نُزِّلَ
Appears 6 times in Quran
Occurrences in Quran
Found 6 verses containing "نُزِّلَ".
وَقَالُوا۟ لَوْلَا نُزِّلَ عَلَيْهِ ءَايَةٌ مِّن رَّبِّهِۦ ۚ قُلْ إِنَّ ٱللَّهَ قَادِرٌ عَلَىٰٓ أَن يُنَزِّلَ ءَايَةً وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ
10:21; 29:51.
10:21; 29:51.
10:21; 29:51.
Commentary:
The words, Allah has power to send down a sign, do not mean that though God has the power to send down a sign, yet He will not actually do so. The word قادر (having power) used as active participle is intended to denote readiness to show the required power and the closing words of the verse support that inference.
The word قادر also embodies the sense of measuring and determining (Lane). In this sense, the clause would mean that God is devising means for the success of Islam, for people are already joining Islam and swelling the number of Muslims. This is a clear indication of the will of God, but disbelievers would not ponder over it. The Quran makes this point clear by suitable illustrations in the following verse.
d
10:21; 29:51.
a
10:21; 29:51.
785
Commentary:
The words, Allah has power to send down a sign, do not mean that though God has the power to send down a sign, yet He will not actually do so. The word قادر (having power) used as active participle is intended to denote readiness to show the required power and the closing words of the verse support that inference.
The word قادر also embodies the sense of measuring and determining (Lane). In this sense, the clause would mean that God is devising means for the success of Islam, for people are already joining Islam and swelling the number of Muslims. This is a clear indication of the will of God, but disbelievers would not ponder over it. The Quran makes this point clear by suitable illustrations in the following verse.
a
10:21; 29:51.
وَقَالُوا۟ يَٰٓأَيُّهَا ٱلَّذِى نُزِّلَ عَلَيْهِ ٱلذِّكْرُ إِنَّكَ لَمَجْنُونٌ
37:37; 44:15; 68:52.
37:37; 44:15; 68:52.
Majnun does not mean 'one possessed by a devil or a jinn' or simply 'possessed', but 'a mad or insane person', or 'one whose intellectual faculties have become very much impaired' (Lane).
37:37; 44:15; 68:52.
Important Words:
الذکر (this Exhortation) is derived from ذکر (dhakara). They say ذکرہ i.e. he remembered it; he preserved it in his memory; he talked of it. ذکر (dhikr) means, remembrance; the presence of a thing in the mind; memory; the mention or relating of a thing; the praise and glorification of God; praise or eulogy of another; dispraise or evil speech; a thing that is current upon the tongue; fame, renown or reputation, as they say له ذکر فی الناس i.e. he has fame among the people; eminence, nobility or honour; a book containing an exposition of religion and an institution of religious laws; any Book of a Prophet and especially the Quran, also the Torah; an exhortation, an admonition or a warning (Lane & Aqrab). See also 2:41, 153, 201 & 6:69.
Commentary:
الذکر i.e. Exhortation or Eminence being one of the names of the Quran (21:51), the verse shows that this name was well-known to disbelievers. The calling of the Quran by the name الذکر also implied a prophecy that it was to prove a means of bringing special eminence to its followers. God says with reference to the Quran, فیه ذکرکم (wherein lies your own honour, 21:11). See Important Words. Disbelievers, however, used this word ironically, as the epithets العزیز (the mighty) and الکریم(the honourable) have been used ironically about them in 44:50.
The words, "madman," contain an allusion to v. 3 wherein it is said that disbelievers will often wish that they had been Muslims. When that verse was revealed, the condition of Muslims was so weak and that of their enemies so strong that, when the latter heard the claim made about them in the above verse, they simply laughed at it and declared that only a madman could make such foolish claims.
Disbelievers used the word الذکر (Exhortation or Eminence) for the Quran with a view to ridiculing the idea of its being a means of honour for Muslims. They knew that they had subjected Muslims to bitter persecution and in their arrogance thought that they would speedily crush them. So in the existing circumstances it was quite natural on their part to say that it was mere madness to say that the Quran would raise Muslims to such eminence that disbelievers themselves would begin to desire that they had been Muslims.
