تَصْدِيقَ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "تَصْدِيقَ".
وَمَا كَانَ هَٰذَا ٱلْقُرْءَانُ أَن يُفْتَرَىٰ مِن دُونِ ٱللَّهِ وَلَٰكِن تَصْدِيقَ ٱلَّذِى بَيْنَ يَدَيْهِ وَتَفْصِيلَ ٱلْكِتَٰبِ لَا رَيْبَ فِيهِ مِن رَّبِّ ٱلْعَٰلَمِينَ
12:112; 16:90.
这节经文举出五个非常有说服力的理由来表明 «古兰经» 是安拉降示的言语: (a) 它述及非人力能知道的、只有安拉能降示的这样的论题。(b) 过去许多先知的预言都源自安拉的启示。(c) 它解说并阐明过去各种经典的教义, 其清楚和全面程度非其他经典所能及。(d) 它包含可以证明它源出安拉启示的所有理由和论据, 毋需任何人或书藉的有关帮助和证明。(e) 它不像过去的经典, 它可以满足全人类在所有情况之下的精神需要和要求。
یعنی تبھی اس تمام مخلوقات کے لئے ضروری تعلیم موجود ہے۔
12:112; 16:90.
The verse gives five very cogent reasons to show that the Qur’an is the revealed Word of God: (a) It deals with such themes as are beyond the power of man to know and as can be revealed by God alone. (b) The prophecies of the previous Prophets establish its Divine origin. (c) It explains and expounds the teachings of previous Scriptures in such a clear and comprehensive manner as no other Scripture has done. (d) It contains all the reasons and arguments needed to prove its Divine origin and does not require the help or support of any outside person or book for this purpose. (e) Unlike former Scriptures it satisfies the moral needs and requirements of all mankind under all circumstances.
12:112; 16:90.
Commentary:
The previous verse dealt with the subject that it was necessary for God to have sent down revelation for the guidance of mankind and that it is not in the power of anyone else to provide such spiritual guidance. From a discussion of the subject in principle, the Quran in this verse turns to the particular question, whether the Quran could be the word of man. It answers this question in the negative and gives five very cogent reasons to show that it is indeed the revealed word of God.
The first argument hinted at in the words, except Allah, is that the Quran comprises such subjects as are beyond the power of man to know and as can be revealed by God alone. Now among the things which are known to God alone are matters which pertain to the unseen, viz. prophecies about great events of the future; and there can be no doubt about the Divine origin of a book which contains things which are known to God alone.
The second argument given here to prove the Divine origin of the Quran is that not only do its own prophecies contradict the idea of its having been forged and fabricated by a man but the prophecies of the previous Prophets also establish its Divine origin. This is hinted at in the words, it fulfils that which is before it; and obviously no man-made book has the power to fulfil in itself prophecies foretold in previous Scriptures.
It is a peculiar characteristic of the Quran that, instead of speaking of former Prophets as bearing witness to the truth of the latter Prophets, it represents the latter as fulfilling what the former Prophets have said, the reason being that whereas former Prophets do indeed predict the advent of the Prophets that are to come after them, the latter Prophets establish the truth of the former Prophets by making their appearance exactly at the time and in the manner foretold. The best way of expressing this idea is the one that has been followed by the Quran. For, to say that the former Prophets bear testimony to the truth of such and such a Prophet or of such and such a revelation, is not so effective as to say that it is only by means of the present revelation or the present Prophet that the truth of the former Prophets can now become established. This is a line of reasoning which the followers of the former Prophets dare not reject.
The third argument embodied in this verse is hinted at in the words, an exposition of the Law, i.e. the Quran explains and expounds the teachings of previous Scriptures. This also constitutes a very strong proof of the truth of the Quran. The previous Scriptures require the help of the Quran for the exposition and elucidation of their teachings. The Torah, the Gospels, the Vedas, the Zend-Avesta, all discuss such great spiritual problems as the Unity of God, revelation, Divine attributes, prophethood, life after death, moral and spiritual conditions, etc., but none of these books deals with these questions in such a manner as to make them perfectly clear and understandable, and their ambiguities and obscurities have to be explained with the help of the Quran. So in the verse under comment the claim is made that the Quran explains and clarifies those parts of previous Scriptures about which so much vagueness and obscurity exists and disbelievers are told that, if they deny the Divine origin of the Quran, they will have to admit that the All-Knowing God Himself was unable to put so much spiritual knowledge in all the former revealed books as this human being (the Prophet of Islam) has succeeded in placing in this small Book, the Quran. So the followers of other faiths will have either to admit the Divine origin of the Quran or deny previous Scriptures also.
The fourth argument given in this verse is contained in the words, There is no doubt about it, which means that the Quran contains all the reasons and arguments needed to prove its Divine origin and does not require the help or support of any outside person or book for that purpose. It deals with various social, moral and spiritual problems in such a perfect and exhaustive manner that he who ponders over it dispassionately can readily see that the Quran makes no claim which it does not support with cogent reasons and powerful arguments. This constitutes irrefutable evidence of the fact that this Book has indeed proceeded from God; for the Quran demands our belief in many unseen things and it is not in the power of man to prove unseen things by intellectual reasoning alone without the help of observation and experience. But obviously man cannot provide bases of observation and experience for things unseen. Only God can do it.
