وَبِالۡاٰخِرَۃِ
Appears 1 times in Quran
Occurrences in Quran
Found 1 verses containing "وَبِالۡاٰخِرَۃِ".
وَالَّذِیۡنَ یُؤۡمِنُوۡنَ بِمَاۤ اُنۡزِلَ اِلَیۡکَ وَمَاۤ اُنۡزِلَ مِنۡ قَبۡلِکَ وَبِالۡاٰخِرَۃِ ہُمۡ یُوۡقِنُوۡنَ
2:137, 286; 3:200; 4:61, 137, 163; 5:60.
6:93; 27:4; 31:5.
就相信主的众先知而言, 相信穆圣, 是信仰的中心 (2:286; 4:66, 137)。
伊斯兰教要他的信者们必须相信所有以前的先知所教导的安拉的起源, 因为安拉向所有民族都派遣了使者。(13:8; 35:25)
اَلْاٰخِرَة (Al-Akhirah): «古兰经» 包罗万象, 内涵丰富, 具有许多义理。本节中اَلْاٰخِرَة 一字的字意是后者; 后来者。属于形容词。其所形容的词被省略了。有几个字在这里可以做其所形容的名词。把它所形容的那个省略的名词认为只能是 يَوْم (yaum, 日子) 或 اَلْحَيَاة (Al-Hayat, 生命), 并限定日子或生命只是指示死后时期和日子或死后的生命。اَلْاٰخِرَة 这个形容词只能译为 “死后的日子” 、“死后的世界” 、 “死后的生命” 、或 “复生日”, 是错误的。真主向穆圣说:
وَ لَلْاٰخِرَةُ خَیْرٌ لَّكَ مِنَ الْاُوْلٰی
“看啊!你后来的每一时刻都将好过其先前的时刻。” (93:5) 这里 اَلْاٰخِرَة 一字不能作死后的生命解。否则, 不能作为穆圣今世成功的客观证据。在17:105 中真主说:
فَاِذَا جَآءَ وَعْدُ الْاٰخِرَةِ جِئْنَا بِكُمْ لَفِیْفًا
我向犹太人作了许约, 当后者的语言实现时, 我将把他们带到巴勒斯坦。在这里 اَلْاٰخِرَة (后者) 一字所形容的名词不可能是 اَلْحَيَاةْ (生命)。否则, 这句的意思将是: 当今世将毁灭时, 真主把犹太人集合起来带到巴勒斯坦的许约才将完成。这是明显违反理智的。因为当这个世界将不存在, 犹太人如何还能到巴勒斯坦。所以这里 اَلْاٰخِرَة 所形容的名词不可能是 اَلْحَيَاةْ (生命), 要依照前后文气采取适当的其他名词。
وَبِالْاٰخِرَةِ هُمْ يُوْقِنُوْنَ 一句中 اَلْاٰخِرَة 一字能有几个被其形容的名词。例如: (1) اَلدَّارُ الْاٰخِرَة (最后的归宿); (2) اَلْحَيَاةُ الْاٰخِرَة (死后的生命); (3) اَلْبَعْثَةُ الْاٰخِرَة (复生日和穆圣的第二期使命)。(请阅拙著 «对我编译阿汉对照 «古兰经» 及其注释方面之积极性与消极性评论»第二章第五节关于穆圣的第二期使命和 «古兰经» 第62章第3节有关注释。 (4) اَلنَّشْاَةُ الْاٰخِرَة (伊斯
1兰教的复兴), (5) اَلرِّسَالَةُ الْاٰخِرَة (后来的启示) تَاجُ الْعُرُوْس 记载 اَلرِّسَالَةُ 的意思是 اَلْوَحْیُ (启示),所以 اَلْاٰخِرَة 一字可以指后来的启示而这句的意思是敬畏者坚信启示在穆圣以后直到复生日将继续下降。
