فَقُلْ
Appears 12 times in Quran
Occurrences in Quran
Found 12 verses containing "فَقُلْ".
فَإِنْ حَآجُّوكَ فَقُلْ أَسْلَمْتُ وَجْهِىَ لِلَّهِ وَمَنِ ٱتَّبَعَنِ ۗ وَقُل لِّلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ وَٱلْأُمِّيِّۦنَ ءَأَسْلَمْتُمْ ۚ فَإِنْ أَسْلَمُوا۟ فَقَدِ ٱهْتَدَوا۟ ۖ وَّإِن تَوَلَّوْا۟ فَإِنَّمَا عَلَيْكَ ٱلْبَلَٰغُ ۗ وَٱللَّهُ بَصِيرٌۢ بِٱلْعِبَادِ
4:126.
5:93, 100; 13:41; 16:83.
People of the Book and Ummiyyin (those who follow no revealed Book) comprise the whole of mankind.
See {113A} and {1058}.
If the People of the Book and those who follow no revealed Scripture were to surrender themselves to God, they would surely accept the Holy Prophet and be rightly guided, the former because clear prophecies are found in their Scriptures regarding him and the latter because of the combined testimony of nature, human conscience and common sense.
4:126.
5:93, 100; 13:41; 16:83.
Important Words:
امیین (the unlearned), see 2:79.
الذین اوتوا الکتاب (those who have been given the Book), i.e. the People of the Book. The two expressions, i.e. امیین and الذین اوتوا الکتاب comprise the whole of mankind. الذین اوتوا الکتاب are those people who possess and profess to follow a revealed scripture; and امیون are those who accept and follow no such Book.
Commentary:
If the People of the Book and those who follow no revealed Scripture were to submit to God, they would surely accept the Holy Prophet and be rightly guided, the former because clear prophecies are found in their Scriptures regarding him and the latter because of the combined testimony of nature, human conscience and common sense. Submission to God is the source of all true guidance. One stumbles and loses the right path only when one deviates from the course of submission, bowing to authorities other than God.
a
4:126.
b
5:93, 100; 13:41; 16:83.
a
4:126.
b
5:93, 100; 13:41; 16:83.
312
Important Words:
امیین (the unlearned), see 2:79.
الذین اوتوا الکتاب (those who have been given the Book), i.e. the People of the Book. The two expressions, i.e. امیین and الذین اوتوا الکتاب comprise the whole of mankind. الذین اوتوا الکتاب are those people who possess and profess to follow a revealed scripture; and امیون are those who accept and follow no such Book.
Commentary:
If the People of the Book and those who follow no revealed Scripture were to submit to God, they would surely accept the Holy Prophet and be rightly guided, the former because clear prophecies are found in their Scriptures regarding him and the latter because of the combined testimony of nature, human conscience and common sense. Submission to God is the source of all true guidance. One stumbles and loses the right path only when one deviates from the course of submission, bowing to authorities other than God.
a
4:126.
b
5:93, 100; 13:41; 16:83.
384
People of the Book and Ummiyyin (those who follow no revealed Book) comprise the whole of mankind.
385
See {113A} and {1058}.
386
If the People of the Book and those who follow no revealed Scripture were to surrender themselves to God, they would surely accept the Holy Prophet and be rightly guided, the former because clear prophecies are found in their Scriptures regarding him and the latter because of the combined testimony of nature, human conscience and common sense.
فَمَنْ حَآجَّكَ فِيهِ مِنۢ بَعْدِ مَا جَآءَكَ مِنَ ٱلْعِلْمِ فَقُلْ تَعَالَوْا۟ نَدْعُ أَبْنَآءَنَا وَأَبْنَآءَكُمْ وَنِسَآءَنَا وَنِسَآءَكُمْ وَأَنفُسَنَا وَأَنفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَل لَّعْنَتَ ٱللَّهِ عَلَى ٱلْكَٰذِبِينَ
62:7, 8.
本章所涉及的关于基督教教义的讨论在本节经文中结束了。上面所提到的是来自 نَجْرَان (Najran) 的基督教代表团由六十人组成, 由通称阿尔•阿基布 (اَلْعَاقِبْ, Al-‘Aqib) 的团长阿布达尔•迈喜合 (عَبْدُالْمَسِيْح, ‘Abdul-Masih) 率领。他们和穆圣在他的清真寺会面, 并且相当详尽地讨论了所谓伊撒神性的教义。当问题经过充分讨论, 并发现代表们仍坚持他们错误的教义以后, 穆圣遵从这节经文所包含的安拉的指令, 作为最后一个办法, 邀请他们和他一起参加 ‘祈祷辨真’。这是一个伊斯兰教用语即 مُبَاهَلَة (Mubahala), 即祈求安拉诅咒持错误信念的人, 然而, 由于基督教徒们似乎对他们的宗教主张并没有信心, 他们拒绝接受这场挑战, 这样就间接地承认他们的教义是虚假的 (زُرْقَانِی, Zurqani)。可以顺便一提, 穆圣与来自纳季兰 (Najran) 的基督教徒代表团讨论期间, 允许他们在他的清真寺里按照他们自己的方式面东祈祷--------这是一种宗教的宽容行为, 在所有的宗教史上是史无前例的 (Zurqani)。
62:7, 8.
