be regretted that in slavish imitation of the customs and manners of other nations the Muslims have infringed and violated the commandments of this Surah more than the ordinances embodied in other Surahs of the Qur’an.
Important Words:
سورة (chapter) is infinitive noun from سار. They say سار الحائط i.e. he scaled the wall. سار الیه means, he jumped upon him and attacked him. سورة means, trace, mark, sign; rank, dignity, degree, excellence; a very high and beautiful building; a thing complete and perfect; part or portion of a thing; a chapter of the Quran. They say له عندک سورة i.e. he has a rank or dignity with you, i.e. you respect him. له سورة فی المجد means, he possesses a degree or rank in dignity. فأتوا بسورة من مثله means, so bring a chapter like it (Lane, Aqrab & Qurtubi).
فرضنا ھا (We have made it obligatory). فرضه means, he made a notch or an incision in it, namely, a piece of wood. فرضmeans, (1) He (God) made a thing or prayer or statutes or ordinances obligatory or binding upon men, (2) he (the Prophet) instituted or prescribed a thing as an ordinance or statute; (3) he (a judge) decreed or adjudged; he assigned or appointed a particular time for doing a thing or he determined or defined or limited it. They say فرض اللّٰه الاحکام علی عبادہ i.e. God has made the commandments obligatory on His servants. فرضناھا means, in which We have set down the obligatory statutes (Lane & Aqrab).
Commentary:
All the different chapters of the Quran are called Surahs. But the present chapter has been specifically called a Surahbecause it draws pointed attention to the importance of its contents. The implication of the use of the word Surah—also meaning rank or dignity—is that Muslims by acting upon the commandments and ordinances embodied in this Surahwould make great social progress and attain national eminence, glory and dignity. The emphasis on the words, "which We have revealed and which We have made obligatory," also points to the great importance of the commandments of this Surah inasmuch as all other Quranic Surahs also have been revealed by God and their commandments have also been made obligatory and the present Surah possesses no peculiarity in this respect. The implication also seems to be that whereas the commandments contained in this Surah are specially intended to raise the moral standard of the Muslim community and to make them a great nation, they would be neglected and ignored by them; and regrettably it has so happened. In slavish imitation of the customs and manners of other nations the Muslims have infringed and violated the commandments of this Surah more than the ordinances embodied in other chapters of the Quran.
The words, "that you may remember," signify that Muslims should not ignore the important lesson that the Surah has been revealed for their social and moral uplift, leading ultimately to their spiritual advancement. They should remember that just as defiance of commandments about sexual relations does serious injury to physical and social development of a people, similarly wrong spiritual connections lead to moral and spiritual deterioration.
898
«古兰经» 所有经章中, 这一章特称为 سُوْرَة (Surah)。它的意义是, 由于 سُوْرَة (Surah) 这个单词意指高位或显职, 穆斯林如能按照本章所体现的律令和经律行动, 就能上升到非常光荣和崇高的地位。
2591
Important Words:
سورة (chapter) is infinitive noun from سار. They say سار الحائط i.e. he scaled the wall. سار الیه means, he jumped upon him and attacked him. سورة means, trace, mark, sign; rank, dignity, degree, excellence; a very high and beautiful building; a thing complete and perfect; part or portion of a thing; a chapter of the Quran. They say له عندک سورة i.e. he has a rank or dignity with you, i.e. you respect him. له سورة فی المجد means, he possesses a degree or rank in dignity. فأتوا بسورة من مثله means, so bring a chapter like it (Lane, Aqrab & Qurtubi).
فرضنا ھا (We have made it obligatory). فرضه means, he made a notch or an incision in it, namely, a piece of wood. فرضmeans, (1) He (God) made a thing or prayer or statutes or ordinances obligatory or binding upon men, (2) he (the Prophet) instituted or prescribed a thing as an ordinance or statute; (3) he (a judge) decreed or adjudged; he assigned or appointed a particular time for doing a thing or he determined or defined or limited it. They say فرض اللّٰه الاحکام علی عبادہ i.e. God has made the commandments obligatory on His servants. فرضناھا means, in which We have set down the obligatory statutes (Lane & Aqrab).
