رَبِّیۡ
Appears 55 times in Quran
Occurrences in Quran
Found 50 verses containing "رَبِّیۡ".
اِنَّ اللّٰہَ رَبِّیۡ وَرَبُّکُمۡ فَاعۡبُدُوۡہُ ۗ ہٰذَا صِرٰطٌ مُّسۡتَقِیۡمٌ
5:73, 118; 19:37; 43:65.
5:73, 118; 19:37; 43:65.
5:73, 118; 19:37; 43:65.
Commentary:
This verse clearly refutes the later Christian doctrine of the Trinity and the Sonship of Jesus ascribed to him. Jesus looks upon himself to be as human and as subservient to God as any other mortal.
b
5:73, 118; 19:37; 43:65.
a
5:73, 118; 19:37; 43:65.
341
Commentary:
This verse clearly refutes the later Christian doctrine of the Trinity and the Sonship of Jesus ascribed to him. Jesus looks upon himself to be as human and as subservient to God as any other mortal.
b
5:73, 118; 19:37; 43:65.
لَقَدۡ کَفَرَ الَّذِیۡنَ قَالُوۡۤا اِنَّ اللّٰہَ ہُوَ الۡمَسِیۡحُ ابۡنُ مَرۡیَمَ ۖ وَقَالَ الۡمَسِیۡحُ یٰبَنِیۡۤ اِسۡرٰٓءِیۡلَ اعۡبُدُوا اللّٰہَ رَبِّیۡ وَرَبَّکُمۡ ۖ اِنَّہٗ مَنۡ یُّشۡرِکۡ بِاللّٰہِ فَقَدۡ حَرَّمَ اللّٰہُ عَلَیۡہِ الۡجَنَّۃَ وَمَاۡوٰٮہُ النَّارُ ۖ وَمَا لِلظّٰلِمِیۡنَ مِنۡ اَنۡصَارٍ
4:172; 5:18; 9:30.
5:118; 19:37.
That Jesus taught that God alone is to be worshipped is apparent from the Gospels even in their present distorted form (Matt. 4:10; Luke 4: 8).
4:172; 5:18; 9:30.
5:118; 19:37.
Commentary:
That Jesus taught the Israelites to worship God alone is apparent even from the Gospels in their present distorted form (e.g. Matt. 4:10; Luke 4:8). Also see 5:18.
a
4:172; 5:18; 9:30.
b
5:118; 19:37.
386
伊撒教导说, 只有安拉是可以崇拜的。这即使在现在被歪曲了的 «福音书» 中也是显而易见的 («马太福音» 4:10; «路加» 4:8)。
a
4:172; 5:18; 9:30.
b
5:118; 19:37.
703
Commentary:
That Jesus taught the Israelites to worship God alone is apparent even from the Gospels in their present distorted form (e.g. Matt. 4:10; Luke 4:8). Also see 5:18.
b
4:172; 5:18; 9:30.
c
5:118; 19:37.
777
That Jesus taught that God alone is to be worshipped is apparent from the Gospels even in their present distorted form (Matt. 4:10; Luke 4: 8).
مَا قُلۡتُ لَہُمۡ اِلَّا مَاۤ اَمَرۡتَنِیۡ بِہٖۤ اَنِ اعۡبُدُوا اللّٰہَ رَبِّیۡ وَرَبَّکُمۡ ۚ وَکُنۡتُ عَلَیۡہِمۡ شَہِیۡدًا مَّا دُمۡتُ فِیۡہِمۡ ۖ فَلَمَّا تَوَفَّیۡتَنِیۡ کُنۡتَ اَنۡتَ الرَّقِیۡبَ عَلَیۡہِمۡ ۚ وَاَنۡتَ عَلٰی کُلِّ شَیۡءٍ شَہِیۡدٌ
5:73; 19:37.
3:57.
伊撒教导人们只崇拜一个安拉。(«马太» 4:10 和 «路加» 4:8)
在伊撒活着的时候, 他仔细地监督着他的追随者, 注意他们不偏离正道, 但他不知道在他死后他们如何作为以及他们信奉什么虚假的教义。如今, 由于他的追随者入了歧途, 可以确定地说, 这是伊撒死后发生的事, 因为, 正像这节经文指出的那样, 在伊撒死后他才被作为崇拜对象来崇拜的。同样地, 这节经文谈及伊撒全然不知他的追随者在他离开了他们之后会把他和他的母亲作为两个神来看待。这证明伊撒不再会回到这个世界上来。因为, 假如他会回来而且亲眼看到他的追随者已腐败并且把他神化, 他不能以不知道他们已把他神化为借口。如果他是这样的话, 他以不知道为借口的回答等于是一个十足的谎话。这节经文因此确实证明, 伊撒是死了, 他再也不回到这个世界上来了。此外, 根据他的一句众所周知的话, 穆圣在复活日将说伊撒在看见他的一些追随者被带入火狱时, 在这里所说的同样的话。这就进一步证实伊撒像穆圣那样已经死了。
3:57.
5:73; 19:37.
Jesus taught the worship of one God alone (Matt. 4:10 & Luke, 4: 8).
As long as Jesus was alive, he kept a careful watch over his followers and saw to it that they did not deviate from the right path, but he did not know how they behaved and what false doctrines they held after his death. Now, as his followers have gone astray, it conclusively follows that Jesus is dead, for, as the verse points out, it was after his death that he was to be worshipped as God. Similarly, the fact that this verse speaks of Jesus as expressing ignorance that his followers took him and his mother for two gods after he had left them, proves that he is not to come back to this world. For, if he were to come back and see with his own eyes that his followers had become corrupt and had deified him he could not plead ignorance of his deification by them. If he would do so, his answer pleading his ignorance would amount to a veritable lie. The verse thus positively proves that Jesus is dead and that he will never come back to this world. Moreover, according to a well-known saying of his, the Holy Prop
See {424}.
5:73; 19:37.
3:56; 19:16.
Important Words:
توفیتنی (Thou didst cause me to die). See 2:235 & 3:56.
Commentary:
For the corroboration of the first sentence of this verse, i.e. the teaching of Jesus about the worship of God alone, see Matt. 4:10 & Luke 4: 8.
The latter portion of the verse conclusively proves two things: (1) that Jesus is dead and not alive, as supposed by most of present-day Muslims: (2) that he is not to return to this earth a second time in his own person. The inference is beyond any shadow of doubt. From the verse it is clear that no interval intervened between Jesus’ life on this earth and his death. As long as he was alive, he kept a careful watch over his follow-ers and saw to it that they did not deviate from the right path, but he did not know what occurred to them after his death. This shows: (1) that it was by death and not by his supposed ascension to heaven that Jesus became separated from his people, and (2) that it was only after his death that his people deified him. Now, as his followers have already gone astray, it definitely follows that Jesus is dead, for, as the verse points out, it was after his death that he began to be worshipped as God.
Similarly, the fact that this verse speaks of Jesus as expressing ignorance of his followers having taken him and his mother for gods after he had left them, proves that he is not to come back to this earth. For, if he were to come back to this earth and see with his own eyes the corruption of his followers, he could not express ignorance of his deification by his people. In that case, the answer of Jesus pleading his ignorance would amount to a veritable lie. Thus, the verse definitely and clearly proves that Jesus is dead and that he will never come back to this world. For a detailed discussion of the question of the death of Jesus and his non-ascension to heaven with his physical body, see 3:56 & 4:159.
b
5:73; 19:37.
c
3:57.
407
伊撒教导人们只崇拜一个安拉。(«马太» 4:10 和 «路加» 4:8)
408
在伊撒活着的时候, 他仔细地监督着他的追随者, 注意他们不偏离正道, 但他不知道在他死后他们如何作为以及他们信奉什么虚假的教义。如今, 由于他的追随者入了歧途, 可以确定地说, 这是伊撒死后发生的事, 因为, 正像这节经文指出的那样, 在伊撒死后他才被作为崇拜对象来崇拜的。同样地, 这节经文谈及伊撒全然不知他的追随者在他离开了他们之后会把他和他的母亲作为两个神来看待。这证明伊撒不再会回到这个世界上来。因为, 假如他会回来而且亲眼看到他的追随者已腐败并且把他神化, 他不能以不知道他们已把他神化为借口。如果他是这样的话, 他以不知道为借口的回答等于是一个十足的谎话。这节经文因此确实证明, 伊撒是死了, 他再也不回到这个世界上来了。此外, 根据他的一句众所周知的话, 穆圣在复活日将说伊撒在看见他的一些追随者被带入火狱时, 在这里所说的同样的话。这就进一步证实伊撒像穆圣那样已经死了。
a
5:73; 19:37.
b
3:56; 19:16.
745
Important Words:
توفیتنی (Thou didst cause me to die). See 2:235 & 3:56.
Commentary:
For the corroboration of the first sentence of this verse, i.e. the teaching of Jesus about the worship of God alone, see Matt. 4:10 & Luke 4: 8.
The latter portion of the verse conclusively proves two things: (1) that Jesus is dead and not alive, as supposed by most of present-day Muslims: (2) that he is not to return to this earth a second time in his own person. The inference is beyond any shadow of doubt. From the verse it is clear that no interval intervened between Jesus’ life on this earth and his death. As long as he was alive, he kept a careful watch over his follow-ers and saw to it that they did not deviate from the right path, but he did not know what occurred to them after his death. This shows: (1) that it was by death and not by his supposed ascension to heaven that Jesus became separated from his people, and (2) that it was only after his death that his people deified him. Now, as his followers have already gone astray, it definitely follows that Jesus is dead, for, as the verse points out, it was after his death that he began to be worshipped as God.
Similarly, the fact that this verse speaks of Jesus as expressing ignorance of his followers having taken him and his mother for gods after he had left them, proves that he is not to come back to this earth. For, if he were to come back to this earth and see with his own eyes the corruption of his followers, he could not express ignorance of his deification by his people. In that case, the answer of Jesus pleading his ignorance would amount to a veritable lie. Thus, the verse definitely and clearly proves that Jesus is dead and that he will never come back to this world. For a detailed discussion of the question of the death of Jesus and his non-ascension to heaven with his physical body, see 3:56 & 4:159.
a
3:57.
b
5:73; 19:37.
813
Jesus taught the worship of one God alone (Matt. 4:10 & Luke, 4: 8).
814
As long as Jesus was alive, he kept a careful watch over his followers and saw to it that they did not deviate from the right path, but he did not know how they behaved and what false doctrines they held after his death. Now, as his followers have gone astray, it conclusively follows that Jesus is dead, for, as the verse points out, it was after his death that he was to be worshipped as God. Similarly, the fact that this verse speaks of Jesus as expressing ignorance that his followers took him and his mother for two gods after he had left them, proves that he is not to come back to this world. For, if he were to come back and see with his own eyes that his followers had become corrupt and had deified him he could not plead ignorance of his deification by them. If he would do so, his answer pleading his ignorance would amount to a veritable lie. The verse thus positively proves that Jesus is dead and that he will never come back to this world. Moreover, according to a well-known saying of his, the Holy Prop
815
See {424}.
قُلۡ اِنِّیۡۤ اَخَافُ اِنۡ عَصَیۡتُ رَبِّیۡ عَذَابَ یَوۡمٍ عَظِیۡمٍ
10:16; 39:14.
Commentary:
This verse is an expression of the supreme independence of God. The Holy Prophet is made to say, "O men, it is indeed strange that you should not fear the punishment of God while I, who am a Prophet of God, fear His punishment if I disobey Him." This is an emphatic way of exhorting men to avoid disobedience of God. The expression does not imply that the Holy Prophet is likely to disobey God or even that it is possible for him to do so. It is simply meant to convince disbelievers that God is above all and none can dare disobey Him with impunity.
d
10:16; 39:14.
417
这节经文着重告诫人们警惕不要违背安拉。它不是说穆圣会违背安拉。
d
10:16; 39:14.
763
Commentary:
This verse is an expression of the supreme independence of God. The Holy Prophet is made to say, "O men, it is indeed strange that you should not fear the punishment of God while I, who am a Prophet of God, fear His punishment if I disobey Him." This is an emphatic way of exhorting men to avoid disobedience of God. The expression does not imply that the Holy Prophet is likely to disobey God or even that it is possible for him to do so. It is simply meant to convince disbelievers that God is above all and none can dare disobey Him with impunity.
a
10:16; 39:14.
830
The verse constitutes an emphatic exhortation to men to be on their guard against being disobedient to God, not that the Holy Prophet could ever disobey Him.
فَلَمَّا جَنَّ عَلَیۡہِ الَّیۡلُ رَاٰ کَوۡکَبًا ۖ قَالَ ہٰذَا رَبِّیۡ ۖ فَلَمَّاۤ اَفَلَ قَالَ لَاۤ اُحِبُّ الۡاٰفِلِیۡنَ
Important Words:
جن (darkened) means, it covered up. They say جن اللیل الشیء or جن اللیل علی الشیء i.e. the night covered the thing up; or the night threw its covering of darkness over the thing. جن اللیل means, the night grew dark. See also 2:26 & 6:129.
Commentary:
See collective note under 6:80 below.
822
Important Words:
جن (darkened) means, it covered up. They say جن اللیل الشیء or جن اللیل علی الشیء i.e. the night covered the thing up; or the night threw its covering of darkness over the thing. جن اللیل means, the night grew dark. See also 2:26 & 6:129.
Commentary:
See collective note under 6:80 below.
فَلَمَّا رَاَ الۡقَمَرَ بَازِغًا قَالَ ہٰذَا رَبِّیۡ ۖ فَلَمَّاۤ اَفَلَ قَالَ لَئِنۡ لَّمۡ یَہۡدِنِیۡ رَبِّیۡ لَاَکُوۡنَنَّ مِنَ الۡقَوۡمِ الضَّآلِّیۡنَ
درحقیقت مفہوم یہ ہے کہ ہر سیّارہ کو دیکھ کر ابراہیمؑ نے اس کے خدا ہونے سے انکار کیا۔ چنانچہ آیت میں صاف لکھا ہے کہ اگر خداتعالیٰ مجھے پہلے سے ہدایت نہ دیتا تو میں گمراہ ہو جاتا۔ پس اس آیت نے شرک کا خیال آنے کی بھی نفی کر دی ہے اور ثابت کر دیا ہے کہ ابراہیمؑ کا کلام طنزیہ کلام تھا۔
Commentary:
See collective note under 6:80 below.
1
درحقیقت مفہوم یہ ہے کہ ہر سیّارہ کو دیکھ کر ابراہیمؑ نے اس کے خدا ہونے سے انکار کیا۔ چنانچہ آیت میں صاف لکھا ہے کہ اگر خداتعالیٰ مجھے پہلے سے ہدایت نہ دیتا تو میں گمراہ ہو جاتا۔ پس اس آیت نے شرک کا خیال آنے کی بھی نفی کر دی ہے اور ثابت کر دیا ہے کہ ابراہیمؑ کا کلام طنزیہ کلام تھا۔
823
Commentary:
See collective note under 6:80 below.
فَلَمَّا رَاَ الشَّمۡسَ بَازِغَۃً قَالَ ہٰذَا رَبِّیۡ ہٰذَاۤ اَکۡبَرُ ۖ فَلَمَّاۤ اَفَلَتۡ قَالَ یٰقَوۡمِ اِنِّیۡ بَرِیۡٓءٌ مِّمَّا تُشۡرِکُوۡنَ
第77到79节经文中具有一个论证, 伊布拉欣用它来使他的多神教民族清楚地看到, 他们相信太阳、月亮和星星是他们崇拜的如此多的众神灵是何等的荒谬 (犹太百科全书)。如果从这些经文中得出推断, 说伊布拉欣自己也在黑暗中摸索而不知道谁是他的安拉, 说他把夜间的星星、月亮和太阳当作一个一个神, 然后在它们轮流落下时, 才放弃了他对它们神性的信仰, 转而归信唯一的安拉--------天地的创造者--------的话, 那么, 这种推断是错误的。事实上, 这段经文含有几个论证来说明伊布拉欣绝对没有把这些天体当作众神灵, 而是竭力想一步一步显示给他的民族看, 他们的种种信念是空虚无用的。经文75-76节表明, 伊布拉欣坚定信仰唯一的安拉。因此他不可能被认为是在暗中摸索而徘徊於神与神之间。“这能是我的养主吗?” 这些字是反对崇拜太阳的论证。他讲这句话意在揭露他的民族相信太阳是他们的养主。而且他已经知道太阳一定会落下。因此他的论证中含有 “我不喜爱没落者” 这句话, 肯定早已存在他的思想中。实际上, 他想以一种最有效的方式来使用这一论证。因此他先假设太阳为他的养主, 等它消失后, 他立即宣称 “我不喜爱没落者”。月亮与太阳落下的情况是相似的。他用 “较大” 或 “最大” 来讽刺太阳, 为了刺激他的民族的愚蠢。这清楚表明, 伊布拉欣想用他所采取的种种论证逐渐把他的民族引到安拉那里去。只要看一看经文80-82就能非常清楚地看出, 伊布拉欣不但坚定地相信安拉, 而且深深知晓安拉的常德。
Verses 77 to 79 contain an argument which Abraham employed to bring home to his idolatrous people the absurdity of their belief that the sun, the moon and the stars were so many gods which they worshipped (Jew. Enc.). It is wrong to infer from these verses that Abraham was himself groping in the dark and did not know Who his God was, and that he took the evening star, the moon, and the sun for God one after the other and, when each of them set in its turn, he gave up his belief in their divinity and turned to the One God, the Creator of heavens and earth. In fact, the passage contains several arguments to show that Abraham, far from taking these heavenly bodies for gods, sought to demonstrate to his people the vanity of their beliefs step by step. Verses 75, 76 show that Abraham was a firm believer in One God. He could not, therefore, be considered as groping in the dark and wandering from one deity to another. The words, "can this be my Lord" constituted an argument against star-worship. He said these wor
Commentary:
See collective note under 6:80 below.
433
第77到79节经文中具有一个论证, 伊布拉欣用它来使他的多神教民族清楚地看到, 他们相信太阳、月亮和星星是他们崇拜的如此多的众神灵是何等的荒谬 (犹太百科全书)。如果从这些经文中得出推断, 说伊布拉欣自己也在黑暗中摸索而不知道谁是他的安拉, 说他把夜间的星星、月亮和太阳当作一个一个神, 然后在它们轮流落下时, 才放弃了他对它们神性的信仰, 转而归信唯一的安拉--------天地的创造者--------的话, 那么, 这种推断是错误的。事实上, 这段经文含有几个论证来说明伊布拉欣绝对没有把这些天体当作众神灵, 而是竭力想一步一步显示给他的民族看, 他们的种种信念是空虚无用的。经文75-76节表明, 伊布拉欣坚定信仰唯一的安拉。因此他不可能被认为是在暗中摸索而徘徊於神与神之间。“这能是我的养主吗?” 这些字是反对崇拜太阳的论证。他讲这句话意在揭露他的民族相信太阳是他们的养主。而且他已经知道太阳一定会落下。因此他的论证中含有 “我不喜爱没落者” 这句话, 肯定早已存在他的思想中。实际上, 他想以一种最有效的方式来使用这一论证。因此他先假设太阳为他的养主, 等它消失后, 他立即宣称 “我不喜爱没落者”。月亮与太阳落下的情况是相似的。他用 “较大” 或 “最大” 来讽刺太阳, 为了刺激他的民族的愚蠢。这清楚表明, 伊布拉欣想用他所采取的种种论证逐渐把他的民族引到安拉那里去。只要看一看经文80-82就能非常清楚地看出, 伊布拉欣不但坚定地相信安拉, 而且深深知晓安拉的常德。
824
Commentary:
See collective note under 6:80 below.