The discussion on Christian doctrines with which this Surah deals has been brought to a close in this verse. The reference, as mentioned above, is to the Christian deputation from Najran which consisted of sixty persons and was headed by their chief, ‘Abdul-Masih, known as Al-‘Aqib. They met the Holy Prophet in his Mosque and the discussion on the doctrine of the so- called divinity of Jesus continued at some length. When the question had been fully discussed and the members of the deputation were found to be still insisting on their false doctrine, the Holy Prophet, in obedience to Divine command contained in the present verse, invited them, as a last resort, to join him in a sort of prayer-contest technically known as Mubahalah, i.e. invoking the curse of God on the holders of false beliefs. As, however, the Christians did not appear to be sure of their ground, they declined to accept the challenge, thus indirectly admitting the falsity of their doctrine (Zurqani). Incidentally, it may
62:7, 8.
Important Words:
نبتھل (let us pray fervently) is derived from بھل. They say بھله i.e. he left him to his own will; or he left him to himself; he cursed him. ابتھل means, he prayed or supplicated humbly and earnestly and fervently, with energy and effort. باھلهmeans, he cursed him, being also cursed by the latter. مباھلة means, the act of invoking God’s curse on each other, i.e. on whichever party is the wrongdoer (Aqrab & Lane).
انفسنا و انفسکم (our people and your people). The words are the plural of نفس and mean: (1) our souls and your souls; (2) ourselves and yourselves; (3) our people and your people; (4) our co-religionists and your co-religionists (Lane). See also 2:55 and 3:29. Here, as the context shows, the words give the last-mentioned meaning.
Commentary:
The present discussion on Christian doctrines with which this Surah began has been brought to a close in this verse. The reference, as mentioned above, is to the Christian deputation from Najran which consisted of sixty persons and was headed by their chief, ‘Abdul-Masih, known as Al-‘Aqib. They met the Holy Prophet in his Mosque and the discussion on the doctrine of the divinity of Jesus continued at some length. When the question had been fully discussed and the members of the deputation were found to be still insisting on their false doctrine, the Holy Prophet, in obedience to the Divine command contained in the present verse, invited them as a last resort to join him in a sort of prayer contest technically known as مباھلة i.e. invoking the curse of God on the holders of false beliefs. As, however, the Christians did not appear to be sure of their ground, they declined to accept the challenge, thus indirectly admitting the falsity of their doctrine (Zurqani, Khamis & Bayan under 3:3). On this occasion, the Holy Prophet brought out ‘Ali, Fatimah, Hasan and Husain (Khamis & Zurqani) as well as Abu Bakr, ‘Umar, ‘Uthman and others (‘Asakir) in the field and is reported to have said: "If the Christians had accepted the challenge of مباھلة and agreed to pray to God to send His punishment on the lying party, God would have surely destroyed the liars before a year had passed" (Bukhari, Muslim & Tirmidhi).
It may be noted that the prayer contest known as مباھلة is in the nature of seeking God’s arbitration in fundamental religious differences. When other methods of settlement fail, the parties approach Almighty God to decide between them according to His eternal scheme of helping the righteous and destroying the wicked. The act of cursing is thus not in the form of abusing but an earnest supplication to God to uphold the truth and destroy falsehood—to amputate the diseased limb in order to save the healthy one. Thus مباھلةis a very serious affair and should be resorted to in very rare cases, subject to the following conditions, which are deducible from the present verse as well as from the relevant sayings of the Holy Prophet; (1) the point in dispute should be a matter of supreme and fundamental religious importance and should be based on clear scriptural authority; (2) the matter should first be fully argued and discussed between the parties; (3) the مباھلة should take place only if and when after the aforesaid discussion each party still continues to adhere to its views, definitely holding the other party to be in the wrong; (4) for the actual contest the parties should assemble in a suitable place together with the members of their families and a suitable number of others holding similar views, and there solemnly invoke the curse of God on the party sticking to falsehood.