The word مجنون (a madman) has been erroneously rendered by some translators as "possessed by a devil or by a jinn" or simply "possessed." It does not mean that but "a mad or insane person" or "one whose intellectual faculties are impaired" (Lane & Aqrab).
f
37:37; 44:15; 68:52.
b
37:37; 44:15; 68:52.
1713
Important Words:
الذکر (this Exhortation) is derived from ذکر (dhakara). They say ذکرہ i.e. he remembered it; he preserved it in his memory; he talked of it. ذکر (dhikr) means, remembrance; the presence of a thing in the mind; memory; the mention or relating of a thing; the praise and glorification of God; praise or eulogy of another; dispraise or evil speech; a thing that is current upon the tongue; fame, renown or reputation, as they say له ذکر فی الناس i.e. he has fame among the people; eminence, nobility or honour; a book containing an exposition of religion and an institution of religious laws; any Book of a Prophet and especially the Quran, also the Torah; an exhortation, an admonition or a warning (Lane & Aqrab). See also 2:41, 153, 201 & 6:69.
Commentary:
الذکر i.e. Exhortation or Eminence being one of the names of the Quran (21:51), the verse shows that this name was well-known to disbelievers. The calling of the Quran by the name الذکر also implied a prophecy that it was to prove a means of bringing special eminence to its followers. God says with reference to the Quran, فیه ذکرکم (wherein lies your own honour, 21:11). See Important Words. Disbelievers, however, used this word ironically, as the epithets العزیز (the mighty) and الکریم(the honourable) have been used ironically about them in 44:50.
The words, "madman," contain an allusion to v. 3 wherein it is said that disbelievers will often wish that they had been Muslims. When that verse was revealed, the condition of Muslims was so weak and that of their enemies so strong that, when the latter heard the claim made about them in the above verse, they simply laughed at it and declared that only a madman could make such foolish claims.
Disbelievers used the word الذکر (Exhortation or Eminence) for the Quran with a view to ridiculing the idea of its being a means of honour for Muslims. They knew that they had subjected Muslims to bitter persecution and in their arrogance thought that they would speedily crush them. So in the existing circumstances it was quite natural on their part to say that it was mere madness to say that the Quran would raise Muslims to such eminence that disbelievers themselves would begin to desire that they had been Muslims.
The word مجنون (a madman) has been erroneously rendered by some translators as "possessed by a devil or by a jinn" or simply "possessed." It does not mean that but "a mad or insane person" or "one whose intellectual faculties are impaired" (Lane & Aqrab).
b
37:37; 44:15; 68:52.
1480
Majnun does not mean 'one possessed by a devil or a jinn' or simply 'possessed', but 'a mad or insane person', or 'one whose intellectual faculties have become very much impaired' (Lane).
بِٱلْبَيِّنَٰتِ وَٱلزُّبُرِ ۗ وَأَنزَلْنَآ إِلَيْكَ ٱلذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ
35:26.
3:59; 15:7, 10; 20:100.
Important Words:
The word الذکر translated as Reminder among other things means: (1) remembrance, the presence of a thing in the mind so that it is never forgotten; (2) the praise or glorification of God; (3) eminence, honour: (4) a book containing an exposition of religion and an institution of religious laws; (5) strong and firm saying (Lane). See also 2:41, 153, 201; 6:69; 12:105 & 15:7.
Commentary:
The word applies to the Quran in all these different senses: (a) The Quran is a book which helps man to remember God; (b) it praises and glorifies God; (c) those who act upon its teachings get honour and eminence; (d) it contains an exposition of the religion of Islam; and (e) it is strong and firm in the sense that its teachings and the truths it inculcates admit of no doubt or objection. The verse develops the theme of the previous verse and says that the Prophets come with clear proofs and Divine Scriptures, that is to say they come with heavenly signs and Divine commands. In this lies the secret of their success.
The verse further points to a distinction between the Holy Prophet and former Prophets. It says that while clear signs and Scriptures were given to former Prophets, the Holy Prophet has been given the Reminder, the most perfect of all Divine Books. So when the former Prophets succeeded in their mission by the help of their Scriptures, it is inconceivable that the Holy Prophet should fail when he has got the most perfect of all Divine Scriptures.