Commentary:
All the different chapters of the Quran are called Surahs. But the present chapter has been specifically called a Surahbecause it draws pointed attention to the importance of its contents. The implication of the use of the word Surah—also meaning rank or dignity—is that Muslims by acting upon the commandments and ordinances embodied in this Surahwould make great social progress and attain national eminence, glory and dignity. The emphasis on the words, "which We have revealed and which We have made obligatory," also points to the great importance of the commandments of this Surah inasmuch as all other Quranic Surahs also have been revealed by God and their commandments have also been made obligatory and the present Surah possesses no peculiarity in this respect. The implication also seems to be that whereas the commandments contained in this Surah are specially intended to raise the moral standard of the Muslim community and to make them a great nation, they would be neglected and ignored by them; and regrettably it has so happened. In slavish imitation of the customs and manners of other nations the Muslims have infringed and violated the commandments of this Surah more than the ordinances embodied in other chapters of the Quran.
The words, "that you may remember," signify that Muslims should not ignore the important lesson that the Surah has been revealed for their social and moral uplift, leading ultimately to their spiritual advancement. They should remember that just as defiance of commandments about sexual relations does serious injury to physical and social development of a people, similarly wrong spiritual connections lead to moral and spiritual deterioration.
2023
Of all the Quranic Chapters, the present one has been specifically called 'a Surah,' the significance being that as the word, "Surah," means rank or dignity, the Muslims by acting upon the commandments and ordinances embodied in this Surah can and will rise to great honour and dignity.
2024
The emphasis on the words, which We have revealed and the ordinances of which We have made obligatory, points to the great importance of the commandments of this Surah inasmuch as all other Quranic Chapters also have been revealed by God and their commandments have also been made obligatory.
2025
It is to be regretted that in slavish imitation of the customs and manners of other nations the Muslims have infringed and violated the commandments of this Surah more than the ordinances embodied in other Surahs of the Qur’an.
فَلَمَّا جَآءَہُمۡ مُّوۡسٰی بِاٰیٰتِنَا بَیِّنٰتٍ قَالُوۡا مَا ہٰذَاۤ اِلَّا سِحۡرٌ مُّفۡتَرًی وَّمَا سَمِعۡنَا بِہٰذَا فِیۡۤ اٰبَآئِنَا الۡاَوَّلِیۡنَ
29:40.
29:40.
29:40.
b
29:40.
a
29:40.
a
29:40.
وَاِذَا تُتۡلٰی عَلَیۡہِمۡ اٰیٰتُنَا بَیِّنٰتٍ قَالُوۡا مَا ہٰذَاۤ اِلَّا رَجُلٌ یُّرِیۡدُ اَنۡ یَّصُدَّکُمۡ عَمَّا کَانَ یَعۡبُدُ اٰبَآؤُکُمۡ وَقَالُوۡا مَا ہٰذَاۤ اِلَّاۤ اِفۡکٌ مُّفۡتَرًی ۚ وَقَالَ الَّذِیۡنَ کَفَرُوۡا لِلۡحَقِّ لَمَّا جَآءَہُمۡ اِنۡ ہٰذَاۤ اِلَّا سِحۡرٌ مُّبِیۡنٌ
17:95; 23:25.
سِحْر کے معنے عربی زبان میں جادو کے بھی ہوتے ہیں اور دلفریب بات کے بھی۔ پس جب کفار یہ دیکھتے تھے کہ قرآن کریم میں بیان کردہ کامل سچائیاں لوگوں کے دلوں کو موہ رہی ہیں تو وہ اپنے ساتھیوں کو دھوکا دینے کے لئے یہ کہتے تھے کہ محمد رسول اللہ صلی اللہ علیہ وسلم دھوکا دینے والے الفاظ میں کچھ باتیں کہہ دیتا ہے ورنہ ہے وہ (نَعُوْذُ بِاللّٰہ) جھوٹا۔
17:95; 23:25.
17:95; 23:25.