As to the form or time of punishment which, as a result of مباھلة must overtake the offending party, the verse sheds no light. The matter rests entirely with God. From the above-quoted tradition, however, it may be deduced that if any period at all is to be fixed, it should be not less than a year. But the form of punishment must still rest on Divine will. The Judge in heaven reserves the right of deciding each individual case as He thinks fit. The result is left to speak for itself.
It may be noted here incidentally that during the discussions with the Christian deputation from Najran, the Holy Prophet allowed them to pray in his Mosque in their own way, which they did facing the east—an act of religious toleration unparalleled in the history of all religion (Zurqani).
b
62:7, 8.
253
本章所涉及的关于基督教教义的讨论在本节经文中结束了。上面所提到的是来自 نَجْرَان (Najran) 的基督教代表团由六十人组成, 由通称阿尔•阿基布 (اَلْعَاقِبْ, Al-‘Aqib) 的团长阿布达尔•迈喜合 (عَبْدُالْمَسِيْح, ‘Abdul-Masih) 率领。他们和穆圣在他的清真寺会面, 并且相当详尽地讨论了所谓伊撒神性的教义。当问题经过充分讨论, 并发现代表们仍坚持他们错误的教义以后, 穆圣遵从这节经文所包含的安拉的指令, 作为最后一个办法, 邀请他们和他一起参加 ‘祈祷辨真’。这是一个伊斯兰教用语即 مُبَاهَلَة (Mubahala), 即祈求安拉诅咒持错误信念的人, 然而, 由于基督教徒们似乎对他们的宗教主张并没有信心, 他们拒绝接受这场挑战, 这样就间接地承认他们的教义是虚假的 (زُرْقَانِی, Zurqani)。可以顺便一提, 穆圣与来自纳季兰 (Najran) 的基督教徒代表团讨论期间, 允许他们在他的清真寺里按照他们自己的方式面东祈祷--------这是一种宗教的宽容行为, 在所有的宗教史上是史无前例的 (Zurqani)。
a
62:7, 8.
350
Important Words:
نبتھل (let us pray fervently) is derived from بھل. They say بھله i.e. he left him to his own will; or he left him to himself; he cursed him. ابتھل means, he prayed or supplicated humbly and earnestly and fervently, with energy and effort. باھلهmeans, he cursed him, being also cursed by the latter. مباھلة means, the act of invoking God’s curse on each other, i.e. on whichever party is the wrongdoer (Aqrab & Lane).
انفسنا و انفسکم (our people and your people). The words are the plural of نفس and mean: (1) our souls and your souls; (2) ourselves and yourselves; (3) our people and your people; (4) our co-religionists and your co-religionists (Lane). See also 2:55 and 3:29. Here, as the context shows, the words give the last-mentioned meaning.
Commentary:
The present discussion on Christian doctrines with which this Surah began has been brought to a close in this verse. The reference, as mentioned above, is to the Christian deputation from Najran which consisted of sixty persons and was headed by their chief, ‘Abdul-Masih, known as Al-‘Aqib. They met the Holy Prophet in his Mosque and the discussion on the doctrine of the divinity of Jesus continued at some length. When the question had been fully discussed and the members of the deputation were found to be still insisting on their false doctrine, the Holy Prophet, in obedience to the Divine command contained in the present verse, invited them as a last resort to join him in a sort of prayer contest technically known as مباھلة i.e. invoking the curse of God on the holders of false beliefs. As, however, the Christians did not appear to be sure of their ground, they declined to accept the challenge, thus indirectly admitting the falsity of their doctrine (Zurqani, Khamis & Bayan under 3:3). On this occasion, the Holy Prophet brought out ‘Ali, Fatimah, Hasan and Husain (Khamis & Zurqani) as well as Abu Bakr, ‘Umar, ‘Uthman and others (‘Asakir) in the field and is reported to have said: "If the Christians had accepted the challenge of مباھلة and agreed to pray to God to send His punishment on the lying party, God would have surely destroyed the liars before a year had passed" (Bukhari, Muslim & Tirmidhi).
It may be noted that the prayer contest known as مباھلة is in the nature of seeking God’s arbitration in fundamental religious differences. When other methods of settlement fail, the parties approach Almighty God to decide between them according to His eternal scheme of helping the righteous and destroying the wicked. The act of cursing is thus not in the form of abusing but an earnest supplication to God to uphold the truth and destroy falsehood—to amputate the diseased limb in order to save the healthy one. Thus مباھلةis a very serious affair and should be resorted to in very rare cases, subject to the following conditions, which are deducible from the present verse as well as from the relevant sayings of the Holy Prophet; (1) the point in dispute should be a matter of supreme and fundamental religious importance and should be based on clear scriptural authority; (2) the matter should first be fully argued and discussed between the parties; (3) the مباھلة should take place only if and when after the aforesaid discussion each party still continues to adhere to its views, definitely holding the other party to be in the wrong; (4) for the actual contest the parties should assemble in a suitable place together with the members of their families and a suitable number of others holding similar views, and there solemnly invoke the curse of God on the party sticking to falsehood.
