حَکِیۡمٍ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "حَکِیۡمٍ".
الٓرٰ ۚ کِتٰبٌ اُحۡکِمَتۡ اٰیٰتُہٗ ثُمَّ فُصِّلَتۡ مِنۡ لَّدُنۡ حَکِیۡمٍ خَبِیۡرٍ
تفصیل کے لئے دیکھئے سورہ یونس آیت نمبر۲ نوٹ نمبر۱۔
10:2; 12:2; 13:2; 14:2; 15:2.
3:8; 10:2.
I am Allah, the All-Seeing. See {16}.
Ahkama-hu means, he made it solid, sound, firm or free from defect or imperfection. Ahkamat-hut-Tajaribu means, experiments rendered him wise or sound in judgment (Lane).
The word Fussilat here has been substituted for Mutashabihat in 3:8 which word signifies the details of the Quranic teaching. The fundamental teachings of Islam are so unassailable that it is difficult to take exception to them. But, in order to know the whole truth about Islam, a study of both its fundamental teachings and their details is necessary but the details are subordinated to the fundamentals.
10:2; 12:2; 13:2; 14:2; 15:2.
3:8; 10:2.
Important Words:
الر (Alif Lam Ra). For these abbreviated letters see 2:2 and 10:2. احکمت (made unchangeable) is formed from احکمwhich is derived from حکم. They say حکمه i.e. he prevented or restrained him from acting in an evil manner; or he turned him from wrongdoing. احکمه means, he made it firm, stable, strong or sound; he put it into a firm, stable, strong, sound or good state; it made him characterized by wisdom. احکمته التجارب means, trials have rendered him firm or sound or wise in judgement (Lane). The expression احکمت ایاته would thus mean: the verses of this Book are rendered sound and firm by arguments and proofs; or they are prevented from being corrupted; or the verses of this Book are characterized by wisdom; or the teachings of this Book withhold people from evil. See also 3:8.
فصلت (expounded in detail) is derived from فصل (fasala) which means, he separated or divided a thing from another thing; he decided a dispute, etc. فصل الکلام (fassala) means, he explained; or he made the speech distinct, clear or perspicuous. فصل الشیء means, he made the thing to consist of (or he divided the thing into) distinct portions or sections. تفصیل means, explaining distinctly or in detail.
خبیر (All-Aware) is derived from خبر (khabura) or خبر (khabara) which means, he knew or had knowledge of a thing with respect to its real state. خبرہ (khabarahu) also means, he tried or tested or made experiment of it.
خبیر means, knowing; possessing knowledge or information or possessing much knowledge with respect to internal qualities of things; informed. It is one of the attributive names of God meaning, He Who knows what has been and what is and what will be; or He Who well knows the internal qualities of things (Lane).
Commentary:
A comparison of this verse with 3:8 shows that the verses of the Quran which have been spoken of as متشابھات (susceptible of different interpretations) in the latter verse are here described by the word فصلت (have been expounded in detail). Thus the present verse helps to make clear that the term متشابھات in 3:8 represents the details of the Quranic teachings, and it is these detailed teachings which the opponents of Islam seek to criticize. The fundamental teachings of Islam are so unassailable that even its most inveterate enemy finds it difficult to take exception to them. But, in order to know the whole truth about Islam, a study of both its fundamental teachings and their details is necessary, and when the details are subordinated to the fundamentals, no ground is left for doubt or misgiving. For instance, the Quranic teaching about the punishment of various offences is sometimes criticized; but, when this question is considered in the light of its fundamental teachings, one is constrained to admit its absolute superiority. The fundamental teaching of Islam on this point is that the offender should be punished when punishment is calculated to produce good results, but that he may be pardoned and mercy shown to him when mercy is likely to lead to the desired results (42:41). This is the basic teaching of Islam about punishment, which may be inflicted or withheld as occasion demands. Similarly, Islam permits resort to arms in certain cases, which to some appears to be objectionable, but we cannot shut our eyes to the hard fact that sometimes war becomes unavoidable for the establishment and maintenance of justice and equity. The permission, on certain occasions, to have recourse to arms is thus like the surgeon’s operation which may superficially appear to be cruel but is in reality an act of mercy.