866
Verses 77 to 79 contain an argument which Abraham employed to bring home to his idolatrous people the absurdity of their belief that the sun, the moon and the stars were so many gods which they worshipped (Jew. Enc.). It is wrong to infer from these verses that Abraham was himself groping in the dark and did not know Who his God was, and that he took the evening star, the moon, and the sun for God one after the other and, when each of them set in its turn, he gave up his belief in their divinity and turned to the One God, the Creator of heavens and earth. In fact, the passage contains several arguments to show that Abraham, far from taking these heavenly bodies for gods, sought to demonstrate to his people the vanity of their beliefs step by step. Verses 75, 76 show that Abraham was a firm believer in One God. He could not, therefore, be considered as groping in the dark and wandering from one deity to another. The words, "can this be my Lord" constituted an argument against star-worship. He said these wor
وَحَآجَّہٗ قَوۡمُہٗ ۚ قَالَ اَتُحٰٓجُّوۡٓنِّیۡ فِی اللّٰہِ وَقَدۡ ہَدٰٮنِ ۚ وَلَاۤ اَخَافُ مَا تُشۡرِکُوۡنَ بِہٖۤ اِلَّاۤ اَنۡ یَّشَآءَ رَبِّیۡ شَیۡـًٔا ۗ وَسِعَ رَبِّیۡ کُلَّ شَیۡءٍ عِلۡمًا ۗ اَفَلَا تَتَذَکَّرُوۡنَ
27:88; 39:69.
7:90.
7:90.
Commentary:
This and the following two verses definitely show that the incident related in vv. 77-80 above was purposely used by Abraham by way of argument; otherwise he himself was a staunch monotheist and had dived deep into the depths of Divine love and knowledge.
b
27:88; 39:69.
a
7:90.
826
Commentary:
This and the following two verses definitely show that the incident related in vv. 77-80 above was purposely used by Abraham by way of argument; otherwise he himself was a staunch monotheist and had dived deep into the depths of Divine love and knowledge.
b
7:90.
قُلۡ اَمَرَ رَبِّیۡ بِالۡقِسۡطِ ۖ وَاَقِیۡمُوۡا وُجُوۡہَکُمۡ عِنۡدَ کُلِّ مَسۡجِدٍ وَّادۡعُوۡہُ مُخۡلِصِیۡنَ لَہُ الدِّیۡنَ ۚ کَمَا بَدَاَکُمۡ تَعُوۡدُوۡنَ
4:59; 16:91; 57:26.
اس آیت میں جہاں ضمیر کا لفظ تھا ہم نے اس کی بجائے ترجمہ اسم ظاہر ’’اللہ‘‘ لکھا ہے۔ تا اردو کے لحاظ سے ترجمہ درست ہو سکے۔
4:59; 16:91; 57:26.
When the time of Prayer approaches and Muslims are about to go to a mosque, they should concentrate all their attention on God, taking their mind away from the cares of the world. The ablution performed before every Prayer serves the useful purpose of turning the believer’s thoughts towards God and putting him in the right state for Prayer.
The words, As He brought you into being, so shall you return, mean that just as our bodies gradually develop in the wombs of our mothers, so will our souls pass through a similar process of development after death.
4:59; 16:91; 57:26.
Important Words:
مسجد (time and place of worship) is derived from سجد i.e. he prostrated himself; or he bent himself down towards the ground and put his forehead on it; he lowered his head and bent himself; he was lowly, humble or submissive. مسجد means, a place in which one performs the act of سجدة i.e. the act of prostrating before God; a place in which one performs acts of worship or devotion; a place in which a person says his Prayers; a house of Prayer; a mosque or a Muslim temple (Lane). Being اسم ظرف the word may also mean, time of worship.
Commentary:
We are told in this verse that when the time of Prayer approaches and we are about to go to a mosque, we should fix our attention aright, setting our face to God and taking our minds away from the cares and thoughts of the world. The ablution performed before every Prayer also serves the useful purpose of turning our thoughts towards God and putting us in the right state for Prayers.
The words, As He brought you into being, so shall you return, are important because they point to the great truth that just as our bodies gradually develop in the wombs of our mothers, so will our souls pass through a similar process of develop-ment after our death. We should, therefore, be very careful about our souls.
b
4:59; 16:91; 57:26.
1
اس آیت میں جہاں ضمیر کا لفظ تھا ہم نے اس کی بجائے ترجمہ اسم ظاہر ’’اللہ‘‘ لکھا ہے۔ تا اردو کے لحاظ سے ترجمہ درست ہو سکے۔
a
4:59; 16:91; 57:26.
931
Important Words:
مسجد (time and place of worship) is derived from سجد i.e. he prostrated himself; or he bent himself down towards the ground and put his forehead on it; he lowered his head and bent himself; he was lowly, humble or submissive. مسجد means, a place in which one performs the act of سجدة i.e. the act of prostrating before God; a place in which one performs acts of worship or devotion; a place in which a person says his Prayers; a house of Prayer; a mosque or a Muslim temple (Lane). Being اسم ظرف the word may also mean, time of worship.
Commentary:
We are told in this verse that when the time of Prayer approaches and we are about to go to a mosque, we should fix our attention aright, setting our face to God and taking our minds away from the cares and thoughts of the world. The ablution performed before every Prayer also serves the useful purpose of turning our thoughts towards God and putting us in the right state for Prayers.
The words, As He brought you into being, so shall you return, are important because they point to the great truth that just as our bodies gradually develop in the wombs of our mothers, so will our souls pass through a similar process of develop-ment after our death. We should, therefore, be very careful about our souls.
b
4:59; 16:91; 57:26.
965
When the time of Prayer approaches and Muslims are about to go to a mosque, they should concentrate all their attention on God, taking their mind away from the cares of the world. The ablution performed before every Prayer serves the useful purpose of turning the believer’s thoughts towards God and putting him in the right state for Prayer.
966
The words, As He brought you into being, so shall you return, mean that just as our bodies gradually develop in the wombs of our mothers, so will our souls pass through a similar process of development after death.
اُبَلِّغُکُمۡ رِسٰلٰتِ رَبِّیۡ وَاَنۡصَحُ لَکُمۡ وَاَعۡلَمُ مِنَ اللّٰہِ مَا لَا تَعۡلَمُوۡنَ
7:69, 80; 46:24.
7:69, 80; 46:24.
7:69, 80; 46:24.
d
7:69, 80; 46:24.
b
7:69, 80; 46:24.
b
7:69, 80; 46:24.
اُبَلِّغُکُمۡ رِسٰلٰتِ رَبِّیۡ وَاَنَا۠ لَکُمۡ نَاصِحٌ اَمِیۡنٌ
7:63, 80; 46:24.
7:63, 80; 46:24.
7:63, 80; 46:24.
Commentary:
This verse contains the answer to the charge of lying brought against Hud in 7:67 above. A person resorts to lying either because (1) he seeks thereby to gain some advantage, or (2) to do another person some harm or (3) because lying is a habit with him. Now Hud refutes the charge by saying, I am to you a sincere and faithful counsellor, i.e. being sincere I have no selfish motive, nor do I wish evil to anyone; on the contrary, I am solicitous of doing you good; and being faithful, i.e. possessing faith, I am not in the habit of lying.
e
7:63, 80; 46:24.
c
7:63, 80; 46:24.
967
Commentary:
This verse contains the answer to the charge of lying brought against Hud in 7:67 above. A person resorts to lying either because (1) he seeks thereby to gain some advantage, or (2) to do another person some harm or (3) because lying is a habit with him. Now Hud refutes the charge by saying, I am to you a sincere and faithful counsellor, i.e. being sincere I have no selfish motive, nor do I wish evil to anyone; on the contrary, I am solicitous of doing you good; and being faithful, i.e. possessing faith, I am not in the habit of lying.
d
7:63, 80; 46:24.
فَتَوَلّٰی عَنۡہُمۡ وَقَالَ یٰقَوۡمِ لَقَدۡ اَبۡلَغۡتُکُمۡ رِسَالَۃَ رَبِّیۡ وَنَصَحۡتُ لَکُمۡ وَلٰکِنۡ لَّا تُحِبُّوۡنَ النّٰصِحِیۡنَ
7:63, 69; 46:24.
7:63, 69; 46:24.
Salih left the stricken city in grief, as he could no longer bear to see the appalling sight, uttering the pathetic words mentioned in the verse with a sad and sorrowful heart, as did the Holy Prophet of Islam at Badr.
7:63, 69; 46:24.
Commentary:
Salih left the stricken city in grief, as he could no longer bear to see the appalling sight, uttering the pathetic words mentioned in the verse with a sad and sorrowful heart, as did the Holy Prophet of Islam at Badr.
b
7:63, 69; 46:24.
a
7:63, 69; 46:24.
978
Commentary:
Salih left the stricken city in grief, as he could no longer bear to see the appalling sight, uttering the pathetic words mentioned in the verse with a sad and sorrowful heart, as did the Holy Prophet of Islam at Badr.
a
7:63, 69; 46:24.
1004
Salih left the stricken city in grief, as he could no longer bear to see the appalling sight, uttering the pathetic words mentioned in the verse with a sad and sorrowful heart, as did the Holy Prophet of Islam at Badr.
فَتَوَلّٰی عَنۡہُمۡ وَقَالَ یٰقَوۡمِ لَقَدۡ اَبۡلَغۡتُکُمۡ رِسٰلٰتِ رَبِّیۡ وَنَصَحۡتُ لَکُمۡ ۖ فَکَیۡفَ اٰسٰی عَلٰی قَوۡمٍ کٰفِرِیۡنَ
7:69, 80; 46:24.
7:69, 80; 46:24.
The words are full of extreme pathos. Shu‘aib, like every true Prophet, felt deep grief and distress for his people.
7:69, 80; 46:24.
Commentary:
The words put in the mouth of Shu‘aib in this verse are full of pathos. Shu‘aib, like every true Prophet, feels deep grief and distress for his people, but then he tries to console his distressed heart by saying, How then should I sorrow for a disbelieving people, i.e. "These ungrateful people persistently refused to accept the truth from their Lord. They defied and disobeyed God’s Prophet and rejected His signs and thus drew upon themselves His wrath and brought about their ruin with their own hand. In spite of this my heart sorrows for them. Would that they had believed!"
b
7:69, 80; 46:24.
a
7:69, 80; 46:24.
990
Commentary:
The words put in the mouth of Shu‘aib in this verse are full of pathos. Shu‘aib, like every true Prophet, feels deep grief and distress for his people, but then he tries to console his distressed heart by saying, How then should I sorrow for a disbelieving people, i.e. "These ungrateful people persistently refused to accept the truth from their Lord. They defied and disobeyed God’s Prophet and rejected His signs and thus drew upon themselves His wrath and brought about their ruin with their own hand. In spite of this my heart sorrows for them. Would that they had believed!"
a
7:69, 80; 46:24.
1014
The words are full of extreme pathos. Shu‘aib, like every true Prophet, felt deep grief and distress for his people.
یَسۡـَٔلُوۡنَکَ عَنِ السَّاعَۃِ اَیَّانَ مُرۡسٰٮہَا ۖ قُلۡ اِنَّمَا عِلۡمُہَا عِنۡدَ رَبِّیۡ ۖ لَا یُجَلِّیۡہَا لِوَقۡتِہَاۤ اِلَّا ہُوَ ۚ ثَقُلَتۡ فِی السَّمٰوٰتِ وَالۡاَرۡضِ ۚ لَا تَاۡتِیۡکُمۡ اِلَّا بَغۡتَۃً ۗ یَسۡـَٔلُوۡنَکَ کَاَنَّکَ حَفِیٌّ عَنۡہَا ۖ قُلۡ اِنَّمَا عِلۡمُہَا عِنۡدَ اللّٰہِ وَلٰکِنَّ اَکۡثَرَ النَّاسِ لَا یَعۡلَمُوۡنَ
33:64; 78:2; 79:43.
31:35; 43:86.
16:78; 54:51.
给予惩罚, 对安拉来说感到同人们接受惩罚一样的痛苦, 这就是这些字的意思。“在天地之间它将是一项严重的 (事件)”, 中的 “天” 代表安拉和天使, “地” 代表人类。
حَفِیّ (Hafiyy) 的意思是, 在会见某人时表示很大的关心和表现出快乐或愉快的样子;追根问底;或彻底知晓。(Lane)
16:78; 54:51.
33:64; 78:2; 79:43.
31:35; 43:86.
Mursa is noun-infinitive or noun of time or noun of place (Lane).
The awarding of punishment is as painful to God as the receiving of it is to men and this is the meaning of the words, It lies heavy on the heavens and the earth; "heavens" representing God and angels, and "earth" representing human beings.
Hafiyy means, showing much solicitude and manifesting joy or pleasure at meeting another; going to the utmost limit in asking or inquiring; or knowing in the utmost degree (Lane).
16:78; 54:51.
33:64; 78:2; 79:43.
31:35; 43:86.
Important Words:
ایان مرساھا (when will it come to pass?) مرسی is derived from رسا. They say رساالجبل i.e. the mountain was firmly based or fixed upon the ground. رست السفینة means, the ship cast anchor and became stationary. مرسی is the noun-infinitive or a noun of time or a noun of place, meaning, the act of anchoring or the time or place of anchorage; or the time and place of becoming stationary; or of coming to pass. The expression ایان مرساھا means, when will it come to pass, or what is the time of its taking place; or when will it occur or happen? (Lane & Aqrab).
حفی (well acquainted) is derived from حفی which means, he walked barefooted; or his feet became chafed by walking much. حفی به means, he showed him much honour and kindness and affection; or he behaved towards him with solicitude and manifested joy and pleasure. حفی عنه means, he asked or inquired much respecting him; he exceeded the usual bounds in making much inquiry respecting him. So حفی means, showing much honour and solicitude and manifesting joy or pleasure at meeting another; asking or inquiring much respecting another’s state or condition; going to the utmost in asking or inquiring; or knowing in the utmost degree (Lane & Aqrab).
Commentary:
The reference in the opening sentence of the verse is to 7:186. When the opponents of Islam were told that their hour had already drawn near, they inquired of the Prophet the exact time when the promised hour would come. The awarding of punishment is as painful to God as the receiving of it is to men, and this is the meaning of the words, It lies heavy on the heavens and the earth. The word "heavens" here represents God and angels, while the word "earth" represents human beings.
The word حفی signifies (1) importunate in inquiring; or (2) well acquainted. The sentence would thus mean: (1) They ask thee concerning the exact time when the hour of their punishment will come to pass, as if thou wert repeatedly inquiring of God as to its time of occurrence; or (2) they ask thee about the time of the "Hour", as if thou wert well acquainted with it. In both these cases the clause would imply that the Holy Prophet neither knew when the "Hour" would come to pass nor was he very solicitous about it.
e
33:64; 78:2; 79:43.
f
31:35; 43:86.
g
16:78; 54:51.
530
给予惩罚, 对安拉来说感到同人们接受惩罚一样的痛苦, 这就是这些字的意思。“在天地之间它将是一项严重的 (事件)”, 中的 “天” 代表安拉和天使, “地” 代表人类。
531
حَفِیّ (Hafiyy) 的意思是, 在会见某人时表示很大的关心和表现出快乐或愉快的样子;追根问底;或彻底知晓。(Lane)
a
16:78; 54:51.
e
33:64; 78:2; 79:43.
f
31:35; 43:86.
1074
Important Words:
ایان مرساھا (when will it come to pass?) مرسی is derived from رسا. They say رساالجبل i.e. the mountain was firmly based or fixed upon the ground. رست السفینة means, the ship cast anchor and became stationary. مرسی is the noun-infinitive or a noun of time or a noun of place, meaning, the act of anchoring or the time or place of anchorage; or the time and place of becoming stationary; or of coming to pass. The expression ایان مرساھا means, when will it come to pass, or what is the time of its taking place; or when will it occur or happen? (Lane & Aqrab).
حفی (well acquainted) is derived from حفی which means, he walked barefooted; or his feet became chafed by walking much. حفی به means, he showed him much honour and kindness and affection; or he behaved towards him with solicitude and manifested joy and pleasure. حفی عنه means, he asked or inquired much respecting him; he exceeded the usual bounds in making much inquiry respecting him. So حفی means, showing much honour and solicitude and manifesting joy or pleasure at meeting another; asking or inquiring much respecting another’s state or condition; going to the utmost in asking or inquiring; or knowing in the utmost degree (Lane & Aqrab).
Commentary:
The reference in the opening sentence of the verse is to 7:186. When the opponents of Islam were told that their hour had already drawn near, they inquired of the Prophet the exact time when the promised hour would come. The awarding of punishment is as painful to God as the receiving of it is to men, and this is the meaning of the words, It lies heavy on the heavens and the earth. The word "heavens" here represents God and angels, while the word "earth" represents human beings.
The word حفی signifies (1) importunate in inquiring; or (2) well acquainted. The sentence would thus mean: (1) They ask thee concerning the exact time when the hour of their punishment will come to pass, as if thou wert repeatedly inquiring of God as to its time of occurrence; or (2) they ask thee about the time of the "Hour", as if thou wert well acquainted with it. In both these cases the clause would imply that the Holy Prophet neither knew when the "Hour" would come to pass nor was he very solicitous about it.
a
16:78; 54:51.
f
33:64; 78:2; 79:43.
g
31:35; 43:86.
1081
Mursa is noun-infinitive or noun of time or noun of place (Lane).
1082
The awarding of punishment is as painful to God as the receiving of it is to men and this is the meaning of the words, It lies heavy on the heavens and the earth; "heavens" representing God and angels, and "earth" representing human beings.
1083
Hafiyy means, showing much solicitude and manifesting joy or pleasure at meeting another; going to the utmost limit in asking or inquiring; or knowing in the utmost degree (Lane).
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.
اَلۡحَمۡدُ لِلّٰہِ الَّذِیۡ وَہَبَ لِیۡ عَلَی الۡکِبَرِ اِسۡمٰعِیۡلَ وَاِسۡحٰقَ ۚ اِنَّ رَبِّیۡ لَسَمِیۡعُ الدُّعَآءِ
Important Words:
اسماعیل (Ishmael), literally meaning "God heard the Prayer," was the eldest son of Abraham by his Egyptian wife, Hagar. He was born as a result of a prayer of Abraham when the latter was eighty-six years of age. In fulfilment of his dream in which he saw himself offering Ishmael as a sacrifice in the way of God, Abraham, being apprised by God, realized it was when he took the infant Ishmael and his mother Hagar to the wilderness of Arabia with a view to settling them in the barren and uncultivable valley of Mecca near the Sacred House of God. Twelve sons were born to Ishmael, the best known of whom is Kedar, the great ancestor of the Arab nation (Enc. Bib. & Jew. Enc.). See also 2:128-130.
اسحاق (Isaac) was the second son of Abraham by his wife, Sarah. He was the father of Jacob alias Israel, the great progenitor of the Israelites. He is known as "the Second Patriarch." He is considered by Jews and Christians to be that son of Abraham whom he offered to sacrifice in fulfilment of his dream. But the testimony of history and the Bible contradicts this assumption.
The expression of gratefulness to God on the part of Abraham for having been granted Ishmael and Isaac at a time when he was actually building the Ka‘bah seems to be rather misplaced. But the fact is that Abraham, in this verse, does not praise God for merely granting him two sons. The real reason why he praised God for giving him Ishmael and Isaac was that he was able in his old age to build the Ka‘bah with the help of one of them, and that he was leaving behind him two sons who would glorify God and establish His worship on the earth. He was glad that through his offspring he was enabled to make arrangements for the continuance of Divine worship in the world. This was the supreme object of his life and this was what he had been praying for. The verse also hints that, like Ishmael, Isaac was dedicated to the service of God.
Incidentally, the verse also throws interesting light on the sublimity of Abraham’s character and the purity of his great soul. He had left his firstborn in the wilderness of the barren and bleak valley of Mecca, apparently to die of starvation, yet he was expressing his gratefulness to God for granting him Ishmael and Isaac, as if, by his settling the former near the Sacred House of God, the very object of the child’s birth had been fulfilled.