The expression لتبین للناس (that thou mayest explain to mankind) may mean two things: (1) That the Prophet has been given the most perfect Divine Book in order that he might preach its message to all the world. It is not intended for any one people or nation or for any particular age, but for all peoples and all ages. (2) Since such a perfect Book has been revealed to the Holy Prophet he could not possibly keep it a secret. The perfection of the Book demanded that he should invite the whole world to its great Message.
By adopting the form of address contained in the words "which has been sent down to them" the verse appeals to disbelievers to listen to the Divine Message which although revealed to the Holy Prophet is intended for all men. They should appreciate this token of Divine love and favour by accepting it and acting upon it. The words also imply that since the Quran is intended for all mankind it is the primary and paramount duty of Muslims to preach it to all the nations of the world. Unfortunately, Muslims have neglected this sacred duty to their own detriment.
The words, "that they may reflect", suggest that Divine revelation, among other things, possesses the characteristic of sharpening the intellect of men. The marvellous change that took place in the condition of the Arabs after they accepted the Quran bears eloquent testimony to the truth of this statement. Wild and half savage hordes of the desert became, within a few years, the teachers and leaders of the world in knowledge and culture.
c
35:26.
d
3:59; 15:7, 10; 20:100.
a
35:26.
b
3:59; 15:7, 10; 20:100.
1846
Important Words:
The word الذکر translated as Reminder among other things means: (1) remembrance, the presence of a thing in the mind so that it is never forgotten; (2) the praise or glorification of God; (3) eminence, honour: (4) a book containing an exposition of religion and an institution of religious laws; (5) strong and firm saying (Lane). See also 2:41, 153, 201; 6:69; 12:105 & 15:7.
Commentary:
The word applies to the Quran in all these different senses: (a) The Quran is a book which helps man to remember God; (b) it praises and glorifies God; (c) those who act upon its teachings get honour and eminence; (d) it contains an exposition of the religion of Islam; and (e) it is strong and firm in the sense that its teachings and the truths it inculcates admit of no doubt or objection. The verse develops the theme of the previous verse and says that the Prophets come with clear proofs and Divine Scriptures, that is to say they come with heavenly signs and Divine commands. In this lies the secret of their success.
The verse further points to a distinction between the Holy Prophet and former Prophets. It says that while clear signs and Scriptures were given to former Prophets, the Holy Prophet has been given the Reminder, the most perfect of all Divine Books. So when the former Prophets succeeded in their mission by the help of their Scriptures, it is inconceivable that the Holy Prophet should fail when he has got the most perfect of all Divine Scriptures.
The expression لتبین للناس (that thou mayest explain to mankind) may mean two things: (1) That the Prophet has been given the most perfect Divine Book in order that he might preach its message to all the world. It is not intended for any one people or nation or for any particular age, but for all peoples and all ages. (2) Since such a perfect Book has been revealed to the Holy Prophet he could not possibly keep it a secret. The perfection of the Book demanded that he should invite the whole world to its great Message.
By adopting the form of address contained in the words "which has been sent down to them" the verse appeals to disbelievers to listen to the Divine Message which although revealed to the Holy Prophet is intended for all men. They should appreciate this token of Divine love and favour by accepting it and acting upon it. The words also imply that since the Quran is intended for all mankind it is the primary and paramount duty of Muslims to preach it to all the nations of the world. Unfortunately, Muslims have neglected this sacred duty to their own detriment.
The words, "that they may reflect", suggest that Divine revelation, among other things, possesses the characteristic of sharpening the intellect of men. The marvellous change that took place in the condition of the Arabs after they accepted the Quran bears eloquent testimony to the truth of this statement. Wild and half savage hordes of the desert became, within a few years, the teachers and leaders of the world in knowledge and culture.
d
35:26.
e
3:59; 15:7, 10; 20:100.
وَقَالَ ٱلَّذِينَ كَفَرُوا۟ لَوْلَا نُزِّلَ عَلَيْهِ ٱلْقُرْءَانُ جُمْلَةً وَٰحِدَةً ۚ كَذَٰلِكَ لِنُثَبِّتَ بِهِۦ فُؤَادَكَ ۖ وَرَتَّلْنَٰهُ تَرْتِيلًا
17:107; 73:5.