Commentary:
This verse sums up the subject matter of the whole Surah. The preceding verses deal with the mission of the Holy Prophet and answer the criticisms and objections of disbelievers against him. Their first objection was that the Prophet had split up the people into groups and parties and thus had sought to carve out of this chaos a new community for himself and to impose his leadership on them (v. 8). This objection was answered by a reference to the Divine practice that whenever there came a Prophet into the world, the people to whom he preached his Message naturally became split up into two hostile camps with the result that those who accepted it and followed the Prophet’s lead triumphed over their opponents and became a strong community. To this the disbelievers would retort that the Prophet could not succeed in the face of their great resources, power and numbers (v. 36). When this objection was also refuted by the argument that power and wealth belonged to God and that it was not these things but right beliefs and good actions that led to the success and prosperity of a people and that Muslims being righteous and holding right beliefs were destined to triumph over them (vv. 37-40), the disbelievers pretended to derive consolation from the false and flimsy plea that the Prophet could not succeed because three great factors worked towards his failure, viz. that he acted against the old traditions of their forefathers, that he was a liar and an impostor and that he employed unfair and deceitful means for the furtherance of his cause and held out false promises. It is to these three objections of disbelievers that the verse under comment refers.
f
17:95; 23:25.
1
سِحْر کے معنے عربی زبان میں جادو کے بھی ہوتے ہیں اور دلفریب بات کے بھی۔ پس جب کفار یہ دیکھتے تھے کہ قرآن کریم میں بیان کردہ کامل سچائیاں لوگوں کے دلوں کو موہ رہی ہیں تو وہ اپنے ساتھیوں کو دھوکا دینے کے لئے یہ کہتے تھے کہ محمد رسول اللہ صلی اللہ علیہ وسلم دھوکا دینے والے الفاظ میں کچھ باتیں کہہ دیتا ہے ورنہ ہے وہ (نَعُوْذُ بِاللّٰہ) جھوٹا۔
c
17:95; 23:25.
3165
Commentary:
This verse sums up the subject matter of the whole Surah. The preceding verses deal with the mission of the Holy Prophet and answer the criticisms and objections of disbelievers against him. Their first objection was that the Prophet had split up the people into groups and parties and thus had sought to carve out of this chaos a new community for himself and to impose his leadership on them (v. 8). This objection was answered by a reference to the Divine practice that whenever there came a Prophet into the world, the people to whom he preached his Message naturally became split up into two hostile camps with the result that those who accepted it and followed the Prophet’s lead triumphed over their opponents and became a strong community. To this the disbelievers would retort that the Prophet could not succeed in the face of their great resources, power and numbers (v. 36). When this objection was also refuted by the argument that power and wealth belonged to God and that it was not these things but right beliefs and good actions that led to the success and prosperity of a people and that Muslims being righteous and holding right beliefs were destined to triumph over them (vv. 37-40), the disbelievers pretended to derive consolation from the false and flimsy plea that the Prophet could not succeed because three great factors worked towards his failure, viz. that he acted against the old traditions of their forefathers, that he was a liar and an impostor and that he employed unfair and deceitful means for the furtherance of his cause and held out false promises. It is to these three objections of disbelievers that the verse under comment refers.
c
17:95; 23:25.
وَاٰتَیۡنٰہُمۡ بَیِّنٰتٍ مِّنَ الۡاَمۡرِ ۖ فَمَا اخۡتَلَفُوۡۤا اِلَّا مِنۡۢ بَعۡدِ مَا جَآءَہُمُ الۡعِلۡمُ بَغۡیًۢا بَیۡنَہُمۡ ۚ اِنَّ رَبَّکَ یَقۡضِیۡ بَیۡنَہُمۡ یَوۡمَ الۡقِیٰمَۃِ فِیۡمَا کَانُوۡا فِیۡہِ یَخۡتَلِفُوۡنَ
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.