1694
Important Words:
اسماعیل (Ishmael), literally meaning "God heard the Prayer," was the eldest son of Abraham by his Egyptian wife, Hagar. He was born as a result of a prayer of Abraham when the latter was eighty-six years of age. In fulfilment of his dream in which he saw himself offering Ishmael as a sacrifice in the way of God, Abraham, being apprised by God, realized it was when he took the infant Ishmael and his mother Hagar to the wilderness of Arabia with a view to settling them in the barren and uncultivable valley of Mecca near the Sacred House of God. Twelve sons were born to Ishmael, the best known of whom is Kedar, the great ancestor of the Arab nation (Enc. Bib. & Jew. Enc.). See also 2:128-130.
اسحاق (Isaac) was the second son of Abraham by his wife, Sarah. He was the father of Jacob alias Israel, the great progenitor of the Israelites. He is known as "the Second Patriarch." He is considered by Jews and Christians to be that son of Abraham whom he offered to sacrifice in fulfilment of his dream. But the testimony of history and the Bible contradicts this assumption.
The expression of gratefulness to God on the part of Abraham for having been granted Ishmael and Isaac at a time when he was actually building the Ka‘bah seems to be rather misplaced. But the fact is that Abraham, in this verse, does not praise God for merely granting him two sons. The real reason why he praised God for giving him Ishmael and Isaac was that he was able in his old age to build the Ka‘bah with the help of one of them, and that he was leaving behind him two sons who would glorify God and establish His worship on the earth. He was glad that through his offspring he was enabled to make arrangements for the continuance of Divine worship in the world. This was the supreme object of his life and this was what he had been praying for. The verse also hints that, like Ishmael, Isaac was dedicated to the service of God.
Incidentally, the verse also throws interesting light on the sublimity of Abraham’s character and the purity of his great soul. He had left his firstborn in the wilderness of the barren and bleak valley of Mecca, apparently to die of starvation, yet he was expressing his gratefulness to God for granting him Ishmael and Isaac, as if, by his settling the former near the Sacred House of God, the very object of the child’s birth had been fulfilled.
۞ وَقَالَ ارۡکَبُوۡا فِیۡہَا بِسۡمِ اللّٰہِ مَجۡؔرٖٮہَا وَمُرۡسٰٮہَاۤ ۚ اِنَّ رَبِّیۡ لَغَفُوۡرٌ رَّحِیۡمٌ
اِنِّیۡ تَوَکَّلۡتُ عَلَی اللّٰہِ رَبِّیۡ وَرَبِّکُمۡ ۚ مَّا مِنۡ دَآبَّۃٍ اِلَّا ہُوَ اٰخِذٌۢ بِنَاصِیَتِہَاۤ ۚ اِنَّ رَبِّیۡ عَلٰی صِرٰطٍ مُّسۡتَقِیۡمٍ
یعنی اس کے قبضہ میں نہ ہو۔
11:7.
The words refer to an ancient custom of the Arabs. When a vanquished people were brought as captives before their victor, he would catch hold of their forelocks or got them shaved in token of victory.
11:7.
Important Words:
بناصیتھا (by its forelock). ناصیة is derived from نصا. They say نصا الرجل i.e. he caught hold of the man by his forelock. انتصی الشعرmeans, the hair grew long. ناصیة means, the fore part of the head; the long hair over the fore part of the head; forelock. نواصی الناس means, the chiefs or nobles among men. The Arabs say اذل فلان ناصیة فلان i.e. such a one has humbled and disgraced the other. The Quranic expression ما من دابة الاھو آخذ بناصیتھا signifies that God holds all creatures in absolute power (Aqrab & Mufradat).
Commentary:
By the words, my Lord and your Lord, Hud means that when God, Who is your Lord and Master is also my Friend and Helper, then how can I fear you who are only His servants, for servants can do no harm to the friend of their master.
The words, but He holds it by the forelock, refer to an ancient custom of the Arabs. When vanquished people were brought as captives before their victor, he often caught hold of their forelock and shook it in token of victory. Another custom among them was that when the victor desired to show mercy to the vanquished, he sometimes shaved their forelocks and then set them free. So the clause may mean both these things. It may mean that every human being is in the power and under the control of God; or it may mean that as an act of grace God has created man free. Thus the Quran reminds him that he is completely in the power of God and that it is only through His bounty and favour that he is permitted a free life; otherwise by his sinful deeds he forfeits his title to it.
c
11:7.
616
这些话述及阿拉伯人的一个古老的风俗习惯。战败的民族作为战俘被带到胜利者面前时, 胜利者要抓他们的额发或把他们的头发剃光作为胜利的标记。
1
یعنی اس کے قبضہ میں نہ ہو۔
b
11:7.
1437
Important Words:
بناصیتھا (by its forelock). ناصیة is derived from نصا. They say نصا الرجل i.e. he caught hold of the man by his forelock. انتصی الشعرmeans, the hair grew long. ناصیة means, the fore part of the head; the long hair over the fore part of the head; forelock. نواصی الناس means, the chiefs or nobles among men. The Arabs say اذل فلان ناصیة فلان i.e. such a one has humbled and disgraced the other. The Quranic expression ما من دابة الاھو آخذ بناصیتھا signifies that God holds all creatures in absolute power (Aqrab & Mufradat).
Commentary:
By the words, my Lord and your Lord, Hud means that when God, Who is your Lord and Master is also my Friend and Helper, then how can I fear you who are only His servants, for servants can do no harm to the friend of their master.
The words, but He holds it by the forelock, refer to an ancient custom of the Arabs. When vanquished people were brought as captives before their victor, he often caught hold of their forelock and shook it in token of victory. Another custom among them was that when the victor desired to show mercy to the vanquished, he sometimes shaved their forelocks and then set them free. So the clause may mean both these things. It may mean that every human being is in the power and under the control of God; or it may mean that as an act of grace God has created man free. Thus the Quran reminds him that he is completely in the power of God and that it is only through His bounty and favour that he is permitted a free life; otherwise by his sinful deeds he forfeits his title to it.
b
11:7.
1325
The words refer to an ancient custom of the Arabs. When a vanquished people were brought as captives before their victor, he would catch hold of their forelocks or got them shaved in token of victory.
فَاِنۡ تَوَلَّوۡا فَقَدۡ اَبۡلَغۡتُکُمۡ مَّاۤ اُرۡسِلۡتُ بِہٖۤ اِلَیۡکُمۡ ۚ وَیَسۡتَخۡلِفُ رَبِّیۡ قَوۡمًا غَیۡرَکُمۡ وَلَا تَضُرُّوۡنَہٗ شَیۡـًٔا ۚ اِنَّ رَبِّیۡ عَلٰی کُلِّ شَیۡءٍ حَفِیۡظٌ
7:69; 46:24.
4:134; 6:134.
Important Words:
حفیظ (Guardian) is derived from حفظ. They say حفظه i.e. he kept it, preserved it, guarded it or protected it; he prevented it from perishing or becoming lost. حفظ السر means, he kept the secret. حفظ یـمینه means, he kept or fulfilled his oath. حفظ القرآنmeans, he committed the Quran to memory or he retained the Quran in his memory. حافظ or حفیظ means, a keeper, preserver, watcher or guardian of a thing; one who is careful, mindful, attentive or considerate. الحفیظ is one of the attributive names of God and means the Preserver of all things; He from Whose preservation nothing is excluded (Lane & Aqrab).
Commentary:
The opponents of God’s Prophets, in their ignorance, often think that by rejecting the Message of a Prophet, they can do him any harm. But in no way can they harm a Divine Messenger. In fact, the rejection of a message can either harm the person who sends the message or the person to whom the message is sent. It cannot harm the bearer of the message. So the Prophet Hud says that he is only a Message-bearer, and therefore he would come to harm only if he failed to deliver his Message, but as he has faithfully delivered the Message he need fear no harm. Again, the rejection of the Message by the people can do no harm to God, Who is the Sender of the Message, for He is All-Powerful. So the only people who can come to grief by the rejection of the Message are those who reject it. If the people to whom it is originally addressed do not accept it, some other people will accept it and it will make them prosper. The Divine Message can never go in vain.
By the words, my Lord is Guardian over all things, Prophet Hud means to say that God will guard the teachings which He has sent through him. They also mean that the works of disbelievers are in the custody of God and they will have to render an account of them before Him.
d
7:69; 46:24.
e
4:134; 6:134.
a
7:69; 46:24.
b
4:134; 6:134.
1438
Important Words:
حفیظ (Guardian) is derived from حفظ. They say حفظه i.e. he kept it, preserved it, guarded it or protected it; he prevented it from perishing or becoming lost. حفظ السر means, he kept the secret. حفظ یـمینه means, he kept or fulfilled his oath. حفظ القرآنmeans, he committed the Quran to memory or he retained the Quran in his memory. حافظ or حفیظ means, a keeper, preserver, watcher or guardian of a thing; one who is careful, mindful, attentive or considerate. الحفیظ is one of the attributive names of God and means the Preserver of all things; He from Whose preservation nothing is excluded (Lane & Aqrab).
Commentary:
The opponents of God’s Prophets, in their ignorance, often think that by rejecting the Message of a Prophet, they can do him any harm. But in no way can they harm a Divine Messenger. In fact, the rejection of a message can either harm the person who sends the message or the person to whom the message is sent. It cannot harm the bearer of the message. So the Prophet Hud says that he is only a Message-bearer, and therefore he would come to harm only if he failed to deliver his Message, but as he has faithfully delivered the Message he need fear no harm. Again, the rejection of the Message by the people can do no harm to God, Who is the Sender of the Message, for He is All-Powerful. So the only people who can come to grief by the rejection of the Message are those who reject it. If the people to whom it is originally addressed do not accept it, some other people will accept it and it will make them prosper. The Divine Message can never go in vain.
By the words, my Lord is Guardian over all things, Prophet Hud means to say that God will guard the teachings which He has sent through him. They also mean that the works of disbelievers are in the custody of God and they will have to render an account of them before Him.
c
7:69; 46:24.
d
4:134; 6:134.
۞ وَاِلٰی ثَمُوۡدَ اَخَاہُمۡ صٰلِحًا ۚ قَالَ یٰقَوۡمِ اعۡبُدُوا اللّٰہَ مَا لَکُمۡ مِّنۡ اِلٰہٍ غَیۡرُہٗ ۖ ہُوَ اَنۡشَاَکُمۡ مِّنَ الۡاَرۡضِ وَاسۡتَعۡمَرَکُمۡ فِیۡہَا فَاسۡتَغۡفِرُوۡہُ ثُمَّ تُوۡبُوۡۤا اِلَیۡہِ ۚ اِنَّ رَبِّیۡ قَرِیۡبٌ مُّجِیۡبٌ
7:74.
洒姆德 (ثَمُوْد ,Thamud), 是一个阿拉伯单词, 表明这个部族是阿拉伯人种。随便说说, 撒利 (صَالِح, Salih) 可能是从外国名字翻译过来的, 因为 «古兰经» 采用的所有外国名字都不加以释译的, 例如穆撒 (مُوْسى, Musa, Moses)、哈伦 (هَارُوْن, Harun, Aaron)、尤努司 (يُونُسْ, Yunus, Jonah) 和扎格里亚 (زَكَرِيَّا, Zakariyya, Zachariah)。洒姆德人是阿德人的继承人 (7:75), 这意味着阿德也是阿拉伯种族。而且, 阿德人又是努哈 (نُوْح, Noah) 民族的继承人。这说明努哈也是一个阿拉伯人。事实上, 努哈是在美索不达米亚选拔出来的, 这块领土早时在阿拉伯统治之下。希腊历史认为洒姆德族出现在基督时代不久前的一个时期。他们说的希季尔 (حِجْر, Hijr) 即阿格腊 (Agra), 是洒姆德人的故土。他们叫他们 ثَمُوْدِيْنِی (Thamudini) 泰穆德尼并且提到在希季尔附近的一个地方, 那块地方, 根据他们说, 阿拉伯人叫它为法贾耳•纳加(فَجُّ النَّاقَة, Fajjun-Naqah)。普托累米 (Ptolemy, 公元前140年) 说, 在希季尔附近有一块地方叫巴塔纳特 (Badanata)。فُتُوْحُ الشَّامْ (Futuhush-Sham) 的作者阿布•伊司马仪 (اَبُوْاِسْمَاعِيْل, Abu-Isma‘il)说, “洒姆德部族居住在博斯拉 (بُصْرَى, Bosra, --------在叙利亚境内) 和亚丁之间的这块土地上并统治着它。也许他们在向北迁移。”希季尔--------也叫马德英•撒利 (مَدَائِنُ صَالِح, Mada’inu Salih) 看来是这些人的首都。它在麦地那 (مَدِيْنَة, Medina) 和塔布克 (تَبُوْك, Tabuk) 0之间, 它所在的那
个流域叫库拉流域 (وَادِى قُرَى, Wadi Qura)。值得注意的是, «古兰经» 中在不同地方述及先知呼德和撒利, 而且每处都遵循同一个顺序, 即将呼德放在撒利之前, 这实际上是按年序排列的。这表明了 «古兰经» 把历史上久已湮没无闻和模糊不清的那些事实都准确地按它们真正的历史顺序排列。根据有些人的看法, 洒姆德只是阿德、泰尼亚 (عَادْ ثَانِيَة, ‘Ad Thaniyah) 人的另一个名字, 即第二阿德人, 而根据另一些的意见, 他们在第二阿德人之后。洒姆德人统治平原和小山 (7:75)。他们的国家有很多泉水和果园, 园中种有优质枣椰树。他们也耕地种谷 (26:148-149)。
«古兰经» 这一段的叙述由那碑文确证, 该碑文据说在穆阿威亚 (مُعَاوِيَة, Mu‘awiyah) 统治时期有些穆斯林阅读过。他们看来在撒利时代之后不久就开始衰落, 因为在他的时代之后只有几个世纪, 他们的名字在胜利的民族中就再也提不到了。阿拉伯被亚述国王 (公元前722-705) 侵入, 而洒姆德人的名字在他为纪念他的胜利而铭刻一块碑文上列名在被征服的许多部族之间。希腊历史学家中, 迪多罗斯 (Didorus, 公元前80年)、普利尼 (Pliny, 公元前79年) 和普托累米 (Ptolemy) 提到过洒姆德人。当罗马皇帝查士丁尼 (Justinian) 侵入阿拉伯时, 他的军队里有300个洒姆德士兵, 但是在伊斯兰教降临以前, 这个部族全部绝灭了。也可看《大版本的注释》。
7:74.
Thamud, being an Arabic word, shows that the tribe belonged to the Arab stock. It is futile to say that Salih may be the translation of a foreign name, for the Qur’an has adopted all foreign names without translating them such as Musa (Moses), Harun (Aaron), Yunus (Jonah) and Zakariyya (Zachariah). The Thamud were successors to the ‘Ad (7:75) which means that the ‘Ad were also an Arab race. Again, the ‘Ad, in their turn, were successors to the people of Noah. This shows that Noah was also an Arab. In fact, Noah was raised in Mesopotamia, which territory was in early times under Arab rule. Greek historians placed the Thamud tribe in a period not long before the Christian era. Hijr or Agra, as they call it, is given as their home. They call them Thamudeni and mention a place near Hijr which, according to them, the Arabs called Fajjun-Naqah. Ptolemy (140 B.C.) says that near Hijr is a place known as Badanata. Abu Isma‘il, author of the 'Futuhush-Sham,' says, 'The tribe of Thamud filled the land betw
7:74.
Important Words:
مجیب (answers prayers) which literally means answerer of prayers, is derived from جاب. They say جابه i.e. he made a hole through it; or he tore it or cut it; or he hollowed it out. جاب also means, he traversed or crossed or cut through (the land) by journeying. اجابه means, he answered or replied to him. اجاب دعاءہ means, He (God) answered his prayer or accepted his prayer. مجیب means, one who answers or replies. المجیب is one of the names of God and means, the Answerer of prayers; He Who recompenses prayers by gift and acceptance (Lane). See also 2:187
Commentary:
Salih, the name of the Prophet sent to the tribe of Thamud, being an Arabic word, shows that the Thamud were an Arab people. It is futile to say that Salih may be the translation of a foreign name, for the Quran has adopted all foreign names without translating them. The names Musa (Moses), Harun (Aaron), Yunus (Jonah) and Zechariah (Zachariah) may be cited as examples. The Quran further states that the Thamud were successors to the ‘Ad (7:75) which means that the ‘Ad were also an Arab race. Again, the ‘Ad, in their turn, have been spoken of in the Quran as successors to the people of Noah. This shows that Noah was also raised in an Arab territory and belonged to the Arab race. In fact, even historically it has been proved that Noah was raised in Mesopotamia, the territory of which was in early times under Arab rule.
The above fact leads to an interesting inference that Arabic was the language used by man in the beginning of the world, for when Arabia is admitted to be the cradle of the human race, the language of that country will have to be admitted as the mother of all languages.
European scholars hold that in the beginning there was such a language as Samiri, from which sprang Arabic and which subsequently became changed and distorted into other tongues. It is also admitted that Samiri was spoken in the south of Arabia. But the truth is that the different languages spoken in Mesopotamia and Arabia are all offshoots of Arabic.
The clause, He raised you up from the earth, does not mean that the people of Salih were created from the earth. It only means: "You were a lowly and despised people, no better than the earth. Then God raised you to a high position, granted you prosperity and eminence, gave you power and dominion and entrusted to you the task of bettering and improving the condition of the world. In view of your immense responsibility, you should pray for the forgiveness of your errors, so that if there has been any remissness on your part in the discharge of your duties, God may pardon it. In that case, you will receive additional grace from Him".
The verse points to the fact that all things tend to revert to their original condition. Man has been created from the earth and so he tends to revert to it. He should, therefore, bear in mind that he is weak by nature and it is only through the grace of God that he can prosper. So he should repeatedly turn to God that he may be able to maintain progress. Otherwise, his connection with God will become severed and he will drift back to his original low condition. By saying that God is "nigh" the verse warns man that God is very near to him. If he rejects His Message, He can quickly punish him, for His forces do not take long to come. One must not think that though God is near to man, He does not interfere in his affairs. This is clearly wrong; for God does interfere in the affairs of men, answers the prayers of those who call on Him, and comes to their aid.
A note on the tribe of Thamud will not be out of place here. This tribe has been mentioned by Greek historians. They place it in a period not long before the Christian era. Hijr or Agra, as they call it, is given as the home of these people, whom they call Thamudeni. They mention a place near Hijr which, according to them, the Arabs called فج الناقة (Fajjun-Naqqah). Ptolemy (بطلیموس 140 B.C.) says that near Hijr is a place known as Badanata. Abu Isma‘il, author of the Futuhush-Sham, says: "The tribe of Thamud filled the land between Bosra (in Syria) and Aden and ruled there. Perhaps they were migrating to the north." The tribes of Himyar and Saba had gained ascendancy in Yemen. When the Thamud who ruled in the south of Ahqaf were ejected from their land, they began to move northwards, first to the Hijaz, then to Tehama and lastly to Hijr. The author of the Tamadduni ‘Arab, however, says, "This is but a mere conjecture." See also Enc. Isl. under Thamud.
In fact, the Arabs think that the Thamud were a branch of the ‘Ad, and, like them, lived in Yemen, and when Himyar rose to power, they drove them towards the Hijaz. This view, however, is not supported by historical evidence, for no trace of them has yet been discovered in the south. Al-Hijr has also been known as Mada’ini Salih or the cities of Salih from ancient times and archaeological discoveries show that it had become subject to the Nabataeans, who were natives of Petra, previous to the Christian era. There have been discovered here many inscriptions in the Nabataean language, and some also in the Yemnite language. Scholars versed in Oriental literature have named these inscriptions as Thamudiyya, i.e. inscriptions belonging to the Thamud. These discoveries lend support to the view of those geographers who hold that the Thamud had migrated from the south to the north; for if it had not been so, their language would not have borne a resemblance to the Yemnite language.
Al-Hijr, which seems to have been the capital of these people, lies between Medina and Tabuk, and the valley in which it is situated is called Wadi Qura. These people held sway here. Speaking of the Thamud, the Quran says: Who hewed out the rocks in the valley (89:10). The Quran represents them as the immediate successors of the ‘Ad (7:75). From 40:31,32, it appears that the Thamud lived before the time of Moses.