从上述形容词 اَلْاٰخِرَة和它的五个被形容的名词的说明, 可知从 وَبِالْاٰخِرَةِ هُمْ يُوْقِنُوْنَ 一句的意思不仅是敬畏者坚信死后的世界、死后的生命、死后的日子或复生日, 同时也能有其他几种意思, 特别是意指«古兰经» 62章中所预言的穆圣的后期使命和他的代理人主许迈喜合将在今世的 اَلْاٰخِرَة (后期) 于 اٰخَرِيْن (另一群人) 中到来的喜讯, 而敬畏者应坚信这项诺言在今世的后期完成。这是敬畏者的象征。敬畏者应当依照经训和阿文理解 اَلْاٰخِرَة 一字包括一切将来或后来的事物。要特别注意到«古兰经»中每次叙述 اٰخَرِيْن (后者或后来者) 总是指今世的后来者。后来者与先来者在其所存在时期有先后之别。今世先期来的人称为先来者, 今世后期来的人称为后来者。两世之间相对之下有今世、后世之称, 今世的两个时期之间相对之下也有先后世代之称。今世后期的人称为后来者, 死后的世界称为 اَلْاٰخِرَة。今世的后来世界为什么不可称为今世的 اَلْاٰخِرَة (后者)? «古兰经» 说:
ثُلَّةٌ مِّنَ الْاَوَّلِیْنَ۔ وَ ثُلَّةٌ مِّنَ الْاٰخِرِیْنَ
(有一大部分是先前的人们。还有一大部分是后来的人们)。这两部分人在今世中是先后两期的人。后来的人阿文叫 اٰخَرِيْن, 做为形容词的 اَلْاٰخِرَة (后者) 其所形容的词可以是死后的日子, 也可以是今世的后来日子。穆圣在今世的后来的一夥人中于今世的后期再次来临的预言«古兰经» 有明文记载。«古兰经» 说:
هُوَ الَّذِیْ بَعَثَ فِی الْاُمِّیّٖنَ رَسُوْلًا مِّنْهُمْ…وَّ اٰخَرِیْنَ مِنْهُمْ لَمَّا یَلْحَقُوْا بِهِمْؕ وَ هُوَ الْعَزِیْزُ الْحَكِیْمُ
“他 (安拉) 就在文盲中派遣了他们同夥的一位使者 (穆圣) ……他 (安拉) 将派遣他 (穆圣) 到他们中另外一群人那里去, 那一群人还没有与他们会合。” (62:3-4)
这项预言明显指出穆圣是今世先后两个世代的使者, 后代的人称为 اٰخَرِيْن, 由于他们生于今世的后期与前期的人们不能彼此会面。但所有信仰伊斯兰教、信仰 «古兰经» 的人们应当坚信这一预言和许约。这项许约包括以下四点: (1) 在今世的时期中将有一个 اَلْاٰخِرَة (后者) 即后来的世代, 这个世代的人类称其为 اٰخَرِيْن (后来者); (2) 穆圣的第二使命便在这个后期 (后－世代) 完成; (3) 穆圣不能重来今世, 依照经训的预言, 这使命将由主许迈喜合、受道教长完成。 (4) 在穆圣后期使命时代里也必有真主下降的启示, 所以 اَلْاٰخِرَة 顺理成章地可以解为真主认为敬畏的人必坚信穆圣的后期 (后－世代) 来临并根据经训中的预言坚信主许迈喜合和受道教长的来临和将来的启示。
可是有些短见的学者以为我把 اَلْاٰخِرَة 译为 “将来的－切受约事物” 是纂改«古兰经»。其实如上所述 “将来的－切受约事物” 包括坚信死后的生命、穆圣后期的使命和后期的启示。并没有纂改 «古兰经»。可是我们避免由于他们的寡识短见可能在穆民大众中造成的误解, 将本书中 اَلْاٰخِرَة 一词译为” 将来的－切受约事物” 改为后世。但在此要说明者:我们这里所用后世这个词的意思是死后的日子和生命, 也指在今世的后期中穆圣复兴伊斯兰教的使命、他的代理人主许迈喜合和真主为完成伊斯兰教的后期的使命而下降的一切启示。因为根据汉语, 后世这个词古来就有以下两个意义: (1) 后代、以后的时代。«易•辞下»: “上古穴居而野处, 后世圣人易之以宫室。” (2) 后裔。«史记: 秦始皇纪»:” (大义休明, 垂于后世, 师承勿革。” 所以我们所用的后世一词: 指穆斯林共知的死后的日子和生命, 也指穆圣是后期使者和人类的后代作为穆圣的另一群人参加伊斯兰教。而且这个译词有助于中国文化和伊斯兰教的文化交流。
آیت میں واؤ ہے جس کے معنے ’’اور‘‘کے ہیں۔ ہم نے ’’اور‘‘کی بجائے ’’یا ‘‘استعمال کیا ہے تاکہ مفہوم آسانی سے سمجھ آ سکے۔
6:93; 27:4; 31:5.