As to the form or time of punishment which, as a result of مباھلة must overtake the offending party, the verse sheds no light. The matter rests entirely with God. From the above-quoted tradition, however, it may be deduced that if any period at all is to be fixed, it should be not less than a year. But the form of punishment must still rest on Divine will. The Judge in heaven reserves the right of deciding each individual case as He thinks fit. The result is left to speak for itself.
It may be noted here incidentally that during the discussions with the Christian deputation from Najran, the Holy Prophet allowed them to pray in his Mosque in their own way, which they did facing the east—an act of religious toleration unparalleled in the history of all religion (Zurqani).
a
62:7, 8.
426
The discussion on Christian doctrines with which this Surah deals has been brought to a close in this verse. The reference, as mentioned above, is to the Christian deputation from Najran which consisted of sixty persons and was headed by their chief, ‘Abdul-Masih, known as Al-‘Aqib. They met the Holy Prophet in his Mosque and the discussion on the doctrine of the so- called divinity of Jesus continued at some length. When the question had been fully discussed and the members of the deputation were found to be still insisting on their false doctrine, the Holy Prophet, in obedience to Divine command contained in the present verse, invited them, as a last resort, to join him in a sort of prayer-contest technically known as Mubahalah, i.e. invoking the curse of God on the holders of false beliefs. As, however, the Christians did not appear to be sure of their ground, they declined to accept the challenge, thus indirectly admitting the falsity of their doctrine (Zurqani). Incidentally, it may
وَإِذَا جَآءَكَ ٱلَّذِينَ يُؤْمِنُونَ بِـَٔايَٰتِنَا فَقُلْ سَلَٰمٌ عَلَيْكُمْ ۖ كَتَبَ رَبُّكُمْ عَلَىٰ نَفْسِهِ ٱلرَّحْمَةَ ۖ أَنَّهُۥ مَنْ عَمِلَ مِنكُمْ سُوٓءًۢا بِجَهَٰلَةٍ ثُمَّ تَابَ مِنۢ بَعْدِهِۦ وَأَصْلَحَ فَأَنَّهُۥ غَفُورٌ رَّحِيمٌ
6:13; 7:157.
4:18; 16:120.
Commentary:
The message conveyed in the words, Peace be unto you, is the Message of God which the Holy Prophet is bidden to convey to believers; the "peace" spoken of is to come from God Himself. It is with reference to this "peace" promised to believers in the present verse that they are enjoined to greet one another with the words السلام علیکم i.e. "may the (promised) peace be on you." The reader will have noted that whereas the verse uses the word salam (peace), the word used in the formula of mutual greeting is as-salam (the peace). This is to point out that the greeting of peace offered is in conformity with the peace promised in the verse under comment.
f
6:13; 7:157.
g
4:18; 16:120.
a
6:13; 7:157.
b
4:18; 16:120.
800
Commentary:
The message conveyed in the words, Peace be unto you, is the Message of God which the Holy Prophet is bidden to convey to believers; the "peace" spoken of is to come from God Himself. It is with reference to this "peace" promised to believers in the present verse that they are enjoined to greet one another with the words السلام علیکم i.e. "may the (promised) peace be on you." The reader will have noted that whereas the verse uses the word salam (peace), the word used in the formula of mutual greeting is as-salam (the peace). This is to point out that the greeting of peace offered is in conformity with the peace promised in the verse under comment.
b
6:13; 7:157.
c
4:18; 16:120.
قُلْ مَن يَرْزُقُكُم مِّنَ ٱلسَّمَآءِ وَٱلْأَرْضِ أَمَّن يَمْلِكُ ٱلسَّمْعَ وَٱلْأَبْصَٰرَ وَمَن يُخْرِجُ ٱلْحَىَّ مِنَ ٱلْمَيِّتِ وَيُخْرِجُ ٱلْمَيِّتَ مِنَ ٱلْحَىِّ وَمَن يُدَبِّرُ ٱلْأَمْرَ ۚ فَسَيَقُولُونَ ٱللَّهُ ۚ فَقُلْ أَفَلَا تَتَّقُونَ
27:65; 34:25; 35:4.
3:28; 6:96.
10:4.
这节经文中存在着一种优美而明智的程序。首先谈到保存肉体生活所需的资料的供给。然后谈到获得智慧和知识的器官: 视官和听官。此后谈到生和死的规律, 指出人类在获得智慧和理解后自然会引起对行动的激发作用。最后, 它谈及当一个人在开始使出他行动力量时所需要的支配和管理事务的问题。تَدْبِيْر (Tadbir), 意为, 有条不紊地进行一件事以及在各种行动间保持正确的平衡。简言之, 为达到人类生活目的所必需的这四种手段, 在这节经文中依自然的次序都谈到了。
27:65; 34:25; 35:4.