Another consideration leads us to the conclusion that they lived even before the time of Abraham. Toward the end of their days they ruled over northern Arabia and southern Palestine. It appears from the Quran that in the time of Moses, these territories were dominated by the Midianites, who were descended from Abraham, Midian being the son of Abraham from Keturah, his third wife (Gen. 25:1,2). The descendants of Keturah lived in these parts, when Joseph was taken from the well and carried to Egypt. This shows that the Thamud had altogether been destroyed or their power had greatly declined before the time of Abraham, otherwise the Midianites would not have been able to take possession of their territory.
It is worthy of note that accounts of the Prophets Hud and Salih have been given at various places in the Quran and everywhere the order observed is the same, viz. the account of Hud precedes that of Salih which is the true chronological order. This shows that the Quran gives accurately and in their true historical order the facts of history long consigned to oblivion and wrapped in obscurity. This refutes the objection frequently urged against the Quran that it fails to observe true historical order in the narration of the events of history. According to some, Thamud is only another name for ‘Adi Thaniyah or the second ‘Ad, while according to others they came after the second ‘Ad. For further discussion of this subject see "Tafsir-e-Kabir" by Hadrat Khalifatul Masih II, vol. 3, p. 219, where, when speaking of the chronological order of the Prophets, it is only Hud and Salih, who are prehistoric Prophets, that are really meant. There is a tradition to the effect that some Muslims read a poetic inscription about the Thamud during the reign of Mu‘awiyah. This tradition is discredited by European critics. The inscription, however, was rediscovered by Captain Haines and Mr. Wellstedt, in 1834. It was published in the Royal Asiatic Society Journal and was reproduced by Mr. Forester in his works. It is in the Himyari language, which was originally a south Arabian tongue. Modern orientalists call it the Himyari inscription. It was discovered at Hisnul-Ghurab, a place near Aden. The following is a translation of it:
No. 1.
"We dwelt, living long and luxuriously in the Zenanas of this spacious mansion: our condition exempt from misfortune and adversity. Rolled in through our channel
The sea, swelling against our castle with angry surge; our fountains flowed, with murmuring fall, above.
The lofty palms: whose keepers planted dry dates in our valley date-grounds; they sowed the arid rice.
We hunted the mountain-goats, and the young hares, with gins and snares; beguiling, we drew forth the fishes.
We walked, with slow, proud gait, in needle-worked many-coloured silk vestments, in whole silks, in grass-green chequered robes.
Over us presided kings far removed from baseness, and stern chastisers of reprobate and wicked men. They noted down for us according to the doctrine of Heber.
Good judgements written in a book to be kept; and we proclaimed our belief in miracles, in the resurrection, in the return into the nostrils of the breath of life.
Made an inroad upon robbers, and would do us violence: collectively we rode forth . . . we and our generous youth, . . . with stiff and sharp-pointed spears; rushing onward
Proud champions of our families, and our wives; fighting valiantly, upon coursers with long necks, dun-coloured, iron-gray, and bright bay.
With our swords still wounding and piercing our adversaries; until, charging home, we conquered and crushed this refuse of mankind".
No. 2.
~5v-1422.png~
No. 3.
"With hostile hate, the men of crime We assailed: onward rushed
Our horses, and trampled them under foot."
No. 4.
"Divided into parts, and inscribed from right to left, and marked with points, this song of triumph, Sarash and Dzerah.
Transpierced, and hunted down, and covered their faces with blackness. Aws the Beni Ac" (Historical Geography of Arabia, p. 382. See also Enc. of Islam under Hisn al-Ghurab).
It is clear from the above that the Thamud were a civilized people and they possessed not only a code of laws but also recorded their decisions to serve as an authority in future cases, as is done in modern civilized countries. It is difficult to say whether the people to whom the above inscription refers lived before the Prophet Salih or after him, for possibly a section of the people of Hud may have been left behind in southern Arabia. At any rate it is a proven fact of history that these people were part of Thamud tribe and it was among them or among their brethren who had migrated to the north that Salih was raised.
From 7:75 it appears that the Thamud ruled over plains and hills. Again, from 26:148, 149 we learn that their country abounded in springs and gardens wherein grew date-palms of excellent quality and that they also cultivated lands and grew corn. Thus the Quranic account of these people is fully corroborated by the inscription quoted above.
Their decline seems to have begun soon after the time of Salih, for only a few centuries after his time their name fails to find mention among conquering and victorious nations. Arabia was invaded by an Assyrian king (722-705 B.C.) and the name Thamud is found mentioned among the conquered tribes in an inscription which he caused to be engraved in memory of his victory. Of the Greek historians, Didorus (80 B.C.), Pliny (79 B.C.) and Ptolemy make mention of the Thamud. When Justinian, the Roman Emperor, invaded Arabia, his army included 300 Thamud soldiers, but before the advent of Islam this tribe had become altogether extinct.
b
7:74.
617
洒姆德 (ثَمُوْد ,Thamud), 是一个阿拉伯单词, 表明这个部族是阿拉伯人种。随便说说, 撒利 (صَالِح, Salih) 可能是从外国名字翻译过来的, 因为 «古兰经» 采用的所有外国名字都不加以释译的, 例如穆撒 (مُوْسى, Musa, Moses)、哈伦 (هَارُوْن, Harun, Aaron)、尤努司 (يُونُسْ, Yunus, Jonah) 和扎格里亚 (زَكَرِيَّا, Zakariyya, Zachariah)。洒姆德人是阿德人的继承人 (7:75), 这意味着阿德也是阿拉伯种族。而且, 阿德人又是努哈 (نُوْح, Noah) 民族的继承人。这说明努哈也是一个阿拉伯人。事实上, 努哈是在美索不达米亚选拔出来的, 这块领土早时在阿拉伯统治之下。希腊历史认为洒姆德族出现在基督时代不久前的一个时期。他们说的希季尔 (حِجْر, Hijr) 即阿格腊 (Agra), 是洒姆德人的故土。他们叫他们 ثَمُوْدِيْنِی (Thamudini) 泰穆德尼并且提到在希季尔附近的一个地方, 那块地方, 根据他们说, 阿拉伯人叫它为法贾耳•纳加(فَجُّ النَّاقَة, Fajjun-Naqah)。普托累米 (Ptolemy, 公元前140年) 说, 在希季尔附近有一块地方叫巴塔纳特 (Badanata)。فُتُوْحُ الشَّامْ (Futuhush-Sham) 的作者阿布•伊司马仪 (اَبُوْاِسْمَاعِيْل, Abu-Isma‘il)说, “洒姆德部族居住在博斯拉 (بُصْرَى, Bosra, --------在叙利亚境内) 和亚丁之间的这块土地上并统治着它。也许他们在向北迁移。”希季尔--------也叫马德英•撒利 (مَدَائِنُ صَالِح, Mada’inu Salih) 看来是这些人的首都。它在麦地那 (مَدِيْنَة, Medina) 和塔布克 (تَبُوْك, Tabuk) 0之间, 它所在的那
个流域叫库拉流域 (وَادِى قُرَى, Wadi Qura)。值得注意的是, «古兰经» 中在不同地方述及先知呼德和撒利, 而且每处都遵循同一个顺序, 即将呼德放在撒利之前, 这实际上是按年序排列的。这表明了 «古兰经» 把历史上久已湮没无闻和模糊不清的那些事实都准确地按它们真正的历史顺序排列。根据有些人的看法, 洒姆德只是阿德、泰尼亚 (عَادْ ثَانِيَة, ‘Ad Thaniyah) 人的另一个名字, 即第二阿德人, 而根据另一些的意见, 他们在第二阿德人之后。洒姆德人统治平原和小山 (7:75)。他们的国家有很多泉水和果园, 园中种有优质枣椰树。他们也耕地种谷 (26:148-149)。
«古兰经» 这一段的叙述由那碑文确证, 该碑文据说在穆阿威亚 (مُعَاوِيَة, Mu‘awiyah) 统治时期有些穆斯林阅读过。他们看来在撒利时代之后不久就开始衰落, 因为在他的时代之后只有几个世纪, 他们的名字在胜利的民族中就再也提不到了。阿拉伯被亚述国王 (公元前722-705) 侵入, 而洒姆德人的名字在他为纪念他的胜利而铭刻一块碑文上列名在被征服的许多部族之间。希腊历史学家中, 迪多罗斯 (Didorus, 公元前80年)、普利尼 (Pliny, 公元前79年) 和普托累米 (Ptolemy) 提到过洒姆德人。当罗马皇帝查士丁尼 (Justinian) 侵入阿拉伯时, 他的军队里有300个洒姆德士兵, 但是在伊斯兰教降临以前, 这个部族全部绝灭了。也可看《大版本的注释》。
a
7:74.
1442
Important Words:
مجیب (answers prayers) which literally means answerer of prayers, is derived from جاب. They say جابه i.e. he made a hole through it; or he tore it or cut it; or he hollowed it out. جاب also means, he traversed or crossed or cut through (the land) by journeying. اجابه means, he answered or replied to him. اجاب دعاءہ means, He (God) answered his prayer or accepted his prayer. مجیب means, one who answers or replies. المجیب is one of the names of God and means, the Answerer of prayers; He Who recompenses prayers by gift and acceptance (Lane). See also 2:187
Commentary:
Salih, the name of the Prophet sent to the tribe of Thamud, being an Arabic word, shows that the Thamud were an Arab people. It is futile to say that Salih may be the translation of a foreign name, for the Quran has adopted all foreign names without translating them. The names Musa (Moses), Harun (Aaron), Yunus (Jonah) and Zechariah (Zachariah) may be cited as examples. The Quran further states that the Thamud were successors to the ‘Ad (7:75) which means that the ‘Ad were also an Arab race. Again, the ‘Ad, in their turn, have been spoken of in the Quran as successors to the people of Noah. This shows that Noah was also raised in an Arab territory and belonged to the Arab race. In fact, even historically it has been proved that Noah was raised in Mesopotamia, the territory of which was in early times under Arab rule.
The above fact leads to an interesting inference that Arabic was the language used by man in the beginning of the world, for when Arabia is admitted to be the cradle of the human race, the language of that country will have to be admitted as the mother of all languages.
European scholars hold that in the beginning there was such a language as Samiri, from which sprang Arabic and which subsequently became changed and distorted into other tongues. It is also admitted that Samiri was spoken in the south of Arabia. But the truth is that the different languages spoken in Mesopotamia and Arabia are all offshoots of Arabic.
The clause, He raised you up from the earth, does not mean that the people of Salih were created from the earth. It only means: "You were a lowly and despised people, no better than the earth. Then God raised you to a high position, granted you prosperity and eminence, gave you power and dominion and entrusted to you the task of bettering and improving the condition of the world. In view of your immense responsibility, you should pray for the forgiveness of your errors, so that if there has been any remissness on your part in the discharge of your duties, God may pardon it. In that case, you will receive additional grace from Him".
The verse points to the fact that all things tend to revert to their original condition. Man has been created from the earth and so he tends to revert to it. He should, therefore, bear in mind that he is weak by nature and it is only through the grace of God that he can prosper. So he should repeatedly turn to God that he may be able to maintain progress. Otherwise, his connection with God will become severed and he will drift back to his original low condition. By saying that God is "nigh" the verse warns man that God is very near to him. If he rejects His Message, He can quickly punish him, for His forces do not take long to come. One must not think that though God is near to man, He does not interfere in his affairs. This is clearly wrong; for God does interfere in the affairs of men, answers the prayers of those who call on Him, and comes to their aid.
A note on the tribe of Thamud will not be out of place here. This tribe has been mentioned by Greek historians. They place it in a period not long before the Christian era. Hijr or Agra, as they call it, is given as the home of these people, whom they call Thamudeni. They mention a place near Hijr which, according to them, the Arabs called فج الناقة (Fajjun-Naqqah). Ptolemy (بطلیموس 140 B.C.) says that near Hijr is a place known as Badanata. Abu Isma‘il, author of the Futuhush-Sham, says: "The tribe of Thamud filled the land between Bosra (in Syria) and Aden and ruled there. Perhaps they were migrating to the north." The tribes of Himyar and Saba had gained ascendancy in Yemen. When the Thamud who ruled in the south of Ahqaf were ejected from their land, they began to move northwards, first to the Hijaz, then to Tehama and lastly to Hijr. The author of the Tamadduni ‘Arab, however, says, "This is but a mere conjecture." See also Enc. Isl. under Thamud.
In fact, the Arabs think that the Thamud were a branch of the ‘Ad, and, like them, lived in Yemen, and when Himyar rose to power, they drove them towards the Hijaz. This view, however, is not supported by historical evidence, for no trace of them has yet been discovered in the south. Al-Hijr has also been known as Mada’ini Salih or the cities of Salih from ancient times and archaeological discoveries show that it had become subject to the Nabataeans, who were natives of Petra, previous to the Christian era. There have been discovered here many inscriptions in the Nabataean language, and some also in the Yemnite language. Scholars versed in Oriental literature have named these inscriptions as Thamudiyya, i.e. inscriptions belonging to the Thamud. These discoveries lend support to the view of those geographers who hold that the Thamud had migrated from the south to the north; for if it had not been so, their language would not have borne a resemblance to the Yemnite language.
Al-Hijr, which seems to have been the capital of these people, lies between Medina and Tabuk, and the valley in which it is situated is called Wadi Qura. These people held sway here. Speaking of the Thamud, the Quran says: Who hewed out the rocks in the valley (89:10). The Quran represents them as the immediate successors of the ‘Ad (7:75). From 40:31,32, it appears that the Thamud lived before the time of Moses.
Another consideration leads us to the conclusion that they lived even before the time of Abraham. Toward the end of their days they ruled over northern Arabia and southern Palestine. It appears from the Quran that in the time of Moses, these territories were dominated by the Midianites, who were descended from Abraham, Midian being the son of Abraham from Keturah, his third wife (Gen. 25:1,2). The descendants of Keturah lived in these parts, when Joseph was taken from the well and carried to Egypt. This shows that the Thamud had altogether been destroyed or their power had greatly declined before the time of Abraham, otherwise the Midianites would not have been able to take possession of their territory.
It is worthy of note that accounts of the Prophets Hud and Salih have been given at various places in the Quran and everywhere the order observed is the same, viz. the account of Hud precedes that of Salih which is the true chronological order. This shows that the Quran gives accurately and in their true historical order the facts of history long consigned to oblivion and wrapped in obscurity. This refutes the objection frequently urged against the Quran that it fails to observe true historical order in the narration of the events of history. According to some, Thamud is only another name for ‘Adi Thaniyah or the second ‘Ad, while according to others they came after the second ‘Ad. For further discussion of this subject see "Tafsir-e-Kabir" by Hadrat Khalifatul Masih II, vol. 3, p. 219, where, when speaking of the chronological order of the Prophets, it is only Hud and Salih, who are prehistoric Prophets, that are really meant. There is a tradition to the effect that some Muslims read a poetic inscription about the Thamud during the reign of Mu‘awiyah. This tradition is discredited by European critics. The inscription, however, was rediscovered by Captain Haines and Mr. Wellstedt, in 1834. It was published in the Royal Asiatic Society Journal and was reproduced by Mr. Forester in his works. It is in the Himyari language, which was originally a south Arabian tongue. Modern orientalists call it the Himyari inscription. It was discovered at Hisnul-Ghurab, a place near Aden. The following is a translation of it:
No. 1.
"We dwelt, living long and luxuriously in the Zenanas of this spacious mansion: our condition exempt from misfortune and adversity. Rolled in through our channel
The sea, swelling against our castle with angry surge; our fountains flowed, with murmuring fall, above.
The lofty palms: whose keepers planted dry dates in our valley date-grounds; they sowed the arid rice.
We hunted the mountain-goats, and the young hares, with gins and snares; beguiling, we drew forth the fishes.
We walked, with slow, proud gait, in needle-worked many-coloured silk vestments, in whole silks, in grass-green chequered robes.
Over us presided kings far removed from baseness, and stern chastisers of reprobate and wicked men. They noted down for us according to the doctrine of Heber.
Good judgements written in a book to be kept; and we proclaimed our belief in miracles, in the resurrection, in the return into the nostrils of the breath of life.
Made an inroad upon robbers, and would do us violence: collectively we rode forth . . . we and our generous youth, . . . with stiff and sharp-pointed spears; rushing onward
Proud champions of our families, and our wives; fighting valiantly, upon coursers with long necks, dun-coloured, iron-gray, and bright bay.
With our swords still wounding and piercing our adversaries; until, charging home, we conquered and crushed this refuse of mankind".
No. 2.
~5v-1422.png~
No. 3.
"With hostile hate, the men of crime We assailed: onward rushed
Our horses, and trampled them under foot."
No. 4.
"Divided into parts, and inscribed from right to left, and marked with points, this song of triumph, Sarash and Dzerah.
Transpierced, and hunted down, and covered their faces with blackness. Aws the Beni Ac" (Historical Geography of Arabia, p. 382. See also Enc. of Islam under Hisn al-Ghurab).
It is clear from the above that the Thamud were a civilized people and they possessed not only a code of laws but also recorded their decisions to serve as an authority in future cases, as is done in modern civilized countries. It is difficult to say whether the people to whom the above inscription refers lived before the Prophet Salih or after him, for possibly a section of the people of Hud may have been left behind in southern Arabia. At any rate it is a proven fact of history that these people were part of Thamud tribe and it was among them or among their brethren who had migrated to the north that Salih was raised.
From 7:75 it appears that the Thamud ruled over plains and hills. Again, from 26:148, 149 we learn that their country abounded in springs and gardens wherein grew date-palms of excellent quality and that they also cultivated lands and grew corn. Thus the Quranic account of these people is fully corroborated by the inscription quoted above.
Their decline seems to have begun soon after the time of Salih, for only a few centuries after his time their name fails to find mention among conquering and victorious nations. Arabia was invaded by an Assyrian king (722-705 B.C.) and the name Thamud is found mentioned among the conquered tribes in an inscription which he caused to be engraved in memory of his victory. Of the Greek historians, Didorus (80 B.C.), Pliny (79 B.C.) and Ptolemy make mention of the Thamud. When Justinian, the Roman Emperor, invaded Arabia, his army included 300 Thamud soldiers, but before the advent of Islam this tribe had become altogether extinct.
b
7:74.
1326
Thamud, being an Arabic word, shows that the tribe belonged to the Arab stock. It is futile to say that Salih may be the translation of a foreign name, for the Qur’an has adopted all foreign names without translating them such as Musa (Moses), Harun (Aaron), Yunus (Jonah) and Zakariyya (Zachariah). The Thamud were successors to the ‘Ad (7:75) which means that the ‘Ad were also an Arab race. Again, the ‘Ad, in their turn, were successors to the people of Noah. This shows that Noah was also an Arab. In fact, Noah was raised in Mesopotamia, which territory was in early times under Arab rule. Greek historians placed the Thamud tribe in a period not long before the Christian era. Hijr or Agra, as they call it, is given as their home. They call them Thamudeni and mention a place near Hijr which, according to them, the Arabs called Fajjun-Naqah. Ptolemy (140 B.C.) says that near Hijr is a place known as Badanata. Abu Isma‘il, author of the 'Futuhush-Sham,' says, 'The tribe of Thamud filled the land betw
وَاسۡتَغۡفِرُوۡا رَبَّکُمۡ ثُمَّ تُوۡبُوۡۤا اِلَیۡہِ ۚ اِنَّ رَبِّیۡ رَحِیۡمٌ وَّدُوۡدٌ
11:4.
11:4.
See 11:4.
Important Words:
ودود (Most Loving) is derived from ود. They say ودہ i.e. he loved him or it. وددت لو کان کذا means, I wished that it had been so. ود(wud) ود (wid), ود (wad) and مودة (mawaddat) as also وداد (widad), وداد (wadad) and وداد (wudad) are all infinitive nouns meaning love and affection. ود (wid), ود (wud) and ود (wad) also mean, a person loved, an object of love. ودود means, a person who loves much; very loving or affectionate. الودود is an attribute of God meaning, the Loving towards His servants; Very Loving or Most Loving; also He Who is beloved in the hearts of His servants (Taj & Aqrab).