2:137, 286; 3:200; 4:61, 137, 163; 5:60.
Belief in the Holy Prophet is the central point so far as belief in the Prophets of God is concerned (2:286; 4:66, 4:137).
Islam makes it obligatory upon its followers to believe in the Divine origin of the teachings of all previous Prophets because God sent His Messengers to all peoples (13:8; 35:25).
Al-Akhirah means, (a) the Last Abode, i.e. the next life; (b) it may also signify the revelation which is to follow. This second meaning of the word finds further exposition in 62:3, 4 where the Qur’an speaks of two advents of the Holy Prophet. His first advent took place among the Arabs in the 7th century of the Christian era when the Qur’an was revealed to him; and his second advent was to take place in the Latter Days in the person of one of his followers. This prophecy found its fulfilment in the person of Ahmad, the Promised Messiah and Founder of the Ahmadiyya Movement.
2:137, 286; 3:200; 4:61, 137, 163; 5:60.
4:70; 7:36; 61:7; 62:4.
Important Words:
انزل (has been revealed) is derived from نزل which means, he descended; or he came down. The literal meaning of the transitive form انزل would, therefore, be, he sent down, or he caused to descend. Figuratively, however, the word has come to be used about anything bestowed by God on man. God being high, everything that comes from Him may be said to descend from above. When used with reference to God’s Word, انزل would mean, He revealed. Thus we say, انزل الله كلامه in the sense of اوحی i.e. God revealed His word (Aqrab).
الآخرة (what is yet to come) is derived from اخر. They say اخرہ i.e. he put it back; he put it behind; he postponed it. The word الآخرة which is the feminine of الآخر i.e. the last one or the latter one, is used as an epithet or an adjective opposed to الاول i.e. the first one. الآخر with a different vowel-point in the central letter, means, "the other" or "another" (Aqrab). The object which the adjective الآخرة in the verse qualifies is understood, most commentators taking it to be الدار, the full expression thus being الدار الآخرة (the last abode). The context, however, shows that here the word understood is not الدارbut الرسالة i.e. الرسالة الآخرة (the message or revelation which is to come). The word; الآخرة has, therefore, been rightly translated here as "that (i.e. the revelation) which is yet to come".
یوقنون (they have firm faith) is derived from ایقن which again is derived from یقن i.e. it became clear and established. ایقن الامر means, he knew the matter well and made sure of it; he was certain about it. یقین means, certainty; becoming sure of a thing beyond doubt; anything sure and established (Aqrab).
Commentary:
This verse describes three more qualities of a متقی i.e. a righteous person. In the previous verse mention was made of faith in general. But as a true believer seeks to know the details of تقوی (righteousness) in order to perfect his faith, he is told here that for its consummation he must believe in the Holy Prophet and through him in the previous Prophets, and must at the same time believe in "what is yet to come". Thus, belief in the Holy Prophet is the central point so far as belief in the Prophets of God is concerned, and no person can become متقی (a truly righteous person) unless he believes in the Holy Prophet.