3:28; 6:96.
10:4.
There exists a beautiful and intelligent order in this verse. It begins with a reference to sustenance, which is the means of the preservation of physical life. Then it speaks of the organs of sight and hearing, which are the means of acquiring wisdom and knowledge. After that it speaks of the system of life and death, pointing to man’s incentive to action which naturally comes into operation after the acquirement of wisdom and understanding. Last of all, it speaks of the government or management of affairs which is needed when one begins to exercise his power of action, Tadbir, meaning conducting an affair in an ordered and regulated manner and maintaining proper balance between different acts. In short, all the four means which are needed for the achievement of the purpose of man’s life have been mentioned here in their natural order.
27:65; 34:25; 35:4.
3:28; 6:96.
See 10:4.
Commentary:
This verse explains in a beautiful manner the relation between Divine revelation and human reason. It says that all physical or spiritual sustenance is provided by heaven and earth acting in concert. Neither of them can do it singly. For example, if heaven should continue to send down rain but the earth should lack the necessary power and capacity for bringing forth vegetation, the rain would produce nothing. On the other hand, if no rain falls, then the fertility of the soil alone will not suffice to produce vegetation. Exactly in the same way human reason, which is like soil, cannot produce spiritual vegetation, which serves as spiritual food for man, unless the water of Divine revelation comes to its aid from heaven. It is, therefore, vain to hope that man can attain to God by the help of reason alone, without the aid of Divine revelation.
The verse proceeds to say that it is foolish to think that God should have given eyes and ears to men but should have failed to provide for them the task they were meant to perform. That task is provided through Divine guidance. Similarly, the verse draws our attention to the process of life and death in this world. Oftentimes the living come out of the dead and things which to all outward appearance are dead begin to show signs of life and vice versa. Is it not then possible that there should sometimes gush forth a fountain of life from a dead heart? When such a possibility exists, why should not God grant respite to the sinful so that such of them as possess the germs of life may revive?
The verse continues the argument in the words, And who governs all affairs?, meaning that it is inconceivable that a being who is entrusted with the conduct of an affair should himself seek to destroy it. No wise man can ever think of undoing his own handiwork. How then can God wish to destroy the universe which is the means for the manifestation of His powers and attributes? He would much rather save it than destroy it. This is why He is slow in punishing.
There exists an extremely beautiful and intelligent order in this verse. It begins with a reference to sustenance, which is the means of the preservation of life. Then it speaks of the organs of sight and hearing, which are the means of acquiring wisdom and knowledge. After that the verse speaks of the system of life and death, pointing to man’s power of action which naturally comes into operation after the acquirement of wisdom and understanding. Last of all, it speaks of the government or management of affairs which is needed when one begins to exercise the power of action, for تدبیرmeans, conducting an affair in an ordered and regulated manner and maintaining proper balance between different acts. In short, all the four means which are needed for the achievement of the purpose of man’s existence have been mentioned here in their natural order. Now can there be a being so unreasonable as to first create life and endow man with feelings and the necessary capabilities for work and also provide a well-regulated order in his actions, and then, having endowed him with all these gifts, leave him alone and give him no instructions to employ these great gifts for the attainment of a particular object? A man with even a grain of sense can see that such a thing is impossible. And it is equally impossible that, after having done all this, God should be hasty in bringing about destruction or awarding punishment.
Sometimes even Christian commentators of the Quran feel constrained to admire the beauty and force of its teachings. Commenting on this and the following few verses, the Rev. E.M. Wherry says: "This passage contains very cogent reasoning against idolaters. These teachings account for much of the success of Islam as a missionary religion." It is a pity, however, that even in the face of such admissions some Christian writers should have the hardihood to ascribe the success of Islam to the sword and the so-called "temptations" which Islam is alleged to have offered to its followers.
e
27:65; 34:25; 35:4.
f
3:28; 6:96.
g
10:4.
589
这节经文中存在着一种优美而明智的程序。首先谈到保存肉体生活所需的资料的供给。然后谈到获得智慧和知识的器官: 视官和听官。此后谈到生和死的规律, 指出人类在获得智慧和理解后自然会引起对行动的激发作用。最后, 它谈及当一个人在开始使出他行动力量时所需要的支配和管理事务的问题。تَدْبِيْر (Tadbir), 意为, 有条不紊地进行一件事以及在各种行动间保持正确的平衡。简言之, 为达到人类生活目的所必需的这四种手段, 在这节经文中依自然的次序都谈到了。
a
27:65; 34:25; 35:4.
b
3:28; 6:96.
c
See 10:4.