Commentary:
It is often asserted by the opponents of Islam that it encourages sin as it keeps open the door of repentance. This objection is based on a misunderstanding of توبة i.e. Islamic repentance توبة does not consist in merely uttering the words "I regret" or "I repent" and then thinking that one’s sins will be forgiven. Such is not the Islamic conception of repentance. Islam does not recognize that transition from evil to virtue or ascent from a lower grade of virtue to a higher one can be attained in one jump. These conditions are attained through many stages of spiritual development. When a sinner turns to God, he begins by subjecting himself to a sort of inner stock-taking which makes him feel a sense of shame or contrition as a result of which he endeavours to seek shelter in God. This is the stage of استغفار. Then comes the stage of استعاذة i.e. seeking Divine protection from the evil consequences of one’s misdeeds. Finally there is the stage of توبة (repentance) which signifies turning to God and loving Him with heart and soul and establishing a true connection with Him. In short, توبة (repentance) does not mean mere verbal asking for forgiveness but constitutes one of the several stages which a man has to traverse when he eschews evil and turns to virtue or when he ascends from one stage of virtue to a higher one. It is difficult to find fault with this concept of توبة (repentance) and only one ignorant of human psychology can take exception to it.
The grades and stages of spiritual development briefly referred to above are all described in the Quran in detail.
c
11:4.
a
See 11:4.
1471
Important Words:
ودود (Most Loving) is derived from ود. They say ودہ i.e. he loved him or it. وددت لو کان کذا means, I wished that it had been so. ود(wud) ود (wid), ود (wad) and مودة (mawaddat) as also وداد (widad), وداد (wadad) and وداد (wudad) are all infinitive nouns meaning love and affection. ود (wid), ود (wud) and ود (wad) also mean, a person loved, an object of love. ودود means, a person who loves much; very loving or affectionate. الودود is an attribute of God meaning, the Loving towards His servants; Very Loving or Most Loving; also He Who is beloved in the hearts of His servants (Taj & Aqrab).
Commentary:
It is often asserted by the opponents of Islam that it encourages sin as it keeps open the door of repentance. This objection is based on a misunderstanding of توبة i.e. Islamic repentance توبة does not consist in merely uttering the words "I regret" or "I repent" and then thinking that one’s sins will be forgiven. Such is not the Islamic conception of repentance. Islam does not recognize that transition from evil to virtue or ascent from a lower grade of virtue to a higher one can be attained in one jump. These conditions are attained through many stages of spiritual development. When a sinner turns to God, he begins by subjecting himself to a sort of inner stock-taking which makes him feel a sense of shame or contrition as a result of which he endeavours to seek shelter in God. This is the stage of استغفار. Then comes the stage of استعاذة i.e. seeking Divine protection from the evil consequences of one’s misdeeds. Finally there is the stage of توبة (repentance) which signifies turning to God and loving Him with heart and soul and establishing a true connection with Him. In short, توبة (repentance) does not mean mere verbal asking for forgiveness but constitutes one of the several stages which a man has to traverse when he eschews evil and turns to virtue or when he ascends from one stage of virtue to a higher one. It is difficult to find fault with this concept of توبة (repentance) and only one ignorant of human psychology can take exception to it.
The grades and stages of spiritual development briefly referred to above are all described in the Quran in detail.
a
11:4.
قَالَ یٰقَوۡمِ اَرَہۡطِیۡۤ اَعَزُّ عَلَیۡکُمۡ مِّنَ اللّٰہِ وَاتَّخَذۡتُمُوۡہُ وَرَآءَکُمۡ ظِہۡرِیًّا ۖ اِنَّ رَبِّیۡ بِمَا تَعۡمَلُوۡنَ مُحِیۡطٌ
Commentary:
The Prophets are very jealous about the honour of God. Anyone else in Shu‘aib’s place would have been glad to see that his clan was so powerful that his enemy refrained from doing him harm out of fear of his tribesmen. But it makes Shu‘aib indignant that his security from harm has been ascribed to his clan and not to the protection of God, and he sharply rebukes his opponents saying: "Is my clan more powerful than God so that you are afraid to harm me because of them but you do not fear God and continue to disobey Him by indulging in plunder and fraud". Shu‘aib does not mind, by thus despising his own clan, running the risk of estranging them or making them angry. Only one thought holds sway over his mind and that thought relates to the honour of his God.
The Holy Prophet also never failed to display his love and jealousy for God in a manner worthy of his great spiritual position. One such opportunity occurred at Uhud when, the Muslims suffered a temporary defeat and the infidels, thinking that the Prophet had been killed, shouted slogans glorifying their national idol, Hubal. On that critical occasion, when considerations of safety demanded complete silence, the Holy Prophet rebuked the Muslims for keeping silent and urged them to glorify God at the top of their voices.
1473
Commentary:
The Prophets are very jealous about the honour of God. Anyone else in Shu‘aib’s place would have been glad to see that his clan was so powerful that his enemy refrained from doing him harm out of fear of his tribesmen. But it makes Shu‘aib indignant that his security from harm has been ascribed to his clan and not to the protection of God, and he sharply rebukes his opponents saying: "Is my clan more powerful than God so that you are afraid to harm me because of them but you do not fear God and continue to disobey Him by indulging in plunder and fraud". Shu‘aib does not mind, by thus despising his own clan, running the risk of estranging them or making them angry. Only one thought holds sway over his mind and that thought relates to the honour of his God.
The Holy Prophet also never failed to display his love and jealousy for God in a manner worthy of his great spiritual position. One such opportunity occurred at Uhud when, the Muslims suffered a temporary defeat and the infidels, thinking that the Prophet had been killed, shouted slogans glorifying their national idol, Hubal. On that critical occasion, when considerations of safety demanded complete silence, the Holy Prophet rebuked the Muslims for keeping silent and urged them to glorify God at the top of their voices.
وَقَالَ الۡمَلِکُ ائۡتُوۡنِیۡ بِہٖ ۖ فَلَمَّا جَآءَہُ الرَّسُوۡلُ قَالَ ارۡجِعۡ اِلٰی رَبِّکَ فَسۡـَٔلۡہُ مَا بَالُ النِّسۡوَۃِ الّٰتِیۡ قَطَّعۡنَ اَیۡدِیَہُنَّ ۚ اِنَّ رَبِّیۡ بِکَیۡدِہِنَّ عَلِیۡمٌ
12:32.
12:32.
Realizing that Joseph was no ordinary person the King wanted to release him from the prison forthwith. But Joseph refused to be released until a full inquiry was made into his case and he was proved to be innocent of the charge laid against him. His object in demanding an inquiry seems to be two- fold: First, that the King might know that he was innocent so that on no future occasion his mind might be poisoned against him by evilly-disposed persons on the basis of the alleged cause of his imprisonment. Secondly, that Potiphar, his benefactor, might not remain under the impression that Joseph had proved faithless to him.
12:32.
Commentary:
When the King saw that the wise men of his court had failed to interpret his dream and that Joseph had not only interpreted it rightly but had also suggested a remedy for the impending affliction, and when he learnt from his butler that Joseph’s previous interpretation of two dreams had also turned out to be true, he realized that Joseph was no ordinary man and desired to release him from the prison forthwith. But Joseph refused to be released until a full inquiry was made into his case and he was proved to be innocent of the charge laid against him. His object in demanding an inquiry seems to be twofold: firstly, that the King might know that he was innocent so that on no future occasion might his mind be poisoned against him by evilly-disposed persons on the basis of the alleged cause of his imprisonment; secondly, that Potiphar, his benefactor, might not remain under the impression that he had proved faithless to him.
The Holy Prophet is reported to have once said that if he had remained in prison for so long a time as Joseph did and, like Joseph, had received the orders of his release, he would at once have left the prison (Bukhari & Muslim). This readiness of the Holy Prophet to leave the prison in contrast to the hesitancy of Joseph to do so shows the former to be spiritually superior to the latter. It is true that the vindication of one’s honour is an act of virtue, but to welcome the opportunity for discharging one’s duties as a Prophet of God, as the Holy Prophet’s reported readiness implied, leaving one’s honour to take care of itself, is certainly an act of much higher spiritual eminence.
The words, how fare the women who cut their hands, spoken by Joseph show that the incident of the cutting by the women of their hands did actually take place; otherwise Joseph could not have referred to it in these words. Either the women, while absorbed in conversation, had inadvertently cut their hands, or they might have declared that, by bringing a false accusation against Joseph, they had cut their own hands i.e. had landed themselves in a false position. If these words had only expressed the women’s state of mind and nothing actual had happened, Joseph could not have referred to "the cutting of the hands."
a
12:32.
a
12:32.
1554
Commentary:
When the King saw that the wise men of his court had failed to interpret his dream and that Joseph had not only interpreted it rightly but had also suggested a remedy for the impending affliction, and when he learnt from his butler that Joseph’s previous interpretation of two dreams had also turned out to be true, he realized that Joseph was no ordinary man and desired to release him from the prison forthwith. But Joseph refused to be released until a full inquiry was made into his case and he was proved to be innocent of the charge laid against him. His object in demanding an inquiry seems to be twofold: firstly, that the King might know that he was innocent so that on no future occasion might his mind be poisoned against him by evilly-disposed persons on the basis of the alleged cause of his imprisonment; secondly, that Potiphar, his benefactor, might not remain under the impression that he had proved faithless to him.
The Holy Prophet is reported to have once said that if he had remained in prison for so long a time as Joseph did and, like Joseph, had received the orders of his release, he would at once have left the prison (Bukhari & Muslim). This readiness of the Holy Prophet to leave the prison in contrast to the hesitancy of Joseph to do so shows the former to be spiritually superior to the latter. It is true that the vindication of one’s honour is an act of virtue, but to welcome the opportunity for discharging one’s duties as a Prophet of God, as the Holy Prophet’s reported readiness implied, leaving one’s honour to take care of itself, is certainly an act of much higher spiritual eminence.
The words, how fare the women who cut their hands, spoken by Joseph show that the incident of the cutting by the women of their hands did actually take place; otherwise Joseph could not have referred to it in these words. Either the women, while absorbed in conversation, had inadvertently cut their hands, or they might have declared that, by bringing a false accusation against Joseph, they had cut their own hands i.e. had landed themselves in a false position. If these words had only expressed the women’s state of mind and nothing actual had happened, Joseph could not have referred to "the cutting of the hands."
a
12:32.
1387
Realizing that Joseph was no ordinary person the King wanted to release him from the prison forthwith. But Joseph refused to be released until a full inquiry was made into his case and he was proved to be innocent of the charge laid against him. His object in demanding an inquiry seems to be two- fold: First, that the King might know that he was innocent so that on no future occasion his mind might be poisoned against him by evilly-disposed persons on the basis of the alleged cause of his imprisonment. Secondly, that Potiphar, his benefactor, might not remain under the impression that Joseph had proved faithless to him.
۞ وَمَاۤ اُبَرِّئُ نَفۡسِیۡۤ ۚ اِنَّ النَّفۡسَ لَاَمَّارَۃٌۢ بِالسُّوۡٓءِ اِلَّا مَا رَحِمَ رَبِّیۡۤ ۚ اِنَّ رَبِّیۡ غَفُوۡرٌ رَّحِیۡمٌ
The clause Illa ma Rahima Rabbi (save that whereon my Lord has mercy) may have three different interpretations: (a) Save the Nafs (soul) whereupon my Lord has mercy, the particle ma standing for Nafs. (b) Save him upon whom my Lord has mercy; ma here meaning, man. (c) Yes, but it is God’s mercy which saves whom it chooses. These three meanings refer to the three stages in the spiritual development of man. The first meaning refers to the stage when man has attained the stage of spiritual perfection—the stage of Nafs-e-Mutma’innah (the soul at rest—89:28). The second meaning applies to man when he is yet in the stage of Nafs-e-Lawwamah (self-accusing soul— 75:3) when man is struggling against sin and his evil propensities, sometimes overcoming them and at others being vanquished by them. The third meaning applies to man when the animal in him predominates. This stage is called Nafs-e-Ammarah (the soul prone to evil).
Commentary:
As stated in the preceding verse, the words I do not hold my own self etc., were uttered by Joseph. The verse thus constitutes a striking commentary on the purity and nobility of mind of God’s Prophets and His Elect. Joseph, as stated above, had demanded an enquiry to be held about the imputation made against him. In this verse he disclaims any intention to establish his own purity or attribute any good to himself by that enquiry. His object, he says, is to show by this means that God does not allow the machinations of dishonest people to succeed against His Prophets and also that no one can tempt into sin those to whom God gives His protection. Joseph declares that he had caused this inquiry to be made, not to make a show of his own purity but to indicate that nobody can lead astray the man whom God Himself protects from evil. As for himself, he admits in the verse that human nature alone—unaided by Divine mercy, which manifests itself through revelation, religious law and Divine grace—cannot protect itself from evil. Man, by nature, is apt to fall into evil and it is God’s connection alone which can lead him to the right path.
The clause الا ما رحم ربی (save that whereon my Lord has mercy) is capable of three different interpretations: (a) save the نفس (soul or spirit) whereupon my Lord has mercy; in this case the particle ما stands for; نفس (b) save that man upon whom my Lord has mercy; in this case ما will be taken as meaning من i.e. that person; and (c) yes, but it is God’s mercy which saves whom it chooses; in this case the particle will be taken as مصدریة and the expression ما رحم would mean رحمة (mercy). These three meanings refer to the three stages in the spiritual growth of man. The first meaning refers to the stage when man has attained the stage of spiritual perfection. At this stage he is known by the name نفس مطمئنة (i.e. the soul at rest or the soul in peace). The second meaning is applied to man when he is yet in the stage of نفس لوامة (i.e. self-accusing soul) viz. when a man is struggling against sin and
his evil propensities, sometimes overcoming him and at others being vanquished. The third meaning applies to a man when his evil inclinations have the better of him. At this stage he is described by the term; نفس امارة (i.e. the soul prone to evil). All these kinds of نفس(soul) have been mentioned in the Quran (89:28; 75:3; 12:54) and have been fully discussed in the Teachings of Islam by Ahmad, the Promised Messiah.
1557
Commentary:
As stated in the preceding verse, the words I do not hold my own self etc., were uttered by Joseph. The verse thus constitutes a striking commentary on the purity and nobility of mind of God’s Prophets and His Elect. Joseph, as stated above, had demanded an enquiry to be held about the imputation made against him. In this verse he disclaims any intention to establish his own purity or attribute any good to himself by that enquiry. His object, he says, is to show by this means that God does not allow the machinations of dishonest people to succeed against His Prophets and also that no one can tempt into sin those to whom God gives His protection. Joseph declares that he had caused this inquiry to be made, not to make a show of his own purity but to indicate that nobody can lead astray the man whom God Himself protects from evil. As for himself, he admits in the verse that human nature alone—unaided by Divine mercy, which manifests itself through revelation, religious law and Divine grace—cannot protect itself from evil. Man, by nature, is apt to fall into evil and it is God’s connection alone which can lead him to the right path.
The clause الا ما رحم ربی (save that whereon my Lord has mercy) is capable of three different interpretations: (a) save the نفس (soul or spirit) whereupon my Lord has mercy; in this case the particle ما stands for; نفس (b) save that man upon whom my Lord has mercy; in this case ما will be taken as meaning من i.e. that person; and (c) yes, but it is God’s mercy which saves whom it chooses; in this case the particle will be taken as مصدریة and the expression ما رحم would mean رحمة (mercy). These three meanings refer to the three stages in the spiritual growth of man. The first meaning refers to the stage when man has attained the stage of spiritual perfection. At this stage he is known by the name نفس مطمئنة (i.e. the soul at rest or the soul in peace). The second meaning is applied to man when he is yet in the stage of نفس لوامة (i.e. self-accusing soul) viz. when a man is struggling against sin and
his evil propensities, sometimes overcoming him and at others being vanquished. The third meaning applies to a man when his evil inclinations have the better of him. At this stage he is described by the term; نفس امارة (i.e. the soul prone to evil). All these kinds of نفس(soul) have been mentioned in the Quran (89:28; 75:3; 12:54) and have been fully discussed in the Teachings of Islam by Ahmad, the Promised Messiah.
1389
The clause Illa ma Rahima Rabbi (save that whereon my Lord has mercy) may have three different interpretations: (a) Save the Nafs (soul) whereupon my Lord has mercy, the particle ma standing for Nafs. (b) Save him upon whom my Lord has mercy; ma here meaning, man. (c) Yes, but it is God’s mercy which saves whom it chooses. These three meanings refer to the three stages in the spiritual development of man. The first meaning refers to the stage when man has attained the stage of spiritual perfection—the stage of Nafs-e-Mutma’innah (the soul at rest—89:28). The second meaning applies to man when he is yet in the stage of Nafs-e-Lawwamah (self-accusing soul— 75:3) when man is struggling against sin and his evil propensities, sometimes overcoming them and at others being vanquished by them. The third meaning applies to man when the animal in him predominates. This stage is called Nafs-e-Ammarah (the soul prone to evil).
وَرَفَعَ اَبَوَیۡہِ عَلَی الۡعَرۡشِ وَخَرُّوۡا لَہٗ سُجَّدًا ۖ وَّقَالَ یٰۤاَبَتِ ہٰذَا تَاۡوِیۡلُ رُءۡیٰیَ مِنۡ قَبۡلُ قَدۡ جَعَلَہَا رَبِّیۡ حَقًّا ۖ وَّقَدۡ اَحۡسَنَ بِیۡۤ اِذۡ اَخۡرَجَنِیۡ مِنَ السِّجۡنِ وَجَآءَ بِکُمۡ مِّنَ الۡبَدۡوِ مِنۡۢ بَعۡدِ اَنۡ نَّزَغَ الشَّیۡطٰنُ بَیۡنِیۡ وَبَیۡنَ اِخۡوَتِیۡۤ ۚ اِنَّ رَبِّیۡ لَطِیۡفٌ لِّمَا یَشَآءُ ۚ اِنَّہٗ ہُوَ الۡعَلِیۡمُ الۡحَکِیۡمُ
یعنی جو خواب میں دیکھا تھا کہ چاند‘ سورج اور ستارے میری وجہ سے سجدہ کر رہے ہیں۔ وہ بات پوری ہوگئی۔ اور آج آپ لوگ میرے مل جانے کی خوشی میں اللہ تعالیٰ کو سجدہ کر رہے ہیں۔
The words may mean that Joseph presented his parents to the King (Gen. 47: 2, 7) or that he made them sit on his own throne with the King’s permission. In olden times the ministers and deputies of kings also had their own thrones.
Joseph’s brothers and parents fell prostrate and thanked God for raising Joseph to such an eminent position. Thus Joseph was the cause, and not the object, of their prostration.
While mentioning God’s favours Joseph refers only to his being taken out of prison and makes no mention of being rescued from the well, lest his brothers should feel ashamed.
Commentary:
As the word رفع (raised) also means, "to present one to a person of high rank" (3:56), the verse is capable of two interpretations: Firstly, that Joseph presented his parents to the King, for in this case العرش (the throne) would signify the King. According to the Bible, Joseph presented his father and some of his brethren to Pharaoh (Gen. 47:2, 7). Secondly, it may mean that Joseph made his parents sit on his own throne, for in ancient times the deputies of kings also used to have their own thrones. Hence it is possible that Joseph made his parents and his brethren sit on his throne with Pharaoh’s permission.
The words خروا له سجدا do not mean that Joseph’s brothers and his parents fell prostrate before him. They only mean that they fell prostrate before God for Joseph i.e. they thanked God for raising Joseph to such an eminent position. Thus, Joseph was the cause and not the object of their prostration. See also 2:35.
The verse also throws some light on the sublime morals of God’s noble Prophets. Joseph’s brothers had left their home in search of food, but he speaks of their coming to him as a special favour of God to himself.