The expression, It is from One Wise and All-Aware, means that these teachings proceed from One Who is both Wise and Knowing and therefore they can be relied upon as really useful and beneficial. As this chapter contains repeated references to Divine punishments, therefore, in order to forewarn the reader that these punishments were meted out to offenders under the Divine attribute of "Wisdom" and were not inflicted unjustly, it opens with the Divine attribute of حکیم (Wise). Similarly, by mentioning the Divine attribute of خبیر (All-Aware), the Quran reminds the reader that the Divine Possessor of this attribute, being fully aware of the true reality of things, cannot forego the punishment which the wickedness of evildoers rightly demands.
b
10:2; 12:2; 13:2; 14:2; 15:2.
c
3:8; 10:2.
606
我是安拉, 全见的。见注释16。
1
تفصیل کے لئے دیکھئے سورہ یونس آیت نمبر۲ نوٹ نمبر۱۔
b
10:2; 12:2; 13:2; 14:2; 15:2.
c
3:8; 10:2.
1383
Important Words:
الر (Alif Lam Ra). For these abbreviated letters see 2:2 and 10:2. احکمت (made unchangeable) is formed from احکمwhich is derived from حکم. They say حکمه i.e. he prevented or restrained him from acting in an evil manner; or he turned him from wrongdoing. احکمه means, he made it firm, stable, strong or sound; he put it into a firm, stable, strong, sound or good state; it made him characterized by wisdom. احکمته التجارب means, trials have rendered him firm or sound or wise in judgement (Lane). The expression احکمت ایاته would thus mean: the verses of this Book are rendered sound and firm by arguments and proofs; or they are prevented from being corrupted; or the verses of this Book are characterized by wisdom; or the teachings of this Book withhold people from evil. See also 3:8.
فصلت (expounded in detail) is derived from فصل (fasala) which means, he separated or divided a thing from another thing; he decided a dispute, etc. فصل الکلام (fassala) means, he explained; or he made the speech distinct, clear or perspicuous. فصل الشیء means, he made the thing to consist of (or he divided the thing into) distinct portions or sections. تفصیل means, explaining distinctly or in detail.
خبیر (All-Aware) is derived from خبر (khabura) or خبر (khabara) which means, he knew or had knowledge of a thing with respect to its real state. خبرہ (khabarahu) also means, he tried or tested or made experiment of it.
خبیر means, knowing; possessing knowledge or information or possessing much knowledge with respect to internal qualities of things; informed. It is one of the attributive names of God meaning, He Who knows what has been and what is and what will be; or He Who well knows the internal qualities of things (Lane).
Commentary:
A comparison of this verse with 3:8 shows that the verses of the Quran which have been spoken of as متشابھات (susceptible of different interpretations) in the latter verse are here described by the word فصلت (have been expounded in detail). Thus the present verse helps to make clear that the term متشابھات in 3:8 represents the details of the Quranic teachings, and it is these detailed teachings which the opponents of Islam seek to criticize. The fundamental teachings of Islam are so unassailable that even its most inveterate enemy finds it difficult to take exception to them. But, in order to know the whole truth about Islam, a study of both its fundamental teachings and their details is necessary, and when the details are subordinated to the fundamentals, no ground is left for doubt or misgiving. For instance, the Quranic teaching about the punishment of various offences is sometimes criticized; but, when this question is considered in the light of its fundamental teachings, one is constrained to admit its absolute superiority. The fundamental teaching of Islam on this point is that the offender should be punished when punishment is calculated to produce good results, but that he may be pardoned and mercy shown to him when mercy is likely to lead to the desired results (42:41). This is the basic teaching of Islam about punishment, which may be inflicted or withheld as occasion demands. Similarly, Islam permits resort to arms in certain cases, which to some appears to be objectionable, but we cannot shut our eyes to the hard fact that sometimes war becomes unavoidable for the establishment and maintenance of justice and equity. The permission, on certain occasions, to have recourse to arms is thus like the surgeon’s operation which may superficially appear to be cruel but is in reality an act of mercy.
The expression, It is from One Wise and All-Aware, means that these teachings proceed from One Who is both Wise and Knowing and therefore they can be relied upon as really useful and beneficial. As this chapter contains repeated references to Divine punishments, therefore, in order to forewarn the reader that these punishments were meted out to offenders under the Divine attribute of "Wisdom" and were not inflicted unjustly, it opens with the Divine attribute of حکیم (Wise). Similarly, by mentioning the Divine attribute of خبیر (All-Aware), the Quran reminds the reader that the Divine Possessor of this attribute, being fully aware of the true reality of things, cannot forego the punishment which the wickedness of evildoers rightly demands.
b
10:2; 12:2; 13:2; 14:2; 15:2.
c
3:8; 10:2.
1293
I am Allah, the All-Seeing. See {16}.