From the words, that which has been revealed to thee, quite an erroneous inference is sometimes drawn to the effect that it is belief in the Quran and not belief in the Holy Prophet that is enjoined. This view the Quran forcefully contradicts. Besides making it clear in several places that belief in the Prophet is as essential as belief in the Book (e.g.2:286; 4:66; 4:137), the Quran makes the point clear in another way also. At one place we have, He it is Who has sent down to you the Book clearly explained (6:115), and at another, and in like manner have We sent down the Book to thee(O Prophet) (29:48). The fact that God sometimes speaks of the Quran as having been sent to the people and sometimes to the Prophet is not without point. In fact, the difference in construction is full of meaning; for where the Quran is spoken of as having been sent to the people, the intention is to point out that the Quranic teaching is suitable and appropriate for them and is meant for their good; and where the Quran is spoken of as having been sent to the Prophet, the intention is to emphasize that he is not merely the bearer of a message but is the person best fitted to explain the message he has brought and to become an exemplar of the teaching contained in the message. Elsewhere God says, Allah knows best where to place His message (6:125), which is a clear proof of the fact that a Prophet is not merely the bearer of a message, but is selected by God for a higher purpose, i.e. to become a model for his followers; otherwise, anybody can be sent as a bearer of a message and the question of special selection does not arise.
The words, and that which was revealed before thee, illustrate a special characteristic of Islam, i.e. it not only recognizes the truth of all previous Prophets but makes it obligatory upon its followers to believe in the Divine origin of the teachings they brought with them (see also 13:8; 35:25). But it must be remembered that Islam is a complete and final teaching which has superseded all previous teachings. Belief in them, therefore, is only in the sense of reverence for them and not in the sense that a Muslim should act upon them. That is why in the verse under comment God mentions the earlier Scriptures after the Quran and not before it, as the chronological order required, so that the attention of the believers may be drawn to the fact that belief in the previous books is based on the Quran and is not independent of it.
According to the Quran (35:25), Prophets have appeared among all peoples and all nations and we are commanded to believe in all previous revelations, and thus an effective step has been taken to promote peace and harmony among the followers of different religions. The verse applies to no particular Book. Any earlier Book which claims Divine origin and has been accepted for a long time and by a large section of mankind to be the Word of God falls within the meaning of this verse.
The word الآخرة (what is yet to come) means either "the message or revelation which is to follow" or "the Last Abode", i.e. the next life. Of these two meanings the first is more applicable here; for it fits in with the other two parts of the verse which speak of God’s revelations. In this connection it is also noteworthy that while the word ایمان has been used in reference to the past and present revelations, the word یقین has been used in reference to the future ones. This is because ایمان relates to something definite and determined, and as the future revelation was not yet definite and determined at the time when the verse was revealed, so the word یقین was used for it.
The subject of the latter part of this verse, referred to in the words, what is yet to come, finds further exposition in 62:3, 4 where the Quran speaks of two advents of the Holy Prophet. His first advent took place among the Arabs in the 7th century of the Christian era when the Quran was revealed to him; and his second advent was to take place in the latter days of the world in the person of one of his followers who was to come in his spirit and power. This prophecy found its fulfilment in the person of Ahmad, the Promised Messiah and Founder of the Ahmadiyya Movement in Islam, in whose advent have been fulfilled also the prophecies of other Prophets regarding the appearance of a World-Messenger in the Latter Days.
a
2:137, 286; 3:200; 4:61, 137, 163; 5:60.
b
6:93; 27:4; 31:5.