1307
Commentary:
This verse explains in a beautiful manner the relation between Divine revelation and human reason. It says that all physical or spiritual sustenance is provided by heaven and earth acting in concert. Neither of them can do it singly. For example, if heaven should continue to send down rain but the earth should lack the necessary power and capacity for bringing forth vegetation, the rain would produce nothing. On the other hand, if no rain falls, then the fertility of the soil alone will not suffice to produce vegetation. Exactly in the same way human reason, which is like soil, cannot produce spiritual vegetation, which serves as spiritual food for man, unless the water of Divine revelation comes to its aid from heaven. It is, therefore, vain to hope that man can attain to God by the help of reason alone, without the aid of Divine revelation.
The verse proceeds to say that it is foolish to think that God should have given eyes and ears to men but should have failed to provide for them the task they were meant to perform. That task is provided through Divine guidance. Similarly, the verse draws our attention to the process of life and death in this world. Oftentimes the living come out of the dead and things which to all outward appearance are dead begin to show signs of life and vice versa. Is it not then possible that there should sometimes gush forth a fountain of life from a dead heart? When such a possibility exists, why should not God grant respite to the sinful so that such of them as possess the germs of life may revive?
The verse continues the argument in the words, And who governs all affairs?, meaning that it is inconceivable that a being who is entrusted with the conduct of an affair should himself seek to destroy it. No wise man can ever think of undoing his own handiwork. How then can God wish to destroy the universe which is the means for the manifestation of His powers and attributes? He would much rather save it than destroy it. This is why He is slow in punishing.
There exists an extremely beautiful and intelligent order in this verse. It begins with a reference to sustenance, which is the means of the preservation of life. Then it speaks of the organs of sight and hearing, which are the means of acquiring wisdom and knowledge. After that the verse speaks of the system of life and death, pointing to man’s power of action which naturally comes into operation after the acquirement of wisdom and understanding. Last of all, it speaks of the government or management of affairs which is needed when one begins to exercise the power of action, for تدبیرmeans, conducting an affair in an ordered and regulated manner and maintaining proper balance between different acts. In short, all the four means which are needed for the achievement of the purpose of man’s existence have been mentioned here in their natural order. Now can there be a being so unreasonable as to first create life and endow man with feelings and the necessary capabilities for work and also provide a well-regulated order in his actions, and then, having endowed him with all these gifts, leave him alone and give him no instructions to employ these great gifts for the attainment of a particular object? A man with even a grain of sense can see that such a thing is impossible. And it is equally impossible that, after having done all this, God should be hasty in bringing about destruction or awarding punishment.
Sometimes even Christian commentators of the Quran feel constrained to admire the beauty and force of its teachings. Commenting on this and the following few verses, the Rev. E.M. Wherry says: "This passage contains very cogent reasoning against idolaters. These teachings account for much of the success of Islam as a missionary religion." It is a pity, however, that even in the face of such admissions some Christian writers should have the hardihood to ascribe the success of Islam to the sword and the so-called "temptations" which Islam is alleged to have offered to its followers.
b
27:65; 34:25; 35:4.
c
3:28; 6:96.
d
10:4.
1258
There exists a beautiful and intelligent order in this verse. It begins with a reference to sustenance, which is the means of the preservation of physical life. Then it speaks of the organs of sight and hearing, which are the means of acquiring wisdom and knowledge. After that it speaks of the system of life and death, pointing to man’s incentive to action which naturally comes into operation after the acquirement of wisdom and understanding. Last of all, it speaks of the government or management of affairs which is needed when one begins to exercise his power of action, Tadbir, meaning conducting an affair in an ordered and regulated manner and maintaining proper balance between different acts. In short, all the four means which are needed for the achievement of the purpose of man’s life have been mentioned here in their natural order.
فَإِن تَوَلَّوْا۟ فَقُلْ حَسْبِىَ ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَ ۖ عَلَيْهِ تَوَكَّلْتُ ۖ وَهُوَ رَبُّ ٱلْعَرْشِ ٱلْعَظِيمِ
39:39; 21:23; 23:117; 27:27; 40:16.
39:39; 21:23; 23:117; 27:27; 40:16.
39:39; 21:23; 23:117; 27:27; 40:16.
Commentary:
The verse, which is the last of the present Surah, purports to say to disbelievers that it is for their own good that the Prophet invites them to truth and that their refusal to listen to him would do him no harm.