1293A
Ahkama-hu means, he made it solid, sound, firm or free from defect or imperfection. Ahkamat-hut-Tajaribu means, experiments rendered him wise or sound in judgment (Lane).
1294
The word Fussilat here has been substituted for Mutashabihat in 3:8 which word signifies the details of the Quranic teaching. The fundamental teachings of Islam are so unassailable that it is difficult to take exception to them. But, in order to know the whole truth about Islam, a study of both its fundamental teachings and their details is necessary but the details are subordinated to the fundamentals.
وَاِنَّکَ لَتُلَقَّی الۡقُرۡاٰنَ مِنۡ لَّدُنۡ حَکِیۡمٍ عَلِیۡمٍ
The verse constitutes a clear denial of the charge that the Holy Prophet had his own ideas written down and collected in the form of a book and called it 'The Qur’an,' and is an unequivocal declaration that he received the Qur’an directly from the Wise and All-Knowing God.
Important Words:
تلقی (thou hast been given) is derived from لقی. They say لقی فلانا i.e. he met him, found him, saw him, came face to face with him. لقی فلانا الشیء (laqqa) means, he threw the thing towards him, he made him meet or experience it. See 2:38 and 24:16.
Commentary:
The verse is a clear denial of the charge that the Holy Prophet had his own ideas written down and collected in the form of a book and called it "the Quran." It also constitutes an unequivocal declaration of the fact that the Prophet learnt the Quran direct from the Wise and All-Knowing God.
2816
Important Words:
تلقی (thou hast been given) is derived from لقی. They say لقی فلانا i.e. he met him, found him, saw him, came face to face with him. لقی فلانا الشیء (laqqa) means, he threw the thing towards him, he made him meet or experience it. See 2:38 and 24:16.
Commentary:
The verse is a clear denial of the charge that the Holy Prophet had his own ideas written down and collected in the form of a book and called it "the Quran." It also constitutes an unequivocal declaration of the fact that the Prophet learnt the Quran direct from the Wise and All-Knowing God.
2146
The verse constitutes a clear denial of the charge that the Holy Prophet had his own ideas written down and collected in the form of a book and called it 'The Qur’an,' and is an unequivocal declaration that he received the Qur’an directly from the Wise and All-Knowing God.
لَّا یَاۡتِیۡہِ الۡبٰطِلُ مِنۡۢ بَیۡنِ یَدَیۡہِ وَلَا مِنۡ خَلۡفِہٖ ۖ تَنۡزِیۡلٌ مِّنۡ حَکِیۡمٍ حَمِیۡدٍ
15:11.
یعنی یہ ایسی کتاب ہے کہ نہ اس کے سامنے باطل ٹھہر سکتا ہے اور نہ اس کی تعلیم کے جاری کرنے کے نتیجہ میں باطل کو کوئی مدد مل سکتی ہے۔ یہ اس لئے ہے کہ اس قرآن کو بڑی حکمت والے اور بڑی تعریفوں والے خدا کی طرف سے اتار گیا ہے۔
15:11.
The Qur’an is such a wonderful Book that not one of the great truths, principles and ideals enunciated by it has ever been contravened or contradicted by ancient learning or modern science.
15:10.
Commentary:
The words من بین یدیه may mean, before the Quran was revealed and من خلفه after it has been revealed.
The verse purports to say that the Quran is such a wonderful Book that "not one of the great truths, principles and ideals enunciated by it has ever been contravened or contradicted by ancient learning or modern discoveries and inventions" because it has been revealed by God Who is the Source and Fountainhead of all wisdom and knowledge.
a
15:11.
1
یعنی یہ ایسی کتاب ہے کہ نہ اس کے سامنے باطل ٹھہر سکتا ہے اور نہ اس کی تعلیم کے جاری کرنے کے نتیجہ میں باطل کو کوئی مدد مل سکتی ہے۔ یہ اس لئے ہے کہ اس قرآن کو بڑی حکمت والے اور بڑی تعریفوں والے خدا کی طرف سے اتار گیا ہے۔
a
15:10.
3591
Commentary:
The words من بین یدیه may mean, before the Quran was revealed and من خلفه after it has been revealed.
The verse purports to say that the Quran is such a wonderful Book that "not one of the great truths, principles and ideals enunciated by it has ever been contravened or contradicted by ancient learning or modern discoveries and inventions" because it has been revealed by God Who is the Source and Fountainhead of all wisdom and knowledge.
a
15:11.
2638
The Qur’an is such a wonderful Book that not one of the great truths, principles and ideals enunciated by it has ever been contravened or contradicted by ancient learning or modern science.