The fifth argument of the Divine origin of the Quran as given in this verse is contained in the words, It is from the Lord of all the worlds. This is to hint that by means of the Quran the Divine attribute of Rabbul ‘Alamin (Lord of all the worlds) has been made manifest to all mankind. The Quran is not meant to satisfy the need and requirements of a particular people or a particular period only, as were the previous Scriptures, but is meant for all nations and all ages. Now it is impossible for a human being to produce a book which should satisfy the requirements of all mankind for all time. Man is naturally influenced by his environment and ordinarily foresees and seeks to meet his immediate needs only. It is God alone Who can give such teachings as are equally useful for all times and all peoples and as are unaffected by changes in time and in the conditions and circumstances of man. The Quran embodies such teachings.
b
12:112; 16:90.
591
这节经文举出五个非常有说服力的理由来表明 «古兰经» 是安拉降示的言语: (a) 它述及非人力能知道的、只有安拉能降示的这样的论题。(b) 过去许多先知的预言都源自安拉的启示。(c) 它解说并阐明过去各种经典的教义, 其清楚和全面程度非其他经典所能及。(d) 它包含可以证明它源出安拉启示的所有理由和论据, 毋需任何人或书藉的有关帮助和证明。(e) 它不像过去的经典, 它可以满足全人类在所有情况之下的精神需要和要求。
1
یعنی تبھی اس تمام مخلوقات کے لئے ضروری تعلیم موجود ہے۔
a
12:112; 16:90.
1313
Commentary:
The previous verse dealt with the subject that it was necessary for God to have sent down revelation for the guidance of mankind and that it is not in the power of anyone else to provide such spiritual guidance. From a discussion of the subject in principle, the Quran in this verse turns to the particular question, whether the Quran could be the word of man. It answers this question in the negative and gives five very cogent reasons to show that it is indeed the revealed word of God.
The first argument hinted at in the words, except Allah, is that the Quran comprises such subjects as are beyond the power of man to know and as can be revealed by God alone. Now among the things which are known to God alone are matters which pertain to the unseen, viz. prophecies about great events of the future; and there can be no doubt about the Divine origin of a book which contains things which are known to God alone.
The second argument given here to prove the Divine origin of the Quran is that not only do its own prophecies contradict the idea of its having been forged and fabricated by a man but the prophecies of the previous Prophets also establish its Divine origin. This is hinted at in the words, it fulfils that which is before it; and obviously no man-made book has the power to fulfil in itself prophecies foretold in previous Scriptures.
It is a peculiar characteristic of the Quran that, instead of speaking of former Prophets as bearing witness to the truth of the latter Prophets, it represents the latter as fulfilling what the former Prophets have said, the reason being that whereas former Prophets do indeed predict the advent of the Prophets that are to come after them, the latter Prophets establish the truth of the former Prophets by making their appearance exactly at the time and in the manner foretold. The best way of expressing this idea is the one that has been followed by the Quran. For, to say that the former Prophets bear testimony to the truth of such and such a Prophet or of such and such a revelation, is not so effective as to say that it is only by means of the present revelation or the present Prophet that the truth of the former Prophets can now become established. This is a line of reasoning which the followers of the former Prophets dare not reject.
The third argument embodied in this verse is hinted at in the words, an exposition of the Law, i.e. the Quran explains and expounds the teachings of previous Scriptures. This also constitutes a very strong proof of the truth of the Quran. The previous Scriptures require the help of the Quran for the exposition and elucidation of their teachings. The Torah, the Gospels, the Vedas, the Zend-Avesta, all discuss such great spiritual problems as the Unity of God, revelation, Divine attributes, prophethood, life after death, moral and spiritual conditions, etc., but none of these books deals with these questions in such a manner as to make them perfectly clear and understandable, and their ambiguities and obscurities have to be explained with the help of the Quran. So in the verse under comment the claim is made that the Quran explains and clarifies those parts of previous Scriptures about which so much vagueness and obscurity exists and disbelievers are told that, if they deny the Divine origin of the Quran, they will have to admit that the All-Knowing God Himself was unable to put so much spiritual knowledge in all the former revealed books as this human being (the Prophet of Islam) has succeeded in placing in this small Book, the Quran. So the followers of other faiths will have either to admit the Divine origin of the Quran or deny previous Scriptures also.
The fourth argument given in this verse is contained in the words, There is no doubt about it, which means that the Quran contains all the reasons and arguments needed to prove its Divine origin and does not require the help or support of any outside person or book for that purpose. It deals with various social, moral and spiritual problems in such a perfect and exhaustive manner that he who ponders over it dispassionately can readily see that the Quran makes no claim which it does not support with cogent reasons and powerful arguments. This constitutes irrefutable evidence of the fact that this Book has indeed proceeded from God; for the Quran demands our belief in many unseen things and it is not in the power of man to prove unseen things by intellectual reasoning alone without the help of observation and experience. But obviously man cannot provide bases of observation and experience for things unseen. Only God can do it.