11:121.
«古兰经» 是在间隔的时间上一部分一部分地启示的。这样地启示是想达到几个非常有用的目的: (1) 各节经文启示之间的那段时间给信者提供一个机会来证明已经启示的经文中所含的一些预言是否能实现, 因此可加强和巩固他们的信心。而且在这段时间内要答覆不信者所提出的许多反对意见。(2) 当穆斯林在特定时机为了特定的需要要求引导时, 可以启示必需和有关的经文。«古兰经» 启示的时期延续了23年, 为的是能够使穆圣的伙伴得以记住、学习和吸收它。假如它是全部经典在同一时候启示的话, 不信的人就可以会说这是穆圣叫什么人准备好的。因此, «古兰经» 是在不同时期, 为了不同的时机以及在极不同的条件和情况下逐步启示的, 这就答覆了这方面可能提出的反对意见。«古兰经» 之逐步启示为的是使人们能够容易地记住它。«古兰经» 分段启示, 也实现了 «圣经» 中以下的预言:
“这先知到底在教些什么? 谁要听他的? 他只能讲给刚断奶的婴儿听! 他居然还想一课一课、一行一行、一个字一个字地教导我们!” (《以赛亚书》28:9-10)。
مطلب یہ ہے کہ ٹکڑے ٹکڑے اترنے سے ایک تو سب مسلمانوں کو قرآن آسانی سے یاد ہو سکتا تھا۔ دوسرے ایک سورۃ میں بیان کردہ پیشگوئی جب پوری ہو جاتی تو دوسری سورۃ میں اس کی طرف اشارہ کیا جا سکتا تھا جس سے آنحضرت صلی اللہ علیہ وسلم اور صحابہؓ کے دل مضبوط ہو جاتے۔ اکٹھا نازل ہونے کی صورت میں یہ دونوں اغراض پوری نہیں ہو سکتی تھیں۔
17:107; 73:5.
11:121.
The Qur’an was revealed piecemeal and at intervals. This was intended to serve some very useful purposes: (i) The interval between the revelation of different passages afforded the believers an opportunity to witness the fulfilment of some of the prophecies contained in the passages already revealed and thus their faith became strengthened and fortified. Further, it was intended to answer the objections raised by disbelievers during the interval. (ii) When Muslims needed guidance on a particular occasion to meet a particular need, necessary and relevant verses were revealed. The revelation of the Qur’an was spread over a period of 23 years in order to enable the Companions of the Holy Prophet to remember, learn and assimilate it. If it had been revealed all at once and in the form of one complete book, the disbelievers could have said that the Holy Prophet had got it prepared from somebody. Thus its gradual revelation at different times, on different occasions and under vastly different conditions and
17:107; 73:5.
11:121.
Important Words:
رتلناہ ترتیلا (We arranged it in the best form) is derived from رتل (ratala). They say رتل الشیء i.e. the thing was or became well arranged. رتل الکلام (rattala) means, he put together and arranged well the component parts of the speech or saying and made it distinct. ترتیل (inf. noun) in its original sense relates to the teeth, their being separate one from another. The addition of the infinitive to the verb رتلنا is done in order to intensify the sense (Lane).
Commentary:
The Quran was revealed piecemeal and at intervals. This was intended to serve two very useful purposes: (i) The interval between the revelation of different passages afforded the believers an opportunity to witness fulfilment of some of the prophecies made in the passages already revealed and thus their faith became strengthened and fortified. Further it was intended to answer the objections raised by disbelievers during the interval. (ii) When Muslims needed guidance on a particular occasion to meet a particular need, necessary and relevant verses were revealed. Besides, the revelation of the Quran was spread over a period of 23 years in order to enable the Companions of the Holy Prophet to remember, learn and assimilate it. Moreover, the Quran had anticipated one possible objection of disbelievers and its gradual revelation was intended to answer that objection. If it had been revealed at once and in the form of one complete book, the disbelievers could have said that the Holy Prophet had got it all prepared from somebody. Thus its gradual revelation at different times, on different occasions and under vastly different conditions and circumstances, effectively smashed this possible objection. Last of all there was a prophecy of Prophet Isaiah that the last Divine Book would be revealed piecemeal and at intervals. The prophecy is as follows:
"Whom shall he teach knowledge and whom shall he make to understand the message? them that are weaned from the milk, and drawn from the breast? For it is precept upon precept; precept upon precept, line upon line, line upon line; here a little and there a little: for with strange lips and another tongue will he speak to this people" (Isaiah 28: 9-10).