The clause, He is the Lord of the Mighty Throne, implies a beautiful and dignified refutation of the charge that the Prophet was aiming at temporal power. The clause may mean something like this: "I seek the establishment of no temporal kingdom in Arabia or anywhere else. On the contrary, my aim and object is the establishment of the Kingdom of God on earth, in the wake of which material prosperity and temporal power, very much greater than the kingdom of Arabia, are destined to come to me and my followers and no power on earth can stop that."
The words, In Him do I put my trust, and He is the Lord of the mighty Throne, with which the Surah comes to an end, also provide the essence of the spirit of Islam, i.e. (1) that the God of Islam is Supreme over all, and (2) that a true Muslim should put his trust in Him alone.
d
39:39; 21:23; 23:117; 27:27; 40:16.
a
39:39; 21:23; 23:117; 27:27; 40:16.
1276
Commentary:
The verse, which is the last of the present Surah, purports to say to disbelievers that it is for their own good that the Prophet invites them to truth and that their refusal to listen to him would do him no harm.
The clause, He is the Lord of the Mighty Throne, implies a beautiful and dignified refutation of the charge that the Prophet was aiming at temporal power. The clause may mean something like this: "I seek the establishment of no temporal kingdom in Arabia or anywhere else. On the contrary, my aim and object is the establishment of the Kingdom of God on earth, in the wake of which material prosperity and temporal power, very much greater than the kingdom of Arabia, are destined to come to me and my followers and no power on earth can stop that."
The words, In Him do I put my trust, and He is the Lord of the mighty Throne, with which the Surah comes to an end, also provide the essence of the spirit of Islam, i.e. (1) that the God of Islam is Supreme over all, and (2) that a true Muslim should put his trust in Him alone.
d
39:39; 21:23; 23:117; 27:27; 40:16.
وَيَقُولُونَ لَوْلَآ أُنزِلَ عَلَيْهِ ءَايَةٌ مِّن رَّبِّهِۦ ۖ فَقُلْ إِنَّمَا ٱلْغَيْبُ لِلَّهِ فَٱنتَظِرُوٓا۟ إِنِّى مَعَكُم مِّنَ ٱلْمُنتَظِرِينَ
6:38.
6:38.
The verse contains an effective reply to the disbelievers’ demand for the coming of a speedy punishment. The Holy Prophet is told to say to them that it is he and not they who should have been impatient at the delay in the coming of the threatened punishment; for it is he who is being subjected to mocking for this delay; and when he is patiently waiting for God’s decree, why should not they?
6:38.
Commentary:
It is the invariable practice of the opponents of the Prophets of God to accuse them of having brought no sign. In spite of the fact that this Surah opens with the words, These are the verses (lit. signs) of the Book that is full of wisdom, the Holy Prophet’s opponents charged him with having shown no sign. This shows that it is not given to everybody to see and realize heavenly signs. Only those who possess spiritual eyes can see them.
It should be remembered that whenever disbelievers demand a sign, they mean a sign in the form of "Divine punishment," except when the words used by them clearly refer to something else. In the verse under comment too the word means Divine punishment.
Another important point that emerges from this verse is that it is not necessary that the time of the fulfilment of a prophecy should be defined and announced beforehand. If it had been necessary to do so, the Quran would not have said that God alone knew the time when Divine punishment would come and that people should wait for it even as the Prophet does.
The words, I am with you among those who wait, contain a beautiful reply to the disbelievers’ demand for the coming of a speedy punishment. The Holy Prophet is made to say to disbelievers that it is he and not they who should have been impatient at the delay in the coming of the threatened punishment; for it is he who is being subjected to mocking for this delay and when he is patiently waiting for God’s decree, why should not they?
a
6:38.
a
6:38.
1296
Commentary:
It is the invariable practice of the opponents of the Prophets of God to accuse them of having brought no sign. In spite of the fact that this Surah opens with the words, These are the verses (lit. signs) of the Book that is full of wisdom, the Holy Prophet’s opponents charged him with having shown no sign. This shows that it is not given to everybody to see and realize heavenly signs. Only those who possess spiritual eyes can see them.
It should be remembered that whenever disbelievers demand a sign, they mean a sign in the form of "Divine punishment," except when the words used by them clearly refer to something else. In the verse under comment too the word means Divine punishment.
Another important point that emerges from this verse is that it is not necessary that the time of the fulfilment of a prophecy should be defined and announced beforehand. If it had been necessary to do so, the Quran would not have said that God alone knew the time when Divine punishment would come and that people should wait for it even as the Prophet does.
The words, I am with you among those who wait, contain a beautiful reply to the disbelievers’ demand for the coming of a speedy punishment. The Holy Prophet is made to say to disbelievers that it is he and not they who should have been impatient at the delay in the coming of the threatened punishment; for it is he who is being subjected to mocking for this delay and when he is patiently waiting for God’s decree, why should not they?
b
6:38.