24
就相信主的众先知而言, 相信穆圣, 是信仰的中心 (2:286; 4:66, 137)。
25
伊斯兰教要他的信者们必须相信所有以前的先知所教导的安拉的起源, 因为安拉向所有民族都派遣了使者。(13:8; 35:25)
26
اَلْاٰخِرَة (Al-Akhirah): «古兰经» 包罗万象, 内涵丰富, 具有许多义理。本节中اَلْاٰخِرَة 一字的字意是后者; 后来者。属于形容词。其所形容的词被省略了。有几个字在这里可以做其所形容的名词。把它所形容的那个省略的名词认为只能是 يَوْم (yaum, 日子) 或 اَلْحَيَاة (Al-Hayat, 生命), 并限定日子或生命只是指示死后时期和日子或死后的生命。اَلْاٰخِرَة 这个形容词只能译为 “死后的日子” 、“死后的世界” 、 “死后的生命” 、或 “复生日”, 是错误的。真主向穆圣说:
وَ لَلْاٰخِرَةُ خَیْرٌ لَّكَ مِنَ الْاُوْلٰی
“看啊!你后来的每一时刻都将好过其先前的时刻。” (93:5) 这里 اَلْاٰخِرَة 一字不能作死后的生命解。否则, 不能作为穆圣今世成功的客观证据。在17:105 中真主说:
فَاِذَا جَآءَ وَعْدُ الْاٰخِرَةِ جِئْنَا بِكُمْ لَفِیْفًا
我向犹太人作了许约, 当后者的语言实现时, 我将把他们带到巴勒斯坦。在这里 اَلْاٰخِرَة (后者) 一字所形容的名词不可能是 اَلْحَيَاةْ (生命)。否则, 这句的意思将是: 当今世将毁灭时, 真主把犹太人集合起来带到巴勒斯坦的许约才将完成。这是明显违反理智的。因为当这个世界将不存在, 犹太人如何还能到巴勒斯坦。所以这里 اَلْاٰخِرَة 所形容的名词不可能是 اَلْحَيَاةْ (生命), 要依照前后文气采取适当的其他名词。
وَبِالْاٰخِرَةِ هُمْ يُوْقِنُوْنَ 一句中 اَلْاٰخِرَة 一字能有几个被其形容的名词。例如: (1) اَلدَّارُ الْاٰخِرَة (最后的归宿); (2) اَلْحَيَاةُ الْاٰخِرَة (死后的生命); (3) اَلْبَعْثَةُ الْاٰخِرَة (复生日和穆圣的第二期使命)。(请阅拙著 «对我编译阿汉对照 «古兰经» 及其注释方面之积极性与消极性评论»第二章第五节关于穆圣的第二期使命和 «古兰经» 第62章第3节有关注释。 (4) اَلنَّشْاَةُ الْاٰخِرَة (伊斯
1兰教的复兴), (5) اَلرِّسَالَةُ الْاٰخِرَة (后来的启示) تَاجُ الْعُرُوْس 记载 اَلرِّسَالَةُ 的意思是 اَلْوَحْیُ (启示),所以 اَلْاٰخِرَة 一字可以指后来的启示而这句的意思是敬畏者坚信启示在穆圣以后直到复生日将继续下降。
从上述形容词 اَلْاٰخِرَة和它的五个被形容的名词的说明, 可知从 وَبِالْاٰخِرَةِ هُمْ يُوْقِنُوْنَ 一句的意思不仅是敬畏者坚信死后的世界、死后的生命、死后的日子或复生日, 同时也能有其他几种意思, 特别是意指«古兰经» 62章中所预言的穆圣的后期使命和他的代理人主许迈喜合将在今世的 اَلْاٰخِرَة (后期) 于 اٰخَرِيْن (另一群人) 中到来的喜讯, 而敬畏者应坚信这项诺言在今世的后期完成。这是敬畏者的象征。敬畏者应当依照经训和阿文理解 اَلْاٰخِرَة 一字包括一切将来或后来的事物。要特别注意到«古兰经»中每次叙述 اٰخَرِيْن (后者或后来者) 总是指今世的后来者。后来者与先来者在其所存在时期有先后之别。今世先期来的人称为先来者, 今世后期来的人称为后来者。两世之间相对之下有今世、后世之称, 今世的两个时期之间相对之下也有先后世代之称。今世后期的人称为后来者, 死后的世界称为 اَلْاٰخِرَة。今世的后来世界为什么不可称为今世的 اَلْاٰخِرَة (后者)? «古兰经» 说:
ثُلَّةٌ مِّنَ الْاَوَّلِیْنَ۔ وَ ثُلَّةٌ مِّنَ الْاٰخِرِیْنَ
(有一大部分是先前的人们。还有一大部分是后来的人们)。这两部分人在今世中是先后两期的人。后来的人阿文叫 اٰخَرِيْن, 做为形容词的 اَلْاٰخِرَة (后者) 其所形容的词可以是死后的日子, 也可以是今世的后来日子。穆圣在今世的后来的一夥人中于今世的后期再次来临的预言«古兰经» 有明文记载。«古兰经» 说:
هُوَ الَّذِیْ بَعَثَ فِی الْاُمِّیّٖنَ رَسُوْلًا مِّنْهُمْ…وَّ اٰخَرِیْنَ مِنْهُمْ لَمَّا یَلْحَقُوْا بِهِمْؕ وَ هُوَ الْعَزِیْزُ الْحَكِیْمُ
“他 (安拉) 就在文盲中派遣了他们同夥的一位使者 (穆圣) ……他 (安拉) 将派遣他 (穆圣) 到他们中另外一群人那里去, 那一群人还没有与他们会合。” (62:3-4)