The words, "We have arranged it in the best form," signify that whereas the Quran was revealed gradually and piecemeal to meet the needs of changing circumstances, it did not remain a collection of disorderly fragments but was given a perfect order and arrangement by Divine revelation. It may be noted here that the present order of the Quran is different from that in which it was originally revealed. It was revealed in an order which suited the needs and requirements of its immediate addressees and was arranged, under Divine direction, in an order which suited the permanent needs of humanity at large. Since both these kinds of needs were different, the two orders should necessarily have been different. It is indeed an outstanding miracle of the Quran that it was revealed in an order which was best suited for the needs of the period during which it was revealed and was arranged for permanent use in the order which was also best suited for humanity’s lasting needs.
a
17:107; 73:5.
b
11:121.
919
«古兰经» 是在间隔的时间上一部分一部分地启示的。这样地启示是想达到几个非常有用的目的: (1) 各节经文启示之间的那段时间给信者提供一个机会来证明已经启示的经文中所含的一些预言是否能实现, 因此可加强和巩固他们的信心。而且在这段时间内要答覆不信者所提出的许多反对意见。(2) 当穆斯林在特定时机为了特定的需要要求引导时, 可以启示必需和有关的经文。«古兰经» 启示的时期延续了23年, 为的是能够使穆圣的伙伴得以记住、学习和吸收它。假如它是全部经典在同一时候启示的话, 不信的人就可以会说这是穆圣叫什么人准备好的。因此, «古兰经» 是在不同时期, 为了不同的时机以及在极不同的条件和情况下逐步启示的, 这就答覆了这方面可能提出的反对意见。«古兰经» 之逐步启示为的是使人们能够容易地记住它。«古兰经» 分段启示, 也实现了 «圣经» 中以下的预言:
“这先知到底在教些什么? 谁要听他的? 他只能讲给刚断奶的婴儿听! 他居然还想一课一课、一行一行、一个字一个字地教导我们!” (《以赛亚书》28:9-10)。
1
مطلب یہ ہے کہ ٹکڑے ٹکڑے اترنے سے ایک تو سب مسلمانوں کو قرآن آسانی سے یاد ہو سکتا تھا۔ دوسرے ایک سورۃ میں بیان کردہ پیشگوئی جب پوری ہو جاتی تو دوسری سورۃ میں اس کی طرف اشارہ کیا جا سکتا تھا جس سے آنحضرت صلی اللہ علیہ وسلم اور صحابہؓ کے دل مضبوط ہو جاتے۔ اکٹھا نازل ہونے کی صورت میں یہ دونوں اغراض پوری نہیں ہو سکتی تھیں۔
b
17:107; 73:5.
c
11:121.
2668
Important Words:
رتلناہ ترتیلا (We arranged it in the best form) is derived from رتل (ratala). They say رتل الشیء i.e. the thing was or became well arranged. رتل الکلام (rattala) means, he put together and arranged well the component parts of the speech or saying and made it distinct. ترتیل (inf. noun) in its original sense relates to the teeth, their being separate one from another. The addition of the infinitive to the verb رتلنا is done in order to intensify the sense (Lane).