Again, while mentioning God’s favours he refers only to his being taken out of prison and makes no mention of being rescued from the well, lest his brothers might feel ashamed.
The word لطیف (Benignant) when applied to God, means, He Who takes care of His creatures through love or benevolence or Who benefits others with His love and kindness; He Who knows hidden things. See also 6:104.
2
یعنی جو خواب میں دیکھا تھا کہ چاند‘ سورج اور ستارے میری وجہ سے سجدہ کر رہے ہیں۔ وہ بات پوری ہوگئی۔ اور آج آپ لوگ میرے مل جانے کی خوشی میں اللہ تعالیٰ کو سجدہ کر رہے ہیں۔
1600
Commentary:
As the word رفع (raised) also means, "to present one to a person of high rank" (3:56), the verse is capable of two interpretations: Firstly, that Joseph presented his parents to the King, for in this case العرش (the throne) would signify the King. According to the Bible, Joseph presented his father and some of his brethren to Pharaoh (Gen. 47:2, 7). Secondly, it may mean that Joseph made his parents sit on his own throne, for in ancient times the deputies of kings also used to have their own thrones. Hence it is possible that Joseph made his parents and his brethren sit on his throne with Pharaoh’s permission.
The words خروا له سجدا do not mean that Joseph’s brothers and his parents fell prostrate before him. They only mean that they fell prostrate before God for Joseph i.e. they thanked God for raising Joseph to such an eminent position. Thus, Joseph was the cause and not the object of their prostration. See also 2:35.
The verse also throws some light on the sublime morals of God’s noble Prophets. Joseph’s brothers had left their home in search of food, but he speaks of their coming to him as a special favour of God to himself.
Again, while mentioning God’s favours he refers only to his being taken out of prison and makes no mention of being rescued from the well, lest his brothers might feel ashamed.
The word لطیف (Benignant) when applied to God, means, He Who takes care of His creatures through love or benevolence or Who benefits others with His love and kindness; He Who knows hidden things. See also 6:104.
1411
The words may mean that Joseph presented his parents to the King (Gen. 47: 2, 7) or that he made them sit on his own throne with the King’s permission. In olden times the ministers and deputies of kings also had their own thrones.
1412
Joseph’s brothers and parents fell prostrate and thanked God for raising Joseph to such an eminent position. Thus Joseph was the cause, and not the object, of their prostration.
1413
While mentioning God’s favours Joseph refers only to his being taken out of prison and makes no mention of being rescued from the well, lest his brothers should feel ashamed.
کَذٰلِکَ اَرۡسَلۡنٰکَ فِیۡۤ اُمَّۃٍ قَدۡ خَلَتۡ مِنۡ قَبۡلِہَاۤ اُمَمٌ لِّتَتۡلُوَا۠ عَلَیۡہِمُ الَّذِیۡۤ اَوۡحَیۡنَاۤ اِلَیۡکَ وَہُمۡ یَکۡفُرُوۡنَ بِالرَّحۡمٰنِ ۚ قُلۡ ہُوَ رَبِّیۡ لَاۤ اِلٰہَ اِلَّا ہُوَ عَلَیۡہِ تَوَکَّلۡتُ وَاِلَیۡہِ مَتَابِ
25:61.
25:61.
25:61.
Commentary:
The previous two verses spoke of the people to whom God grants perfect peace of mind and who enjoy a truly happy end. By the words, Thus have We sent thee, the Quran means to suggest that God has raised the Holy Prophet so that he may, by his noble teaching and noble example, produce men of this type.
The verse draws the attention of disbelievers to God’s attribute of الرحمن (the Gracious) in a very striking manner. It says that whereas disbelievers demand immediate punishment, God continues to delay and postpone it. It is His attribute of Ar-Rahman which is at the root of this postponement, and yet disbelievers say that He is not Ar-Rahman. If God had not been Ar-Rahman they would have met their destruction long before.
The question also arises here, how could the Holy Prophet raise a stone-hearted people like the Arabs to the high standard of moral and spiritual excellence mentioned in the preceding verse? In reply to this natural misgiving, the Holy Prophet is bidden to say, "It is not my work, but God’s. In Him do I put my trust, and to Him will I repeatedly turn for help till this object is attained." The verse also draws our attention to the great spiritual lesson that real reformation, which is the purification of the heart, is brought about only through trust in God and constantly turning to Him in prayer. Those who seek to reform the hearts of men by physical and material means can never succeed. Material means can at best reform the exterior of men. It is only spiritual means that can engender conviction and purity of heart. This is why the so-called cultured and enlightened nations of the West have, in spite of their best efforts, failed to present that high standard of morality and spirituality to which the Holy Prophet raised his Companions, notwithstanding his utter lack of material resources.
a
25:61.
b
25:61.
1642
Commentary:
The previous two verses spoke of the people to whom God grants perfect peace of mind and who enjoy a truly happy end. By the words, Thus have We sent thee, the Quran means to suggest that God has raised the Holy Prophet so that he may, by his noble teaching and noble example, produce men of this type.
The verse draws the attention of disbelievers to God’s attribute of الرحمن (the Gracious) in a very striking manner. It says that whereas disbelievers demand immediate punishment, God continues to delay and postpone it. It is His attribute of Ar-Rahman which is at the root of this postponement, and yet disbelievers say that He is not Ar-Rahman. If God had not been Ar-Rahman they would have met their destruction long before.
The question also arises here, how could the Holy Prophet raise a stone-hearted people like the Arabs to the high standard of moral and spiritual excellence mentioned in the preceding verse? In reply to this natural misgiving, the Holy Prophet is bidden to say, "It is not my work, but God’s. In Him do I put my trust, and to Him will I repeatedly turn for help till this object is attained." The verse also draws our attention to the great spiritual lesson that real reformation, which is the purification of the heart, is brought about only through trust in God and constantly turning to Him in prayer. Those who seek to reform the hearts of men by physical and material means can never succeed. Material means can at best reform the exterior of men. It is only spiritual means that can engender conviction and purity of heart. This is why the so-called cultured and enlightened nations of the West have, in spite of their best efforts, failed to present that high standard of morality and spirituality to which the Holy Prophet raised his Companions, notwithstanding his utter lack of material resources.
a
25:61.
وَاِنَّ اللّٰہَ رَبِّیۡ وَرَبُّکُمۡ فَاعۡبُدُوۡہُ ۚ ہٰذَا صِرٰطٌ مُّسۡتَقِیۡمٌ
3:52; 5:73; 43:65.
3:52; 5:73; 43:65.
3:52; 5:73; 43:65.
a
3:52; 5:73; 43:65.
a
3:52; 5:73; 43:65.
b
3:52; 5:73; 43:65.
وَیَسۡـَٔلُوۡنَکَ عَنِ الرُّوۡحِ ۖ قُلِ الرُّوۡحُ مِنۡ اَمۡرِ رَبِّیۡ وَمَاۤ اُوۡتِیۡتُمۡ مِّنَ الۡعِلۡمِ اِلَّا قَلِیۡلًا
在犹太人的精神衰退和堕落期间, 他们看来在开始尝试像现代的许多唯灵论者、通神论者和印度瑜伽教徒等所进行的那些神秘莫测的做法。麦地那的有些犹太人在穆圣时代看来已经在进行这些做法。这就是为什么麦加的多神教徒竭力想得到帮助来驳倒穆圣, 他们建议麦加的多神教徒要质问穆圣有关人的灵魂的问题。«古兰经»用现在注释的这节经文来答复他们说, 灵魂从安拉的命令中得到它的力量, 任何其他声称来自所谓精神锻炼和巫术的东西都是骗人的鬼话。据说有关人的灵魂的性质问题首先是由古莱西族在麦加向穆圣提出的, 然后, 根据阿布杜拉•彬•麦斯武德 عَبْدُ الله بِنْ مَسْعُوْد (‘Abdullah bin Mas‘ud) 的看法, 由犹太人在麦地那向穆圣提出。灵魂在这里描写为由安拉直接命令而创造出来的东西。按«古兰经»经义, 一切创造 (物) 分为两类: (1) 原始的创造 (物), 即不借助任何以前创造出来的物质或事物而产生的创造 (物); (2) 后来的创造 (物), 即借助於以前创造出来的方法和物质所产生的创造 (物)。前一种创造 (物) 属於 اَمْر (Amr, 直译:命令) 类, 可见2:118节经文, 而后一种称为 خَلْق (Khalq, 直译:创造)。人的灵魂属於第一类。
In the period of their spiritual decline and decadence the Jews seem to have come to dabble in occult practices like many modern Spiritualists, Theosophists and Hindu Yogis. Some of the Jews of Medina also seem to have resorted to these practices in the time of the Holy Prophet. This is why when the Meccan idolaters sought their help to confute the Holy Prophet, they suggested that they (the Meccan idolaters) should question him about the human soul. The Qur’an answers them by the verse under comment by saying that the soul derives its powers from the command of God and anything else that is claimed to be acquired by the so-called spiritual exercises and magical art is all humbug. The question regarding the nature of the human soul is reported to have been first put to the Holy Prophet at Mecca by the Quraish and then, according to ‘Abdullah bin Mas‘ud, by the Jews at Medina. The soul has been described here as something created by the direct command of God. According to the Qur’an all creation fal
Commentary:
Various meanings have been assigned to the word روح (soul) by scholars of different schools of Muslim religious thought. According to some of the commentators it applies to all angels; according to others it means only the angel to whom is entrusted the task of the creation of the world; yet others think that it particularly applies to the Archangel Gabriel.
Some scholars, however, are of the view that الروح means the word of God, while some others take it as applying to the Quran. But the most appropriate meaning of this word is "the human soul."
The question regarding the nature of the human soul was first put to the Holy Prophet at Mecca by some of the Meccan idolaters, probably at the instance of the Jews of Medina, when the news reached the latter that he had claimed to be a Divine Prophet. In reply the Prophet recited to them the present verse. When, however, he came to Medina the question appears again to have been put to him by the Jews and he must naturally have recited to them the same verse, thus giving rise to the wrong notion held by some traditionalists that this verse was revealed in Medina or that, after having been first revealed at Mecca, it was again revealed at Medina. The fact is that it was only revealed once and that was at Mecca.
As stated above, the most appropriate meaning of the word الروح is the human soul. The soul has been described here as something created by the direct command of God. As a matter of fact according to the Quran all creation falls under two categories: (1) Original creation which is brought about without the aid or help of any substance or matter previously created. (2) Subsequent creation which is brought about with the aid and help of means and matter previously created. The former kind of creation falls under the category of امر (lit. command) for which see 2:118, and the latter is known as خلق (lit. creating). In this verse we are told that the human soul belongs to the first category.
In the period of their spiritual decadence the Jews seem to have come to dabble in spiritualism and occult practices like many modern Spiritualists, Theosophists and Hindu Yogis. They had come to believe in magic and so-called spiritual practices. These occult practices appeared to have exercised great influence on them. It appears that the Jews started taking interest in magic and occult practices in the time of the Prophet David. These practices became very popular with them in the time of Jesus. According to Philo and the well-known Jewish writer, Josephus, the Essenes in the time of Jesus greatly indulged in these practices and by a life of renunciation they had greatly developed this art. The Quran also refers to the Jewish counterparts of the modern spiritualists in 72:8-10. References to black and white magic may also be found in the books of the Old and New Testaments. Some of the Jews of Medina also seem to have resorted to these practices in the time of the Holy Prophet. This is why when the Meccan idolaters sought their help in confuting the Prophet they suggested that they (the Meccan idolaters) should enquire of him regarding the powers and attributes of the human soul. The Quran answers this inquiry in the verse under comment by saying that the perfect soul derives its powers from the command of God and anything else that is claimed to be acquired by so-called spiritual exercises and magical arts is all meaningless. It may be added that by الروح is particularly meant the perfect soul. That the knowledge acquired by so-called spiritual exercises and by their professed communication with the dead carries little weight has often been demonstrated by the fact that the information claimed to be furnished by departed souls to different mediums regarding the next world always varies.
The question of the powers and attributes of the human soul is of more than local importance, inasmuch as it had not only agitated the minds of the Medinite Jews of the Prophet’s time but has also agitated those of Hindu Yogis, Theosophists and Spiritualists in our own time. Taking الروح in its general sense the verse would mean that the human soul is as much the creation of God as the human body.
729
在犹太人的精神衰退和堕落期间, 他们看来在开始尝试像现代的许多唯灵论者、通神论者和印度瑜伽教徒等所进行的那些神秘莫测的做法。麦地那的有些犹太人在穆圣时代看来已经在进行这些做法。这就是为什么麦加的多神教徒竭力想得到帮助来驳倒穆圣, 他们建议麦加的多神教徒要质问穆圣有关人的灵魂的问题。«古兰经»用现在注释的这节经文来答复他们说, 灵魂从安拉的命令中得到它的力量, 任何其他声称来自所谓精神锻炼和巫术的东西都是骗人的鬼话。据说有关人的灵魂的性质问题首先是由古莱西族在麦加向穆圣提出的, 然后, 根据阿布杜拉•彬•麦斯武德 عَبْدُ الله بِنْ مَسْعُوْد (‘Abdullah bin Mas‘ud) 的看法, 由犹太人在麦地那向穆圣提出。灵魂在这里描写为由安拉直接命令而创造出来的东西。按«古兰经»经义, 一切创造 (物) 分为两类: (1) 原始的创造 (物), 即不借助任何以前创造出来的物质或事物而产生的创造 (物); (2) 后来的创造 (物), 即借助於以前创造出来的方法和物质所产生的创造 (物)。前一种创造 (物) 属於 اَمْر (Amr, 直译:命令) 类, 可见2:118节经文, 而后一种称为 خَلْق (Khalq, 直译:创造)。人的灵魂属於第一类。
2015
Commentary:
Various meanings have been assigned to the word روح (soul) by scholars of different schools of Muslim religious thought. According to some of the commentators it applies to all angels; according to others it means only the angel to whom is entrusted the task of the creation of the world; yet others think that it particularly applies to the Archangel Gabriel.
Some scholars, however, are of the view that الروح means the word of God, while some others take it as applying to the Quran. But the most appropriate meaning of this word is "the human soul."
The question regarding the nature of the human soul was first put to the Holy Prophet at Mecca by some of the Meccan idolaters, probably at the instance of the Jews of Medina, when the news reached the latter that he had claimed to be a Divine Prophet. In reply the Prophet recited to them the present verse. When, however, he came to Medina the question appears again to have been put to him by the Jews and he must naturally have recited to them the same verse, thus giving rise to the wrong notion held by some traditionalists that this verse was revealed in Medina or that, after having been first revealed at Mecca, it was again revealed at Medina. The fact is that it was only revealed once and that was at Mecca.
As stated above, the most appropriate meaning of the word الروح is the human soul. The soul has been described here as something created by the direct command of God. As a matter of fact according to the Quran all creation falls under two categories: (1) Original creation which is brought about without the aid or help of any substance or matter previously created. (2) Subsequent creation which is brought about with the aid and help of means and matter previously created. The former kind of creation falls under the category of امر (lit. command) for which see 2:118, and the latter is known as خلق (lit. creating). In this verse we are told that the human soul belongs to the first category.
In the period of their spiritual decadence the Jews seem to have come to dabble in spiritualism and occult practices like many modern Spiritualists, Theosophists and Hindu Yogis. They had come to believe in magic and so-called spiritual practices. These occult practices appeared to have exercised great influence on them. It appears that the Jews started taking interest in magic and occult practices in the time of the Prophet David. These practices became very popular with them in the time of Jesus. According to Philo and the well-known Jewish writer, Josephus, the Essenes in the time of Jesus greatly indulged in these practices and by a life of renunciation they had greatly developed this art. The Quran also refers to the Jewish counterparts of the modern spiritualists in 72:8-10. References to black and white magic may also be found in the books of the Old and New Testaments. Some of the Jews of Medina also seem to have resorted to these practices in the time of the Holy Prophet. This is why when the Meccan idolaters sought their help in confuting the Prophet they suggested that they (the Meccan idolaters) should enquire of him regarding the powers and attributes of the human soul. The Quran answers this inquiry in the verse under comment by saying that the perfect soul derives its powers from the command of God and anything else that is claimed to be acquired by so-called spiritual exercises and magical arts is all meaningless. It may be added that by الروح is particularly meant the perfect soul. That the knowledge acquired by so-called spiritual exercises and by their professed communication with the dead carries little weight has often been demonstrated by the fact that the information claimed to be furnished by departed souls to different mediums regarding the next world always varies.
The question of the powers and attributes of the human soul is of more than local importance, inasmuch as it had not only agitated the minds of the Medinite Jews of the Prophet’s time but has also agitated those of Hindu Yogis, Theosophists and Spiritualists in our own time. Taking الروح in its general sense the verse would mean that the human soul is as much the creation of God as the human body.
1647
In the period of their spiritual decline and decadence the Jews seem to have come to dabble in occult practices like many modern Spiritualists, Theosophists and Hindu Yogis. Some of the Jews of Medina also seem to have resorted to these practices in the time of the Holy Prophet. This is why when the Meccan idolaters sought their help to confute the Holy Prophet, they suggested that they (the Meccan idolaters) should question him about the human soul. The Qur’an answers them by the verse under comment by saying that the soul derives its powers from the command of God and anything else that is claimed to be acquired by the so-called spiritual exercises and magical art is all humbug. The question regarding the nature of the human soul is reported to have been first put to the Holy Prophet at Mecca by the Quraish and then, according to ‘Abdullah bin Mas‘ud, by the Jews at Medina. The soul has been described here as something created by the direct command of God. According to the Qur’an all creation fal
اَوۡ یَکُوۡنَ لَکَ بَیۡتٌ مِّنۡ زُخۡرُفٍ اَوۡ تَرۡقٰی فِی السَّمَآءِ وَلَنۡ نُّؤۡمِنَ لِرُقِیِّکَ حَتّٰی تُنَزِّلَ عَلَیۡنَا کِتٰبًا نَّقۡرَؤُہٗ ۗ قُلۡ سُبۡحَانَ رَبِّیۡ ہَلۡ کُنۡتُ اِلَّا بَشَرًا رَّسُوۡلًا
اس آیت سے واضح ہے کہ معراج کا معجزہ بھی کفار کے لئے کافی نہ تھا۔ وہ اس پر مصر تھے کہ آسمان پر جانے کو ہم تب مانیں گے جب ایک کتاب بھی آپ اتار کر لائیں‘ جسے ہم خود چھو کر دیکھیں اور پڑھیں ورنہ خالی کہہ دینا کہ میں آسمان پر گیا تھا۔ ہمارے لئے کافی نہ ہوگا۔
یعنی بشر رسول آسمان پر نہیں جا سکتا۔ تعجب ہے مسلمانوں پر جو اس کے باوجود مسیح کو آسمان پر مانتے ہیں حالانکہ قرآن مجید کے مطابق وہ بشر رسول تھا۔
In answer to their impudent demands the disbelievers are told that these demands pertain either to God or to the Prophet. The demands of the first category are frivolous in character and God is above such frivolities. As for their demands pertaining to the Holy Prophet, they are incompatible with his limited powers as a human being and his mission as a Prophet of God.
Commentary:
The contemptuous tone of the disbelievers’ discourse is continued in this verse. They are represented as saying to the Prophet that if he could not accomplish any of the things they demanded of him, he might at least have some good things for himself. Pharaoh had challenged Moses that he could not be a true Prophet because he possessed no bracelets of gold (43:54); but the Meccan disbelievers went a step further and declared that the Prophet’s claims could only be regarded true if he possessed a house made of gold.