这项预言明显指出穆圣是今世先后两个世代的使者, 后代的人称为 اٰخَرِيْن, 由于他们生于今世的后期与前期的人们不能彼此会面。但所有信仰伊斯兰教、信仰 «古兰经» 的人们应当坚信这一预言和许约。这项许约包括以下四点: (1) 在今世的时期中将有一个 اَلْاٰخِرَة (后者) 即后来的世代, 这个世代的人类称其为 اٰخَرِيْن (后来者); (2) 穆圣的第二使命便在这个后期 (后－世代) 完成; (3) 穆圣不能重来今世, 依照经训的预言, 这使命将由主许迈喜合、受道教长完成。 (4) 在穆圣后期使命时代里也必有真主下降的启示, 所以 اَلْاٰخِرَة 顺理成章地可以解为真主认为敬畏的人必坚信穆圣的后期 (后－世代) 来临并根据经训中的预言坚信主许迈喜合和受道教长的来临和将来的启示。
可是有些短见的学者以为我把 اَلْاٰخِرَة 译为 “将来的－切受约事物” 是纂改«古兰经»。其实如上所述 “将来的－切受约事物” 包括坚信死后的生命、穆圣后期的使命和后期的启示。并没有纂改 «古兰经»。可是我们避免由于他们的寡识短见可能在穆民大众中造成的误解, 将本书中 اَلْاٰخِرَة 一词译为” 将来的－切受约事物” 改为后世。但在此要说明者:我们这里所用后世这个词的意思是死后的日子和生命, 也指在今世的后期中穆圣复兴伊斯兰教的使命、他的代理人主许迈喜合和真主为完成伊斯兰教的后期的使命而下降的一切启示。因为根据汉语, 后世这个词古来就有以下两个意义: (1) 后代、以后的时代。«易•辞下»: “上古穴居而野处, 后世圣人易之以宫室。” (2) 后裔。«史记: 秦始皇纪»:” (大义休明, 垂于后世, 师承勿革。” 所以我们所用的后世一词: 指穆斯林共知的死后的日子和生命, 也指穆圣是后期使者和人类的后代作为穆圣的另一群人参加伊斯兰教。而且这个译词有助于中国文化和伊斯兰教的文化交流。
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آیت میں واؤ ہے جس کے معنے ’’اور‘‘کے ہیں۔ ہم نے ’’اور‘‘کی بجائے ’’یا ‘‘استعمال کیا ہے تاکہ مفہوم آسانی سے سمجھ آ سکے۔
a
2:137, 286; 3:200; 4:61, 137, 163; 5:60.
b
4:70; 7:36; 61:7; 62:4.
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Important Words:
انزل (has been revealed) is derived from نزل which means, he descended; or he came down. The literal meaning of the transitive form انزل would, therefore, be, he sent down, or he caused to descend. Figuratively, however, the word has come to be used about anything bestowed by God on man. God being high, everything that comes from Him may be said to descend from above. When used with reference to God’s Word, انزل would mean, He revealed. Thus we say, انزل الله كلامه in the sense of اوحی i.e. God revealed His word (Aqrab).
الآخرة (what is yet to come) is derived from اخر. They say اخرہ i.e. he put it back; he put it behind; he postponed it. The word الآخرة which is the feminine of الآخر i.e. the last one or the latter one, is used as an epithet or an adjective opposed to الاول i.e. the first one. الآخر with a different vowel-point in the central letter, means, "the other" or "another" (Aqrab). The object which the adjective الآخرة in the verse qualifies is understood, most commentators taking it to be الدار, the full expression thus being الدار الآخرة (the last abode). The context, however, shows that here the word understood is not الدارbut الرسالة i.e. الرسالة الآخرة (the message or revelation which is to come). The word; الآخرة has, therefore, been rightly translated here as "that (i.e. the revelation) which is yet to come".