Commentary:
The Quran was revealed piecemeal and at intervals. This was intended to serve two very useful purposes: (i) The interval between the revelation of different passages afforded the believers an opportunity to witness fulfilment of some of the prophecies made in the passages already revealed and thus their faith became strengthened and fortified. Further it was intended to answer the objections raised by disbelievers during the interval. (ii) When Muslims needed guidance on a particular occasion to meet a particular need, necessary and relevant verses were revealed. Besides, the revelation of the Quran was spread over a period of 23 years in order to enable the Companions of the Holy Prophet to remember, learn and assimilate it. Moreover, the Quran had anticipated one possible objection of disbelievers and its gradual revelation was intended to answer that objection. If it had been revealed at once and in the form of one complete book, the disbelievers could have said that the Holy Prophet had got it all prepared from somebody. Thus its gradual revelation at different times, on different occasions and under vastly different conditions and circumstances, effectively smashed this possible objection. Last of all there was a prophecy of Prophet Isaiah that the last Divine Book would be revealed piecemeal and at intervals. The prophecy is as follows:
"Whom shall he teach knowledge and whom shall he make to understand the message? them that are weaned from the milk, and drawn from the breast? For it is precept upon precept; precept upon precept, line upon line, line upon line; here a little and there a little: for with strange lips and another tongue will he speak to this people" (Isaiah 28: 9-10).
The words, "We have arranged it in the best form," signify that whereas the Quran was revealed gradually and piecemeal to meet the needs of changing circumstances, it did not remain a collection of disorderly fragments but was given a perfect order and arrangement by Divine revelation. It may be noted here that the present order of the Quran is different from that in which it was originally revealed. It was revealed in an order which suited the needs and requirements of its immediate addressees and was arranged, under Divine direction, in an order which suited the permanent needs of humanity at large. Since both these kinds of needs were different, the two orders should necessarily have been different. It is indeed an outstanding miracle of the Quran that it was revealed in an order which was best suited for the needs of the period during which it was revealed and was arranged for permanent use in the order which was also best suited for humanity’s lasting needs.
b
17:107; 73:5.
c
11:121.
2076
The Qur’an was revealed piecemeal and at intervals. This was intended to serve some very useful purposes: (i) The interval between the revelation of different passages afforded the believers an opportunity to witness the fulfilment of some of the prophecies contained in the passages already revealed and thus their faith became strengthened and fortified. Further, it was intended to answer the objections raised by disbelievers during the interval. (ii) When Muslims needed guidance on a particular occasion to meet a particular need, necessary and relevant verses were revealed. The revelation of the Qur’an was spread over a period of 23 years in order to enable the Companions of the Holy Prophet to remember, learn and assimilate it. If it had been revealed all at once and in the form of one complete book, the disbelievers could have said that the Holy Prophet had got it prepared from somebody. Thus its gradual revelation at different times, on different occasions and under vastly different conditions and
وَقَالُوا۟ لَوْلَا نُزِّلَ هَٰذَا ٱلْقُرْءَانُ عَلَىٰ رَجُلٍ مِّنَ ٱلْقَرْيَتَيْنِ عَظِيمٍ
یعنی محمد رسول اللہ صلی اللہ علیہ وسلم ایک یتیم پر کیوں نازل ہوا۔ ہم سردارانِ قوم کو منوانا تھا تو طائف اور مکہ کے کسی بڑے رئیس پر یہ کلام نازل ہوتا یہ پرانا اعتراض ہے اور اب تک کیا جاتا ہے اس زمانہ کے لوگ بھی مصلحین پر یہی اعتراض کرتے ہیں۔
The "two towns" are generally understood to mean Mecca and Ta’if. They were two important centres of Arab social and political life in the Holy Prophet’s time.
Commentary:
The verse means to say that the possession of wealth and material means have made disbelievers so conceited and oblivious of spiritual values that they have the audacity to say, "Why could not God find a better and more influential and high-placed man in society and entrust him with the great task of preaching His Message than this man (the Holy Prophet)."
The word "two towns" are generally understood to mean Mecca and Ta’if. They were two important centres of Arab social and political life in the Holy Prophet’s time.
1
یعنی محمد رسول اللہ صلی اللہ علیہ وسلم ایک یتیم پر کیوں نازل ہوا۔ ہم سردارانِ قوم کو منوانا تھا تو طائف اور مکہ کے کسی بڑے رئیس پر یہ کلام نازل ہوتا یہ پرانا اعتراض ہے اور اب تک کیا جاتا ہے اس زمانہ کے لوگ بھی مصلحین پر یہی اعتراض کرتے ہیں۔
3662
Commentary:
The verse means to say that the possession of wealth and material means have made disbelievers so conceited and oblivious of spiritual values that they have the audacity to say, "Why could not God find a better and more influential and high-placed man in society and entrust him with the great task of preaching His Message than this man (the Holy Prophet)."