1249
The verse contains an effective reply to the disbelievers’ demand for the coming of a speedy punishment. The Holy Prophet is told to say to them that it is he and not they who should have been impatient at the delay in the coming of the threatened punishment; for it is he who is being subjected to mocking for this delay; and when he is patiently waiting for God’s decree, why should not they?
فَإِن تَوَلَّوْا۟ فَقُلْ ءَاذَنتُكُمْ عَلَىٰ سَوَآءٍ ۖ وَإِنْ أَدْرِىٓ أَقَرِيبٌ أَم بَعِيدٌ مَّا تُوعَدُونَ
72:26.
Commentary:
The verse makes it clear that God is not bound by dates and hours for the fulfilment of His promises. He knows best if and when a certain prophecy is to be fulfilled.
e
72:26.
850
安拉实现他的许约不限时日。他最知道, 是否以及何时将实现某一预言。
b
72:26.
2434
Commentary:
The verse makes it clear that God is not bound by dates and hours for the fulfilment of His promises. He knows best if and when a certain prophecy is to be fulfilled.
c
72:26.
1927
God is not bound by days and hours for the fulfilment of His promises. He knows best if and when a certain prophecy is to be fulfilled.
وَيَسْـَٔلُونَكَ عَنِ ٱلْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّى نَسْفًا
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}.
فَإِنْ عَصَوْكَ فَقُلْ إِنِّى بَرِىٓءٌ مِّمَّا تَعْمَلُونَ
I am quit of you; I dissociate myself completely from what you do: I disclaim all responsibility for your actions.
2140A
I am quit of you; I dissociate myself completely from what you do: I disclaim all responsibility for your actions.
وَأَنْ أَتْلُوَا۟ ٱلْقُرْءَانَ ۖ فَمَنِ ٱهْتَدَىٰ فَإِنَّمَا يَهْتَدِى لِنَفْسِهِۦ ۖ وَمَن ضَلَّ فَقُلْ إِنَّمَآ أَنَا۠ مِنَ ٱلْمُنذِرِينَ
10:109; 39:42.
10:109; 39:42.
10:109; 39:42.
Commentary:
The theme of the preceding verse is further developed in the present verse and the Holy Prophet is commanded to say that from Mecca will emanate the light of the Quran which will illumine the whole world.
c
10:109; 39:42.
a
10:109; 39:42.
2874
Commentary:
The theme of the preceding verse is further developed in the present verse and the Holy Prophet is commanded to say that from Mecca will emanate the light of the Quran which will illumine the whole world.
c
10:109; 39:42.
فَإِنْ أَعْرَضُوا۟ فَقُلْ أَنذَرْتُكُمْ صَٰعِقَةً مِّثْلَ صَٰعِقَةِ عَادٍ وَثَمُودَ
40:31, 32.
40:31, 32.
40:31-32.
Commentary:
The purport of the verse seems to be that when the vast and orderly universe, of which the earth forms but a small part, and the planets and satellites of which the universe is composed have been created for the service of man, it is inconceivable that man for whom everything was brought into existence, should have been created without a purpose. His life has a grim purpose and a great mission. He has been created to develop and manifest in himself, on human scale, Divine attributes in order to prove himself to be God’s vicegerent on earth. To help him to achieve this supreme and noble object, God sent His Messengers. These Divine Messengers came to all peoples in different periods of time. Invariably they were rejected by their peoples and the rejecters met with a sad fate. The Holy Prophet is asked to warn his own people that if they rejected and opposed him, they, too, will meet with no better fate. The verse under comment cites the examples of ‘Ad and Thamud who by rejecting their Prophets incurred God’s displeasure and punishment.
b
40:31, 32.
c
40:31-32.
3566
Commentary:
The purport of the verse seems to be that when the vast and orderly universe, of which the earth forms but a small part, and the planets and satellites of which the universe is composed have been created for the service of man, it is inconceivable that man for whom everything was brought into existence, should have been created without a purpose. His life has a grim purpose and a great mission. He has been created to develop and manifest in himself, on human scale, Divine attributes in order to prove himself to be God’s vicegerent on earth. To help him to achieve this supreme and noble object, God sent His Messengers. These Divine Messengers came to all peoples in different periods of time. Invariably they were rejected by their peoples and the rejecters met with a sad fate. The Holy Prophet is asked to warn his own people that if they rejected and opposed him, they, too, will meet with no better fate. The verse under comment cites the examples of ‘Ad and Thamud who by rejecting their Prophets incurred God’s displeasure and punishment.
b
40:31, 32.
فَقُلْ هَل لَّكَ إِلَىٰٓ أَن تَزَكَّىٰ