فِیۡہَا یُفۡرَقُ کُلُّ اَمۡرٍ حَکِیۡمٍ
یعنی وہ رات جس میں نبی آتا ہے اور خدائی تعلیم دنیا کو سناتا ہے بڑی مبارک ہوتی ہے اس وقت نظام عالم میں بڑا گندنظر آتا ہے لیکن حقیقۃً خداتعالیٰ کا منشا اس وقت سچی تعلیم بھیجنے کا ہوتا ہے اور اس وجہ سے وہ ظاہر میں بُری نظر آنے والی رات درحقیقت سب سے اچھا زمانہ ہوتی ہے اور یہ کوئی ایسی بات نہیں جو نئی ہو بلکہ آدمؑ کے زمانہ سے برابر یہ دور چلے آتے ہیں اور قرآن کریم کی یہ آیت دلالت کرتی ہے کہ قیامت تک چلتے چلے جائیں گے۔
اس حصہ آیت میں اس مضمون کو واضح کر دیا گیا ہے جو ہم نے اوپر بیان کیا ہے۔ یعنی یہ رات ایسی ہے جس میں انبیاء دنیا کو الٰہی تعلیم دیتے ہیں اور قرآن کریم میں خداتعالیٰ کی باتوں کا نام’’امرِ حکیم‘‘رکھا گیا ہے کیونکہ خداتعالیٰ کا اپنا نام حَکِیْم ہے پس اس کی طرف سے جو بات آتی ہے وہ حکمتوں سے پُر ہوتی ہے۔
97:5.
The "Night of Destiny" or the time of the advent of a great Reformer heralds a new era, a new order of things, when, in fact, the future of humanity is decreed and decided. The time when the Qur’an was revealed was humanity’s greatest "Night of Destiny," for it was then that the foundations were laid of man’s destiny for all time to come.
97:5.
Commentary:
The "Night of Destiny" or the time of the advent of a great Divine Reformer heralds a new era, a new order of things, when, in fact, the future of humanity is decreed and decided. The time when the Quran was revealed was humanity’s greatest "Night of Destiny", for it was then that the foundations were laid of man’s destiny for all time to come.
d
97:5.
1238
“命运之夜” 或伟大的复兴者降临的时刻, 预示着一个新时代, 一个新秩序; 人类的未来在这时事实上已被住定和颁布。启示 «古兰经» 的时刻就是人类最伟大的 “命运之夜”, 因为人类千秋万代的命运在这时刻已奠定了基础。
1
یعنی وہ رات جس میں نبی آتا ہے اور خدائی تعلیم دنیا کو سناتا ہے بڑی مبارک ہوتی ہے اس وقت نظام عالم میں بڑا گندنظر آتا ہے لیکن حقیقۃً خداتعالیٰ کا منشا اس وقت سچی تعلیم بھیجنے کا ہوتا ہے اور اس وجہ سے وہ ظاہر میں بُری نظر آنے والی رات درحقیقت سب سے اچھا زمانہ ہوتی ہے اور یہ کوئی ایسی بات نہیں جو نئی ہو بلکہ آدمؑ کے زمانہ سے برابر یہ دور چلے آتے ہیں اور قرآن کریم کی یہ آیت دلالت کرتی ہے کہ قیامت تک چلتے چلے جائیں گے۔
2
اس حصہ آیت میں اس مضمون کو واضح کر دیا گیا ہے جو ہم نے اوپر بیان کیا ہے۔ یعنی یہ رات ایسی ہے جس میں انبیاء دنیا کو الٰہی تعلیم دیتے ہیں اور قرآن کریم میں خداتعالیٰ کی باتوں کا نام’’امرِ حکیم‘‘رکھا گیا ہے کیونکہ خداتعالیٰ کا اپنا نام حَکِیْم ہے پس اس کی طرف سے جو بات آتی ہے وہ حکمتوں سے پُر ہوتی ہے۔
d
97:5.
3702
Commentary:
The "Night of Destiny" or the time of the advent of a great Divine Reformer heralds a new era, a new order of things, when, in fact, the future of humanity is decreed and decided. The time when the Quran was revealed was humanity’s greatest "Night of Destiny", for it was then that the foundations were laid of man’s destiny for all time to come.
d
97:5.
2693
The "Night of Destiny" or the time of the advent of a great Reformer heralds a new era, a new order of things, when, in fact, the future of humanity is decreed and decided. The time when the Qur’an was revealed was humanity’s greatest "Night of Destiny," for it was then that the foundations were laid of man’s destiny for all time to come.