The word "two towns" are generally understood to mean Mecca and Ta’if. They were two important centres of Arab social and political life in the Holy Prophet’s time.
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The "two towns" are generally understood to mean Mecca and Ta’if. They were two important centres of Arab social and political life in the Holy Prophet’s time.
وَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ وَءَامَنُوا۟ بِمَا نُزِّلَ عَلَىٰ مُحَمَّدٍ وَهُوَ ٱلْحَقُّ مِن رَّبِّهِمْ ۙ كَفَّرَ عَنْهُمْ سَيِّـَٔاتِهِمْ وَأَصْلَحَ بَالَهُمْ
13:20; 22:55; 34:7.
Important Words:
بالھم (their affairs) is substantive noun from بال (bala) which means, it (fat) melted or dissolved. البال means, a state, condition or case (12:51). ھو فی البال means: (1) he is in ample and easy circumstances or condition. (2) A thing or affair to which one devotes his special care. They say لیس ھذا من بالی i.e. this is not of the things for which I care. (3) The heart or mind. خطر ببالی means, it occurred to me. (4) Attention. An Arab would say أعطنی بالک i.e. give me thy attention (Lane & Aqrab).
الحق (truth) means, an established fact which is undeniable; a right, equity or justice; a thing that is decreed; a thing suitable to the requirements of justice; truth; wisdom; what is binding; obligatory, just, proper; right; genuine, authentic, real; prudence (Lane, Aqrab & Mufradat).
Commentary:
Because belief in the Holy Prophet, as in all Divine Messengers, is included in the words "those who believe and do good works," the expression "and believe in what has been revealed to Muhammad" seems to be redundant. But nothing in the Quran is redundant or superfluous, the expression serves a definite purpose. It removes a possible misconception, that belief in God and belief in life after death alone are the two fundamental articles of Faith (2:63). The verse leaves no doubt about the indispensability of belief in the Holy Prophet by saying that what has been revealed to him is الحق i.e. it is the whole truth and nothing but the truth; it agrees with the requirements of justice, truth and wisdom, and fully meets the exigencies and circumstances of time and the varying human needs, and by it moral lapses of those who believe in him are obliterated, their difficulties removed and their condition progressively bettered.
c
13:20; 22:55; 34:7.
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Important Words:
بالھم (their affairs) is substantive noun from بال (bala) which means, it (fat) melted or dissolved. البال means, a state, condition or case (12:51). ھو فی البال means: (1) he is in ample and easy circumstances or condition. (2) A thing or affair to which one devotes his special care. They say لیس ھذا من بالی i.e. this is not of the things for which I care. (3) The heart or mind. خطر ببالی means, it occurred to me. (4) Attention. An Arab would say أعطنی بالک i.e. give me thy attention (Lane & Aqrab).
الحق (truth) means, an established fact which is undeniable; a right, equity or justice; a thing that is decreed; a thing suitable to the requirements of justice; truth; wisdom; what is binding; obligatory, just, proper; right; genuine, authentic, real; prudence (Lane, Aqrab & Mufradat).
Commentary:
Because belief in the Holy Prophet, as in all Divine Messengers, is included in the words "those who believe and do good works," the expression "and believe in what has been revealed to Muhammad" seems to be redundant. But nothing in the Quran is redundant or superfluous, the expression serves a definite purpose. It removes a possible misconception, that belief in God and belief in life after death alone are the two fundamental articles of Faith (2:63). The verse leaves no doubt about the indispensability of belief in the Holy Prophet by saying that what has been revealed to him is الحق i.e. it is the whole truth and nothing but the truth; it agrees with the requirements of justice, truth and wisdom, and fully meets the exigencies and circumstances of time and the varying human needs, and by it moral lapses of those who believe in him are obliterated, their difficulties removed and their condition progressively bettered.