The words, Or thou ascend up into heaven…that we can read, contain a derisive reference to the Mi‘raj or the Ascension of the Prophet. The disbelievers meant to say that they would not believe in his ascension unless he stayed in the heavens and let fall to them a book that they might read. To these foolish demands of the disbelievers the words, Say, Holy is my Lord! I am not but a man sent as a Messenger, embody a crushing reply. They are told that their demands fall under two heads: (a) those that pertain to God; (b) those that pertain to the Prophet. The demands of the first category are frivolous in character and God is above such frivolities. These demands have nothing to do with the spiritual development of man for which Divine Messengers are raised. As for their demands pertaining to the Prophet, they are incompatible with his humanity and his mission as a Prophet of God. A human being, even one invested with prophethood, could not and would not indulge in such acrobatic feats.
1
اس آیت سے واضح ہے کہ معراج کا معجزہ بھی کفار کے لئے کافی نہ تھا۔ وہ اس پر مصر تھے کہ آسمان پر جانے کو ہم تب مانیں گے جب ایک کتاب بھی آپ اتار کر لائیں‘ جسے ہم خود چھو کر دیکھیں اور پڑھیں ورنہ خالی کہہ دینا کہ میں آسمان پر گیا تھا۔ ہمارے لئے کافی نہ ہوگا۔
2
یعنی بشر رسول آسمان پر نہیں جا سکتا۔ تعجب ہے مسلمانوں پر جو اس کے باوجود مسیح کو آسمان پر مانتے ہیں حالانکہ قرآن مجید کے مطابق وہ بشر رسول تھا۔
2022
Commentary:
The contemptuous tone of the disbelievers’ discourse is continued in this verse. They are represented as saying to the Prophet that if he could not accomplish any of the things they demanded of him, he might at least have some good things for himself. Pharaoh had challenged Moses that he could not be a true Prophet because he possessed no bracelets of gold (43:54); but the Meccan disbelievers went a step further and declared that the Prophet’s claims could only be regarded true if he possessed a house made of gold.
The words, Or thou ascend up into heaven…that we can read, contain a derisive reference to the Mi‘raj or the Ascension of the Prophet. The disbelievers meant to say that they would not believe in his ascension unless he stayed in the heavens and let fall to them a book that they might read. To these foolish demands of the disbelievers the words, Say, Holy is my Lord! I am not but a man sent as a Messenger, embody a crushing reply. They are told that their demands fall under two heads: (a) those that pertain to God; (b) those that pertain to the Prophet. The demands of the first category are frivolous in character and God is above such frivolities. These demands have nothing to do with the spiritual development of man for which Divine Messengers are raised. As for their demands pertaining to the Prophet, they are incompatible with his humanity and his mission as a Prophet of God. A human being, even one invested with prophethood, could not and would not indulge in such acrobatic feats.
1652
In answer to their impudent demands the disbelievers are told that these demands pertain either to God or to the Prophet. The demands of the first category are frivolous in character and God is above such frivolities. As for their demands pertaining to the Holy Prophet, they are incompatible with his limited powers as a human being and his mission as a Prophet of God.
اِلَّاۤ اَنۡ یَّشَآءَ اللّٰہُ ۚ وَاذۡکُر رَّبَّکَ اِذَا نَسِیۡتَ وَقُلۡ عَسٰۤی اَنۡ یَّہۡدِیَنِ رَبِّیۡ لِاَقۡرَبَ مِنۡ ہٰذَا رَشَدًا
18:40; 74:57; 76:31; 81:30.
18:40; 74:57; 76:31; 81:30.
18:40; 74:57; 76:31; 81:30.
Commentary:
The verse purports to say to Muslims that in their hour of despondency and helplessness before the irresistible might of Christian nations, they should not for a moment entertain the idea that they can ever successfully fight them with material means. On the contrary, they should have firm faith in God’s promises that He would never let Islam down and would Himself create circumstances that would bring about the complete downfall and destruction of these nations.
a
18:40; 74:57; 76:31; 81:30.
a
18:40; 74:57; 76:31; 81:30.
2065
Commentary:
The verse purports to say to Muslims that in their hour of despondency and helplessness before the irresistible might of Christian nations, they should not for a moment entertain the idea that they can ever successfully fight them with material means. On the contrary, they should have firm faith in God’s promises that He would never let Islam down and would Himself create circumstances that would bring about the complete downfall and destruction of these nations.
a
18:40; 74:57; 76:31; 81:30.
وَمَاۤ اَظُنُّ السَّاعَۃَ قَآئِمَۃً وَّلَئِنۡ رُّدِدتُّ اِلٰی رَبِّیۡ لَاَجِدَنَّ خَیۡرًا مِّنۡہَا مُنۡقَلَبًا
Commentary:
This verse continues the theme of the preceding one and purports to say that there will be two schools of religious thought among Christian nations. One school will altogether deny life after death and Resurrection. The exponents of this school will regard present life as the be-all and end-all of man’s creation, and Resurrection and Paradise as only other names for national renaissance and prosperity. The other school will literally believe in Resurrection and the next life but they will also hold the belief that because Jesus had atoned for all their sins they will get salvation while non-Christians will be consigned to eternal perdition.
2077
Commentary:
This verse continues the theme of the preceding one and purports to say that there will be two schools of religious thought among Christian nations. One school will altogether deny life after death and Resurrection. The exponents of this school will regard present life as the be-all and end-all of man’s creation, and Resurrection and Paradise as only other names for national renaissance and prosperity. The other school will literally believe in Resurrection and the next life but they will also hold the belief that because Jesus had atoned for all their sins they will get salvation while non-Christians will be consigned to eternal perdition.
لّٰکِنَّا۠ ہُوَ اللّٰہُ رَبِّیۡ وَلَاۤ اُشۡرِکُ بِرَبِّیۡۤ اَحَدًا
13:37; 72:21.
13:37; 72:21.
13:37; 72:21.
Commentary:
The verse administers an effective rebuke from the mouth of the poor, resourceless Muslim to the conceited, arrogant and rich Christian. The poor Muslim seems to say to his Christian companion that though he was poor and deprived of the good things of this life yet he was grateful to God whereas the other who had been given wealth, power and large following was ungrateful to God and had set up equals with Him. If at all anybody had any cause to be ungrateful to God it was he and not his rich companion who, on the contrary, had every reason to be grateful to Him.
b
13:37; 72:21.
b
13:37; 72:21.
2079
Commentary:
The verse administers an effective rebuke from the mouth of the poor, resourceless Muslim to the conceited, arrogant and rich Christian. The poor Muslim seems to say to his Christian companion that though he was poor and deprived of the good things of this life yet he was grateful to God whereas the other who had been given wealth, power and large following was ungrateful to God and had set up equals with Him. If at all anybody had any cause to be ungrateful to God it was he and not his rich companion who, on the contrary, had every reason to be grateful to Him.
b
13:37; 72:21.
قَالَ رَبِّیۡ یَعۡلَمُ الۡقَوۡلَ فِی السَّمَآءِ وَالۡاَرۡضِ ۖ وَہُوَ السَّمِیۡعُ الۡعَلِیۡمُ
God knows all the secret and open plots and machinations of disbelievers against Islam and He hears the prayers of the Holy Prophet and His chosen servants and will frustrate all the evil designs of disbelievers.
Commentary:
The subject of the verb قال may both be God and the Holy Prophet.
The particle فی means, in; about; regarding. The word السماء may signify heavenly sciences or things connected with the spiritual realm, and the word الارض may stand for material or worldly sciences.
The verse means to say that the disbelievers reject the Message of the Quran on the plea that they see nothing in the Holy Prophet beyond an ordinary human being but they ignore the patent fact that the All-Hearing and All-Knowing God is at his back. God knows full well all their secret and open plots and machinations against Islam and He hears the prayers of the Holy Prophet and His chosen servants and will frustrate all the evil designs of disbelievers.
2346
Commentary:
The subject of the verb قال may both be God and the Holy Prophet.
The particle فی means, in; about; regarding. The word السماء may signify heavenly sciences or things connected with the spiritual realm, and the word الارض may stand for material or worldly sciences.
The verse means to say that the disbelievers reject the Message of the Quran on the plea that they see nothing in the Holy Prophet beyond an ordinary human being but they ignore the patent fact that the All-Hearing and All-Knowing God is at his back. God knows full well all their secret and open plots and machinations against Islam and He hears the prayers of the Holy Prophet and His chosen servants and will frustrate all the evil designs of disbelievers.
1871
God knows all the secret and open plots and machinations of disbelievers against Islam and He hears the prayers of the Holy Prophet and His chosen servants and will frustrate all the evil designs of disbelievers.
قَالَ مَا مَکَّنِّیۡ فِیۡہِ رَبِّیۡ خَیۡرٌ فَاَعِیۡنُوۡنِیۡ بِقُوَّۃٍ اَجۡعَلۡ بَیۡنَکُمۡ وَبَیۡنَہُمۡ رَدۡمًا
塞鲁士要该地的居民给他提供劳动力 (قُوَّة, Quwwah) 的意思是体力, 即人力。
Cyrus told the inhabitants of the place to provide him with human labour, Quwwah meaning physical strength, i.e. human labour.
Commentary:
Cyrus said to the inhabitants of the place that he had the plan of the wall and other necessary material ready with him but they must provide human labour. The word قوة means physical strength i.e. human labour.
784
塞鲁士要该地的居民给他提供劳动力 (قُوَّة, Quwwah) 的意思是体力, 即人力。
2132
Commentary:
Cyrus said to the inhabitants of the place that he had the plan of the wall and other necessary material ready with him but they must provide human labour. The word قوة means physical strength i.e. human labour.
1730
Cyrus told the inhabitants of the place to provide him with human labour, Quwwah meaning physical strength, i.e. human labour.
قَالَ ہٰذَا رَحۡمَۃٌ مِّنۡ رَّبِّیۡ ۖ فَاِذَا جَآءَ وَعۡدُ رَبِّیۡ جَعَلَہٗ دَکَّآءَ ۖ وَکَانَ وَعۡدُ رَبِّیۡ حَقًّا
19:62; 46:17; 73:19.
塞鲁士肯定已从启示中得悉, 将来某个时候雅朱者和马朱者会重新向东南进展, 那时这道城墙将不能阻挡他们的前进。这可能就是 “他要把这壁垒夷为平地” 这句话的意思。在21:97节经文中, 我们看到雅朱者和马朱者的触须会伸向全世界。作为隐喻, “壁垒夷为平地” 可能意指伊斯兰教政治势力的衰落, 尤其是欧洲的土耳其人。随着土耳其人势力的衰落, 欧洲国家征服东方的道路畅通。
19:62; 46:17; 73:19.
Cyrus must have been informed by revelation that sometime in future Gog and Magog would again spread to the south-east and this wall would then fail to retard or check their progress. This may be the significance of the words, 'He will break it.' In 21:97 we are told that Gog and Magog would spread their tentacles all over the world. Metaphorically, the 'breaking of the wall' may mean the decline of the political power of Islam, particularly of the Turks in Europe. With the weakening of the Turkish power the way for Christian nations of Europe to conquer the East was made clear.
19:62; 46:17; 73:19.
Commentary:
The words, This is a mercy from my Lord, throw much light on the humility and piety of Cyrus. Like a righteous servant of God he claimed for himself no credit for his vast conquests but ascribed all that he was able to achieve to the grace and mercy of God. Cyrus thus behaved like the true believer that he was.
The words, But when the promise of my Lord shall come to pass, show that Cyrus had been informed by revelation that sometime in future Gog and Magog would again spread to the South-East and this wall would then fail to retard or check their progress. This is the significance of the words, "He will break it". In 21:97 we are told that Gog and Magog would spread their tentacles all over the world. Metaphorically the "breaking of the wall" may also mean the decline of the political power of Islam, particularly of the Turks in Europe. With the weakening of the Turkish power the path for Christian nations of Europe to conquer the East became quite clear.
a
19:62; 46:17; 73:19.
787
塞鲁士肯定已从启示中得悉, 将来某个时候雅朱者和马朱者会重新向东南进展, 那时这道城墙将不能阻挡他们的前进。这可能就是 “他要把这壁垒夷为平地” 这句话的意思。在21:97节经文中, 我们看到雅朱者和马朱者的触须会伸向全世界。作为隐喻, “壁垒夷为平地” 可能意指伊斯兰教政治势力的衰落, 尤其是欧洲的土耳其人。随着土耳其人势力的衰落, 欧洲国家征服东方的道路畅通。
a
19:62; 46:17; 73:19.
2135
Commentary:
The words, This is a mercy from my Lord, throw much light on the humility and piety of Cyrus. Like a righteous servant of God he claimed for himself no credit for his vast conquests but ascribed all that he was able to achieve to the grace and mercy of God. Cyrus thus behaved like the true believer that he was.
The words, But when the promise of my Lord shall come to pass, show that Cyrus had been informed by revelation that sometime in future Gog and Magog would again spread to the South-East and this wall would then fail to retard or check their progress. This is the significance of the words, "He will break it". In 21:97 we are told that Gog and Magog would spread their tentacles all over the world. Metaphorically the "breaking of the wall" may also mean the decline of the political power of Islam, particularly of the Turks in Europe. With the weakening of the Turkish power the path for Christian nations of Europe to conquer the East became quite clear.
a
19:62; 46:17; 73:19.
1733
Cyrus must have been informed by revelation that sometime in future Gog and Magog would again spread to the south-east and this wall would then fail to retard or check their progress. This may be the significance of the words, 'He will break it.' In 21:97 we are told that Gog and Magog would spread their tentacles all over the world. Metaphorically, the 'breaking of the wall' may mean the decline of the political power of Islam, particularly of the Turks in Europe. With the weakening of the Turkish power the way for Christian nations of Europe to conquer the East was made clear.
قُل لَّوۡ کَانَ الۡبَحۡرُ مِدَادًا لِّکَلِمٰتِ رَبِّیۡ لَنَفِدَ الۡبَحۡرُ قَبۡلَ اَنۡ تَنۡفَدَ کَلِمٰتُ رَبِّیۡ وَلَوۡ جِئۡنَا بِمِثۡلِہٖ مَدَدًا
31:28.
Christian nations of the West boast of their great inventions and scientific discoveries and seem to labour under the misconception that they have succeeded in fathoming the secrets of creation itself. This is but a vain boast. God’s secrets are so inexhaustible and unfathomable that what these people have discovered and what they will discover hereafter by all their strivings will not be even like a drop in the ocean.
31:28.
Commentary:
Christian nations of the west boast of their great inventions and scientific discoveries and seem to labour under the misconception that they have succeeded in fathoming the secret of creation itself. But, says the verse, this is nothing but a vain boast. God’s secrets are so inexhaustible and He has endowed His creatures with such wonderful powers and attributes that far from fathoming the secret of creation, what these people will be able to discover after all their striving will not be even as much as a drop in the ocean.
The verse also hints that those will be the days of publicity and innumerable books on all sorts of subjects will be published but even then the vast ocean of knowledge will remain unfathomed.
a
31:28.
790
西方基督教国家吹嘘他们的伟大发明和科学发现。他们看来在那种错误的想法下工作, 认为他们已经成功地探索出创造物本身的奥秘。这只是一种空口说大话而已。安拉的奥秘是如此地无穷无尽和深不可测, 以致那些人们竭尽全力所已经发现的以及今后将要发现的事物还不到沧海一粟。
b
31:28.
2144
Commentary:
Christian nations of the west boast of their great inventions and scientific discoveries and seem to labour under the misconception that they have succeeded in fathoming the secret of creation itself. But, says the verse, this is nothing but a vain boast. God’s secrets are so inexhaustible and He has endowed His creatures with such wonderful powers and attributes that far from fathoming the secret of creation, what these people will be able to discover after all their striving will not be even as much as a drop in the ocean.
The verse also hints that those will be the days of publicity and innumerable books on all sorts of subjects will be published but even then the vast ocean of knowledge will remain unfathomed.
a
31:28.
1736
Christian nations of the West boast of their great inventions and scientific discoveries and seem to labour under the misconception that they have succeeded in fathoming the secrets of creation itself. This is but a vain boast. God’s secrets are so inexhaustible and unfathomable that what these people have discovered and what they will discover hereafter by all their strivings will not be even like a drop in the ocean.
وَاَعۡتَزِلُکُمۡ وَمَا تَدۡعُوۡنَ مِنۡ دُوۡنِ اللّٰہِ وَاَدۡعُوۡا رَبِّیۡ عَسٰۤی اَلَّاۤ اَکُوۡنَ بِدُعَآءِ رَبِّیۡ شَقِیًّا
29:27.
29:27.
In this verse Abraham seems to be referring to his emigration to Canaan. He went from Iraq to Canaan and from there to Egypt. He left his father and people behind him in Iraq.
29:27.
Commentary:
In this verse Abraham seems to be referring to his migration to Canaan. It is on record that Abraham went from Iraq to Canaan and from there to Egypt. He left his father and people behind him in Iraq.
e
29:27.
b
29:27.
2191
Commentary:
In this verse Abraham seems to be referring to his migration to Canaan. It is on record that Abraham went from Iraq to Canaan and from there to Egypt. He left his father and people behind him in Iraq.
b
29:27.
1777
In this verse Abraham seems to be referring to his emigration to Canaan. He went from Iraq to Canaan and from there to Egypt. He left his father and people behind him in Iraq.
قَالَ عِلۡمُہَا عِنۡدَ رَبِّیۡ فِیۡ کِتٰبٍ ۖ لَّا یَضِلُّ رَبِّیۡ وَلَا یَنۡسَی
19:65.
19:65.
Moses gives a crushing reply to Pharaoh’s evasive tactics. He tells Pharaoh that he should not bother about the former generations. God knew all about them and every detail concerning them was well-preserved in His knowledge and on the Day of Resurrection He would requite them all according to their deeds and actions, taking into consideration their particular conditions and circumstances.
19:65.
Commentary:
Moses gives a crushing reply to Pharaoh’s evasive tactics. He tells Pharaoh that he should not bother about the former generations. His God knew all about them and every detail concerning them was well preserved in His knowledge and on the Day of Resurrection He would requite them all according to their deeds and actions, taking into consideration their particular conditions and circumstances.
c
19:65.
a
19:65.
2272
Commentary:
Moses gives a crushing reply to Pharaoh’s evasive tactics. He tells Pharaoh that he should not bother about the former generations. His God knew all about them and every detail concerning them was well preserved in His knowledge and on the Day of Resurrection He would requite them all according to their deeds and actions, taking into consideration their particular conditions and circumstances.
a
19:65.
1827
Moses gives a crushing reply to Pharaoh’s evasive tactics. He tells Pharaoh that he should not bother about the former generations. God knew all about them and every detail concerning them was well-preserved in His knowledge and on the Day of Resurrection He would requite them all according to their deeds and actions, taking into consideration their particular conditions and circumstances.
وَیَسۡـَٔلُوۡنَکَ عَنِ الۡجِبَالِ فَقُلۡ یَنۡسِفُہَا رَبِّیۡ نَسۡفًا
پہاڑ کے معنے ہم پہلے لکھ چکے ہیں۔ لغت میں بڑے آدمی کے بھی ہوتے ہیں۔ (اقرب)
56:6; 70:10; 101:6.
The reference in the word al-Jibal (mountains) here is to the powerful Christian nations of the West. The prophecy in this verse is in regard to their complete destruction. The decline of the West has already begun. The last two World Wars have greatly weakened it (Spengler’s "Decline of the West" & Toynbee’s "A Study of History"). See also {1666}.
56:6; 70:10; 101:6.
Important Words:
الجبال (mountains) is the plural of جبل (a mountain). Figuratively, the word جبل means, (1) chief of a tribe or community; (2) a learned man who towers above those around him (ھو جبل) i.e. he is like a mountain and does not move from his place); (3) a niggard; (4) a great hardship or calamity (Lane & Aqrab). See also 13:32.
The reference in the word الجبال (mountains) here is to the powerful Christian nations of the west. The prophecy contained in this verse is that these great powerful nations will be scattered as dust. The decline of the west has already begun. The last two World Wars have considerably weakened the hold of the West over the East and eastern nations are gradually coming into their own.
This decline of the West is too patent to be overlooked and western political thinkers themselves realize and admit it. The reader is referred to Spengler’s "Decline of the West", and Toynbee’s "A Study of History". See also 18:8, 9.
a
56:6; 70:10; 101:6.