وَاِذَا تُتۡلٰی عَلَیۡہِمۡ اٰیٰتُنَا بَیِّنٰتٍ مَّا کَانَ حُجَّتَہُمۡ اِلَّاۤ اَنۡ قَالُوا ائۡتُوۡا بِاٰبَآئِنَاۤ اِنۡ کُنۡتُمۡ صٰدِقِیۡنَ
حُجَّة (Hujjah) 意谓辩论;抗辩;词托;争论。(Lane)
Hujjah means, argument; plea; excuse; contention (Lane).
1249
حُجَّة (Hujjah) 意谓辩论;抗辩;词托;争论。(Lane)
2714
Hujjah means, argument; plea; excuse; contention (Lane).
وَاِذَا تُتۡلٰی عَلَیۡہِمۡ اٰیٰتُنَا بَیِّنٰتٍ قَالَ الَّذِیۡنَ کَفَرُوۡا لِلۡحَقِّ لَمَّا جَآءَہُمۡ ہٰذَا سِحۡرٌ مُّبِیۡنٌ
34:44; 61:7.
34:44; 61:7.
34:44; 61:7.
c
34:44; 61:7.
a
34:44; 61:7.
c
34:44; 61:7.
ہُوَ الَّذِیۡ یُنَزِّلُ عَلٰی عَبۡدِہٖۤ اٰیٰتٍۭ بَیِّنٰتٍ لِّیُخۡرِجَکُمۡ مِّنَ الظُّلُمٰتِ اِلَی النُّوۡرِ ۚ وَاِنَّ اللّٰہَ بِکُمۡ لَرَءُوۡفٌ رَّحِیۡمٌ
c
22:17; 24:35; 58:6.
d
14:6; 33:44.
a
22:17; 24:35; 58:6.
b
14:6; 33:44; 65:12.
a
22:17; 24:35; 58:6.
b
14:6; 33:44.
اِنَّ الَّذِیۡنَ یُحَآدُّوۡنَ اللّٰہَ وَرَسُوۡلَہٗ کُبِتُوۡا کَمَا کُبِتَ الَّذِیۡنَ مِنۡ قَبۡلِہِمۡ ۚ وَقَدۡ اَنۡزَلۡنَاۤ اٰیٰتٍۭ بَیِّنٰتٍ ۚ وَلِلۡکٰفِرِیۡنَ عَذَابٌ مُّہِیۡنٌ
9:63.
9:63.
Calling one’s wife "mother" is tantamount to opposing God—so hideous is the offence. Befittingly the subject of opposition to truth by the Jews and the Hypocrites is introduced in this verse.
9:63.
22:17; 24:35; 57:10.
Important Words:
کبتوا (will be abused). کبته means, he threw him down prostrate. کبت اللّٰه الکافر means, God prostrated the disbeliever, and deprived him of what he desired, or disappointed him, or caused him to fail in attaining his desire; he routed him or put him to flight; he turned him away or averted him; he abused; debased him, rendered him vile, despicable or ignominious. (Aqrab)
Commentary:
Calling one’s wife "mother" is tantamount to opposing God—so hideous is the offence. Befittingly the subject of opposition to truth by the Jews and hypocrites is introduced in this verse.
The words "and We have sent clear signs," show that Divine punishment overtakes the sinners after their sins have been fully established and their guilt brought home to them.
a
9:63.
a
9:63.
b
22:17; 24:35; 57:10.
4176
Important Words:
کبتوا (will be abused). کبته means, he threw him down prostrate. کبت اللّٰه الکافر means, God prostrated the disbeliever, and deprived him of what he desired, or disappointed him, or caused him to fail in attaining his desire; he routed him or put him to flight; he turned him away or averted him; he abused; debased him, rendered him vile, despicable or ignominious. (Aqrab)
Commentary:
Calling one’s wife "mother" is tantamount to opposing God—so hideous is the offence. Befittingly the subject of opposition to truth by the Jews and hypocrites is introduced in this verse.
The words "and We have sent clear signs," show that Divine punishment overtakes the sinners after their sins have been fully established and their guilt brought home to them.
a
9:63.
3004
Calling one’s wife "mother" is tantamount to opposing God—so hideous is the offence. Befittingly the subject of opposition to truth by the Jews and the Hypocrites is introduced in this verse.