The fifth argument of the Divine origin of the Quran as given in this verse is contained in the words, It is from the Lord of all the worlds. This is to hint that by means of the Quran the Divine attribute of Rabbul ‘Alamin (Lord of all the worlds) has been made manifest to all mankind. The Quran is not meant to satisfy the need and requirements of a particular people or a particular period only, as were the previous Scriptures, but is meant for all nations and all ages. Now it is impossible for a human being to produce a book which should satisfy the requirements of all mankind for all time. Man is naturally influenced by his environment and ordinarily foresees and seeks to meet his immediate needs only. It is God alone Who can give such teachings as are equally useful for all times and all peoples and as are unaffected by changes in time and in the conditions and circumstances of man. The Quran embodies such teachings.
a
12:112; 16:90.
1261
The verse gives five very cogent reasons to show that the Qur’an is the revealed Word of God: (a) It deals with such themes as are beyond the power of man to know and as can be revealed by God alone. (b) The prophecies of the previous Prophets establish its Divine origin. (c) It explains and expounds the teachings of previous Scriptures in such a clear and comprehensive manner as no other Scripture has done. (d) It contains all the reasons and arguments needed to prove its Divine origin and does not require the help or support of any outside person or book for this purpose. (e) Unlike former Scriptures it satisfies the moral needs and requirements of all mankind under all circumstances.
لَقَدْ كَانَ فِى قَصَصِهِمْ عِبْرَةٌ لِّأُو۟لِى ٱلْأَلْبَٰبِ ۗ مَا كَانَ حَدِيثًا يُفْتَرَىٰ وَلَٰكِن تَصْدِيقَ ٱلَّذِى بَيْنَ يَدَيْهِ وَتَفْصِيلَ كُلِّ شَىْءٍ وَهُدًى وَرَحْمَةً لِّقَوْمٍ يُؤْمِنُونَ
10:38.
16:90.
Commentary:
This verse, which is the last one of the present Surah, means that a careful study of the histories of ancient Prophets leads one to the definite conclusion that the Holy Prophet is a true Messenger of God; for he not only bears a close resemblance to most of them, but in his person are fulfilled the prophecies of some of the previous Scriptures. If he be a liar or an impostor, these prophecies would prove to be false, for, if they are not taken as applying to the Holy Prophetthere is no other person to whom they apply particularly when the Signs that were to appear at the advent of the Promised Prophet have already come to pass. This is what is hinted at in the words, a fulfilment of that which is before it.
The second reason given in this verse about the truth of the Holy Prophet is that the Book revealed to him fully satisfies all the needs and requirements of humanity, being a detailed exposition of all things. When such is the case, what purpose will any Law given to a Prophet in some future time serve? This argument throws overboard the claim of any person who should lay claim to having come with a new Law after the Holy Prophet.
Moreover, the Quran is also "a guidance" i.e. it is a book that not only guides man to truth but also leads and guides him in all the different stages of his moral and spiritual development, till his faith which is at first based only on reason and common sense becomes converted into absolute conviction through personal experience. In this connection see the meaning of ھدی under 1:6. The Quran goes even further, in that its followers not only attain nearness to God but also become recipients of Divine "mercy" when they find the light of God actually descending on them and see God’s help and assistance attending them in all their undertakings.
d
10:38.
e
16:90.
a
10:38.
b
16:90.
1611
Commentary:
This verse, which is the last one of the present Surah, means that a careful study of the histories of ancient Prophets leads one to the definite conclusion that the Holy Prophet is a true Messenger of God; for he not only bears a close resemblance to most of them, but in his person are fulfilled the prophecies of some of the previous Scriptures. If he be a liar or an impostor, these prophecies would prove to be false, for, if they are not taken as applying to the Holy Prophetthere is no other person to whom they apply particularly when the Signs that were to appear at the advent of the Promised Prophet have already come to pass. This is what is hinted at in the words, a fulfilment of that which is before it.
The second reason given in this verse about the truth of the Holy Prophet is that the Book revealed to him fully satisfies all the needs and requirements of humanity, being a detailed exposition of all things. When such is the case, what purpose will any Law given to a Prophet in some future time serve? This argument throws overboard the claim of any person who should lay claim to having come with a new Law after the Holy Prophet.
Moreover, the Quran is also "a guidance" i.e. it is a book that not only guides man to truth but also leads and guides him in all the different stages of his moral and spiritual development, till his faith which is at first based only on reason and common sense becomes converted into absolute conviction through personal experience. In this connection see the meaning of ھدی under 1:6. The Quran goes even further, in that its followers not only attain nearness to God but also become recipients of Divine "mercy" when they find the light of God actually descending on them and see God’s help and assistance attending them in all their undertakings.
a
10:38.
b
16:90.