819
اَلْجِبَال (Al-Jibal, 山岳) 这一单词这里指的是强大的西方基督教国家。这节中的预言是关于他们的彻底灭亡。西方的衰落已经开始。前两次世界大战已经大大削弱了西方。{斯彭德 (Spengler) 著作的 “Decline of the West” 和汤因比 (Toynbee) 著作的 “A Study of History”}。
4
پہاڑ کے معنے ہم پہلے لکھ چکے ہیں۔ لغت میں بڑے آدمی کے بھی ہوتے ہیں۔ (اقرب)
a
56:6; 70:10; 101:6.
2315
Important Words:
الجبال (mountains) is the plural of جبل (a mountain). Figuratively, the word جبل means, (1) chief of a tribe or community; (2) a learned man who towers above those around him (ھو جبل) i.e. he is like a mountain and does not move from his place); (3) a niggard; (4) a great hardship or calamity (Lane & Aqrab). See also 13:32.
The reference in the word الجبال (mountains) here is to the powerful Christian nations of the west. The prophecy contained in this verse is that these great powerful nations will be scattered as dust. The decline of the west has already begun. The last two World Wars have considerably weakened the hold of the West over the East and eastern nations are gradually coming into their own.
This decline of the West is too patent to be overlooked and western political thinkers themselves realize and admit it. The reader is referred to Spengler’s "Decline of the West", and Toynbee’s "A Study of History". See also 18:8, 9.
a
56:6; 70:10; 101:6.
1851
The reference in the word al-Jibal (mountains) here is to the powerful Christian nations of the West. The prophecy in this verse is in regard to their complete destruction. The decline of the West has already begun. The last two World Wars have greatly weakened it (Spengler’s "Decline of the West" & Toynbee’s "A Study of History"). See also {1666}.
قُلۡ مَا یَعۡبَؤُا بِکُمۡ رَبِّیۡ لَوۡلَا دُعَآؤُکُمۡ ۖ فَقَدۡ کَذَّبۡتُمۡ فَسَوۡفَ یَکُوۡنُ لِزَامًۢا
Ma a‘ba’ubihi means I do not care for, mind, heed or regard him or I do not hold him to be of any weight or worth, or I do not esteem him (Lane & Mufradat).
Important Words:
یعبؤ (cares) is derived from عبأ which means, he packed up goods, put one upon the other. They say ما أعبأبه i.e. what shall I do with it or I do not care for, mind, heed or regard him, or I do not receive anything from him, with approbation, or I do not hold him to be of any weight or worth; or I do not esteem him (Lane & Mufradat).
Commentary:
The verse means to say that God has created man to serve a grand and noble object. If he turns his back on the object of his creation, he forfeits God’s mercy and makes himself deserving of His displeasure. That sublime purpose of man’s creation is referred to in vv. 51-57.
2703
Important Words:
یعبؤ (cares) is derived from عبأ which means, he packed up goods, put one upon the other. They say ما أعبأبه i.e. what shall I do with it or I do not care for, mind, heed or regard him, or I do not receive anything from him, with approbation, or I do not hold him to be of any weight or worth; or I do not esteem him (Lane & Mufradat).
Commentary:
The verse means to say that God has created man to serve a grand and noble object. If he turns his back on the object of his creation, he forfeits God’s mercy and makes himself deserving of His displeasure. That sublime purpose of man’s creation is referred to in vv. 51-57.
2093
Ma a‘ba’ubihi means I do not care for, mind, heed or regard him or I do not hold him to be of any weight or worth, or I do not esteem him (Lane & Mufradat).
فَفَرَرۡتُ مِنۡکُمۡ لَمَّا خِفۡتُکُمۡ فَوَہَبَ لِیۡ رَبِّیۡ حُکۡمًا وَّجَعَلَنِیۡ مِنَ الۡمُرۡسَلِیۡنَ
28:22.
جو اس بات کا ثبوت ہے کہ میں نے دیدہ دانستہ کوئی شرارت نہیں کی تھی ورنہ خداتعالیٰ مجھے اس طرح نہ نوازتا۔
28:22.
The fact that after he had killed the Egyptian and fled. God made him a Prophet—a great Divine favour indeed—is proof positive of the fact that what Moses did was an inadvertent act done on the spur of the moment.
28:22.
Commentary:
By the words, "made me one of the Messengers," Moses means that the very fact that God has made him a Prophet is a proof that what he had done was not an intentional wrong but an unwitting act done on the spur of the moment.
e
28:22.
1
جو اس بات کا ثبوت ہے کہ میں نے دیدہ دانستہ کوئی شرارت نہیں کی تھی ورنہ خداتعالیٰ مجھے اس طرح نہ نوازتا۔
a
28:22.
2719A
Commentary:
By the words, "made me one of the Messengers," Moses means that the very fact that God has made him a Prophet is a proof that what he had done was not an intentional wrong but an unwitting act done on the spur of the moment.
a
28:22.
2103
The fact that after he had killed the Egyptian and fled. God made him a Prophet—a great Divine favour indeed—is proof positive of the fact that what Moses did was an inadvertent act done on the spur of the moment.
قَالَ کَلَّاۤ ۖ اِنَّ مَعِیَ رَبِّیۡ سَیَہۡدِیۡنِ
Commentary:
The verse throws a flood of light on the invincible faith that the Prophets have in God. The Israelites were between the devil and the deep sea. The sea was before them and the mighty hosts of Pharaoh were coming from behind in hot pursuit. Complete destruction stared them in the face, and in utter despair they cried "We are surely overtaken." But Moses’ faith in his Lord was as strong as ever, nay it shone forth with greater effulgence in the face of the extreme peril. To the cry of despair of his companions Moses replied, most emphatically, and in words expressive of complete confidence and trust in God. "We shall never be overtaken," he said, "My Lord is with me." This is how God’s Elect stand firm and unshaken like a rock in the midst of severest trials. God purposely makes them pass through hard ordeals to show to the world the invincibility of their trust in God and His own regard for them. They emerge from these ordeals triumphant. This has happened in the time of every Prophet of God. Its brightest example is to be seen in the life of the Holy Prophet of Islam.
2745
Commentary:
The verse throws a flood of light on the invincible faith that the Prophets have in God. The Israelites were between the devil and the deep sea. The sea was before them and the mighty hosts of Pharaoh were coming from behind in hot pursuit. Complete destruction stared them in the face, and in utter despair they cried "We are surely overtaken." But Moses’ faith in his Lord was as strong as ever, nay it shone forth with greater effulgence in the face of the extreme peril. To the cry of despair of his companions Moses replied, most emphatically, and in words expressive of complete confidence and trust in God. "We shall never be overtaken," he said, "My Lord is with me." This is how God’s Elect stand firm and unshaken like a rock in the midst of severest trials. God purposely makes them pass through hard ordeals to show to the world the invincibility of their trust in God and His own regard for them. They emerge from these ordeals triumphant. This has happened in the time of every Prophet of God. Its brightest example is to be seen in the life of the Holy Prophet of Islam.
اِنۡ حِسَابُہُمۡ اِلَّا عَلٰی رَبِّیۡ ۖ لَوۡ تَشۡعُرُوۡنَ
The Qur’an has used five different words at different places and in different contexts to suit the particular occasion and to explain fully the meaning thereof; in a general sense they are all alike but as regards their finer shades of meaning they are different. The words are Shu‘ur, i.e. perceiving a thing by means of any of the senses to know its minute particulars (2:155); ‘Aql, i.e. withholding or restraining a person from adopting an evil course (12:3); Fikr, i.e. reflecting upon and calculating a thing (6:51); Tafaqquh, i.e. applying oneself to the acquisition of knowledge and becoming well-versed in it (9:122); and Tadabbur, i.e. considering, examining or studying a thing repeatedly in order to know it (4:83).
Commentary:
The Quran has used five different words at different places and in different contexts to suit the particular occasion and to explain fully the meaning. In a general sense they are all alike but as regards their finer shades of meaning they are different. The words are شعور i.e. perceiving a thing by means of any of the senses to know its minute particulars (2:155); عقل i.e. withholding or restraining a person from adopting an evil course (12:3); فکر i.e. reflecting upon and calculating a thing (6:51); تفقه i.e. applying oneself to the acquisition of knowledge and becoming well versed in it (9:122), and تدبر i.e. considering, examining or studying a thing repeatedly in order to know it (4:83).
2766A
Commentary:
The Quran has used five different words at different places and in different contexts to suit the particular occasion and to explain fully the meaning. In a general sense they are all alike but as regards their finer shades of meaning they are different. The words are شعور i.e. perceiving a thing by means of any of the senses to know its minute particulars (2:155); عقل i.e. withholding or restraining a person from adopting an evil course (12:3); فکر i.e. reflecting upon and calculating a thing (6:51); تفقه i.e. applying oneself to the acquisition of knowledge and becoming well versed in it (9:122), and تدبر i.e. considering, examining or studying a thing repeatedly in order to know it (4:83).
2125
The Qur’an has used five different words at different places and in different contexts to suit the particular occasion and to explain fully the meaning thereof; in a general sense they are all alike but as regards their finer shades of meaning they are different. The words are Shu‘ur, i.e. perceiving a thing by means of any of the senses to know its minute particulars (2:155); ‘Aql, i.e. withholding or restraining a person from adopting an evil course (12:3); Fikr, i.e. reflecting upon and calculating a thing (6:51); Tafaqquh, i.e. applying oneself to the acquisition of knowledge and becoming well-versed in it (9:122); and Tadabbur, i.e. considering, examining or studying a thing repeatedly in order to know it (4:83).
قَالَ الَّذِیۡ عِنۡدَہٗ عِلۡمٌ مِّنَ الۡکِتٰبِ اَنَا۠ اٰتِیۡکَ بِہٖ قَبۡلَ اَنۡ یَّرۡتَدَّ اِلَیۡکَ طَرۡفُکَ ۚ فَلَمَّا رَاٰہُ مُسۡتَقِرًّا عِنۡدَہٗ قَالَ ہٰذَا مِنۡ فَضۡلِ رَبِّیۡ لِیَبۡلُوَنِیۡۤ ءَاَشۡکُرُ اَمۡ اَکۡفُرُ ۖ وَمَنۡ شَکَرَ فَاِنَّمَا یَشۡکُرُ لِنَفۡسِہٖ ۖ وَمَنۡ کَفَرَ فَاِنَّ رَبِّیۡ غَنِیٌّ کَرِیۡمٌ
چونکہ ملک یہود کا تھا اس لئے عبرانی عالم کو یقین تھا کہ یہودی میرے لئے بہت جلد کام کریں گے پس اس نے عفریت سے پہلے عرش لانے کا وعدہ کیا اور کہا کہ میں تخت کو فوراً حاضر کردوں گا۔ مختلف زبانوں میں آنکھ جھپکنے کا محاورہ جلدی پر دلالت کرتا ہے اور اسے لفظی نہیں قرار دیا جاتا۔ یہاں بھی انہیں معنوں میں استعمال ہوا ہے۔
Tarf meaning, a glance; a noble man; government revenue; a messenger from Yemen (Lane). The expression may mean: (1) Before thy envoy from Yemen returns to thee; (2) in the twinkling of an eye; (3) before the government revenue is deposited in the treasury. In the last-mentioned meaning the expression would signify, 'I would need no more money; the money already in the government treasury would be quite enough to meet the expenses of constructing a throne for the queen.' The expression, 'who had knowledge of the book,' seems to refer to one who knew the intricacies of finance. Possibly, he was Solomon’s finance minister.
In this and the previous verse two offers to make the throne for Solomon have been mentioned, one by the ‘Ifrit who offered to prepare the throne before Solomon should strike camp and start back, and the other by 'the man who had knowledge.' The latter made a still better offer of finishing the throne before Solomon’s envoy came back with the reply to his letter f
Important Words:
طرفک (thy noble messenger) is infinitive noun from طرف (tarafa). They say طرف فلان i.e. such a one saw. طرف عینه means, his eyes moved in order to see. طرف means, the extremity or end of anything; eye, look, glance, blinking; a noble or generous man in respect of ancestry; government revenue; a messenger from Yemen. کریم الطرفین means, noble in respect of both father and mother. اطراف الارض means, the noble or exalted and the learned men of the earth. اطراف الناس means, the lower orders of the people. علی طرف means, beside, aside or apart (Lane & Aqrab).
Commentary:
The phrase قبل ان یرتد الیک طرفک may mean, (1) before thy messenger from Yemen returns to thee; (2) before the nobleman whom thou hast sent comes back to thee from Yemen; (3) in the twinkling of an eye, i.e. in a very short time; (4) before the government revenue is deposited in the treasury. In the last-mentioned meaning of طرف the expression would mean, "I would need no more money, the money already in the government treasury would be quite sufficient to meet the expenses of constructing a throne for the queen."
The expression "who had knowledge of the book" seems to refer to one who knew the intricacies of finance. He might be Solomon’s finance minister.
In this and the previous verse two offers to make the throne for Solomon have been mentioned, one by the ‘Ifrit who offered to prepare the throne before Solomon had raised his camp and started back, and the other by "the man who had knowledge." The latter made a still better offer of finishing the throne before Solomon’s messenger came back with the reply to his letter from the Queen. The context shows that Solomon accepted the second offer because he wanted to have the throne finished before the Queen came to pay her respects to him as he was to stay at that place till she had come and the whole ceremony was over. The verse also implies that all sorts of men were employed by Solomon—men of knowledge and experience, skilled and unskilled labourers, craftsmen and technicians.
3
چونکہ ملک یہود کا تھا اس لئے عبرانی عالم کو یقین تھا کہ یہودی میرے لئے بہت جلد کام کریں گے پس اس نے عفریت سے پہلے عرش لانے کا وعدہ کیا اور کہا کہ میں تخت کو فوراً حاضر کردوں گا۔ مختلف زبانوں میں آنکھ جھپکنے کا محاورہ جلدی پر دلالت کرتا ہے اور اسے لفظی نہیں قرار دیا جاتا۔ یہاں بھی انہیں معنوں میں استعمال ہوا ہے۔
2841
Important Words:
طرفک (thy noble messenger) is infinitive noun from طرف (tarafa). They say طرف فلان i.e. such a one saw. طرف عینه means, his eyes moved in order to see. طرف means, the extremity or end of anything; eye, look, glance, blinking; a noble or generous man in respect of ancestry; government revenue; a messenger from Yemen. کریم الطرفین means, noble in respect of both father and mother. اطراف الارض means, the noble or exalted and the learned men of the earth. اطراف الناس means, the lower orders of the people. علی طرف means, beside, aside or apart (Lane & Aqrab).
Commentary:
The phrase قبل ان یرتد الیک طرفک may mean, (1) before thy messenger from Yemen returns to thee; (2) before the nobleman whom thou hast sent comes back to thee from Yemen; (3) in the twinkling of an eye, i.e. in a very short time; (4) before the government revenue is deposited in the treasury. In the last-mentioned meaning of طرف the expression would mean, "I would need no more money, the money already in the government treasury would be quite sufficient to meet the expenses of constructing a throne for the queen."
The expression "who had knowledge of the book" seems to refer to one who knew the intricacies of finance. He might be Solomon’s finance minister.
In this and the previous verse two offers to make the throne for Solomon have been mentioned, one by the ‘Ifrit who offered to prepare the throne before Solomon had raised his camp and started back, and the other by "the man who had knowledge." The latter made a still better offer of finishing the throne before Solomon’s messenger came back with the reply to his letter from the Queen. The context shows that Solomon accepted the second offer because he wanted to have the throne finished before the Queen came to pay her respects to him as he was to stay at that place till she had come and the whole ceremony was over. The verse also implies that all sorts of men were employed by Solomon—men of knowledge and experience, skilled and unskilled labourers, craftsmen and technicians.
2174
Tarf meaning, a glance; a noble man; government revenue; a messenger from Yemen (Lane). The expression may mean: (1) Before thy envoy from Yemen returns to thee; (2) in the twinkling of an eye; (3) before the government revenue is deposited in the treasury. In the last-mentioned meaning the expression would signify, 'I would need no more money; the money already in the government treasury would be quite enough to meet the expenses of constructing a throne for the queen.' The expression, 'who had knowledge of the book,' seems to refer to one who knew the intricacies of finance. Possibly, he was Solomon’s finance minister.
In this and the previous verse two offers to make the throne for Solomon have been mentioned, one by the ‘Ifrit who offered to prepare the throne before Solomon should strike camp and start back, and the other by 'the man who had knowledge.' The latter made a still better offer of finishing the throne before Solomon’s envoy came back with the reply to his letter f
قُلۡ اِنَّ رَبِّیۡ یَبۡسُطُ الرِّزۡقَ لِمَنۡ یَّشَآءُ وَیَقۡدِرُ وَلٰکِنَّ اَکۡثَرَ النَّاسِ لَا یَعۡلَمُوۡنَ
13:27; 29:63; 39:53; 42:13.
13:27; 29:63; 39:53; 42:13.
13:27; 29: 63; 39:53; 42:13.
Commentary:
The verse seems to hold out a promise to those who are looked down upon and are oppressed and exploited, that by accepting the new Message, they will become rich and powerful. In God’s possession lie the treasures of the heavens and earth, and He has decreed that the poor and the downtrodden will now inherit the earth because they have accepted the Divine Message.
d
13:27; 29:63; 39:53; 42:13.
a
13:27; 29: 63; 39:53; 42:13.
3160
Commentary:
The verse seems to hold out a promise to those who are looked down upon and are oppressed and exploited, that by accepting the new Message, they will become rich and powerful. In God’s possession lie the treasures of the heavens and earth, and He has decreed that the poor and the downtrodden will now inherit the earth because they have accepted the Divine Message.
d
13:27; 29:63; 39:53; 42:13.
قُلۡ اِنَّ رَبِّیۡ یَبۡسُطُ الرِّزۡقَ لِمَنۡ یَّشَآءُ مِنۡ عِبَادِہٖ وَیَقۡدِرُ لَہٗ ۚ وَمَاۤ اَنۡفَقۡتُمۡ مِّنۡ شَیۡءٍ فَہُوَ یُخۡلِفُہٗ ۖ وَہُوَ خَیۡرُ الرّٰزِقِیۡنَ
Commentary:
The subject matter of v. 37 is here repeated to emphasize the fact that disbelievers should not be misled by the present poverty and weakness of Muslims, as the latter are destined to inherit the kingdom of the earth because they have believed in the Message of God Who is the Owner and Controller of all the sources of wealth.
3163
Commentary:
The subject matter of v. 37 is here repeated to emphasize the fact that disbelievers should not be misled by the present poverty and weakness of Muslims, as the latter are destined to inherit the kingdom of the earth because they have believed in the Message of God Who is the Owner and Controller of all the sources of wealth.
قُلۡ اِنَّ رَبِّیۡ یَقۡذِفُ بِالۡحَقِّ عَلّٰمُ الۡغُیُوۡبِ
5:117.
5:117.
5:117.
Commentary:
The verse means to say that a further proof, if proofs are still needed, to establish the truth of the claim of the Holy Prophet, is that truth shall triumph over falsehood and the Prophet shall succeed in his mission.
a
5:117.
b
5:117.
3170
Commentary:
The verse means to say that a further proof, if proofs are still needed, to establish the truth of the claim of the Holy Prophet, is that truth shall triumph over falsehood and the Prophet shall succeed in his mission.
c
5:117.
بِمَا غَفَرَ لِیۡ رَبِّیۡ وَجَعَلَنِیۡ مِنَ الۡمُکۡرَمِیۡنَ
وَلَوۡلَا نِعۡمَۃُ رَبِّیۡ لَکُنۡتُ مِنَ الۡمُحۡضَرِیۡنَ
وَقَالَ اِنِّیۡ ذَاہِبٌ اِلٰی رَبِّیۡ سَیَہۡدِیۡنِ
19:49; 29:27.
19:49; 29:27.
19:50; 29:27.
f
19:49; 29:27.
c
19:50; 29:27.
a
19:49; 29:27.