یوقنون (they have firm faith) is derived from ایقن which again is derived from یقن i.e. it became clear and established. ایقن الامر means, he knew the matter well and made sure of it; he was certain about it. یقین means, certainty; becoming sure of a thing beyond doubt; anything sure and established (Aqrab).
Commentary:
This verse describes three more qualities of a متقی i.e. a righteous person. In the previous verse mention was made of faith in general. But as a true believer seeks to know the details of تقوی (righteousness) in order to perfect his faith, he is told here that for its consummation he must believe in the Holy Prophet and through him in the previous Prophets, and must at the same time believe in "what is yet to come". Thus, belief in the Holy Prophet is the central point so far as belief in the Prophets of God is concerned, and no person can become متقی (a truly righteous person) unless he believes in the Holy Prophet.
From the words, that which has been revealed to thee, quite an erroneous inference is sometimes drawn to the effect that it is belief in the Quran and not belief in the Holy Prophet that is enjoined. This view the Quran forcefully contradicts. Besides making it clear in several places that belief in the Prophet is as essential as belief in the Book (e.g.2:286; 4:66; 4:137), the Quran makes the point clear in another way also. At one place we have, He it is Who has sent down to you the Book clearly explained (6:115), and at another, and in like manner have We sent down the Book to thee(O Prophet) (29:48). The fact that God sometimes speaks of the Quran as having been sent to the people and sometimes to the Prophet is not without point. In fact, the difference in construction is full of meaning; for where the Quran is spoken of as having been sent to the people, the intention is to point out that the Quranic teaching is suitable and appropriate for them and is meant for their good; and where the Quran is spoken of as having been sent to the Prophet, the intention is to emphasize that he is not merely the bearer of a message but is the person best fitted to explain the message he has brought and to become an exemplar of the teaching contained in the message. Elsewhere God says, Allah knows best where to place His message (6:125), which is a clear proof of the fact that a Prophet is not merely the bearer of a message, but is selected by God for a higher purpose, i.e. to become a model for his followers; otherwise, anybody can be sent as a bearer of a message and the question of special selection does not arise.
The words, and that which was revealed before thee, illustrate a special characteristic of Islam, i.e. it not only recognizes the truth of all previous Prophets but makes it obligatory upon its followers to believe in the Divine origin of the teachings they brought with them (see also 13:8; 35:25). But it must be remembered that Islam is a complete and final teaching which has superseded all previous teachings. Belief in them, therefore, is only in the sense of reverence for them and not in the sense that a Muslim should act upon them. That is why in the verse under comment God mentions the earlier Scriptures after the Quran and not before it, as the chronological order required, so that the attention of the believers may be drawn to the fact that belief in the previous books is based on the Quran and is not independent of it.
According to the Quran (35:25), Prophets have appeared among all peoples and all nations and we are commanded to believe in all previous revelations, and thus an effective step has been taken to promote peace and harmony among the followers of different religions. The verse applies to no particular Book. Any earlier Book which claims Divine origin and has been accepted for a long time and by a large section of mankind to be the Word of God falls within the meaning of this verse.
The word الآخرة (what is yet to come) means either "the message or revelation which is to follow" or "the Last Abode", i.e. the next life. Of these two meanings the first is more applicable here; for it fits in with the other two parts of the verse which speak of God’s revelations. In this connection it is also noteworthy that while the word ایمان has been used in reference to the past and present revelations, the word یقین has been used in reference to the future ones. This is because ایمان relates to something definite and determined, and as the future revelation was not yet definite and determined at the time when the verse was revealed, so the word یقین was used for it.
The subject of the latter part of this verse, referred to in the words, what is yet to come, finds further exposition in 62:3, 4 where the Quran speaks of two advents of the Holy Prophet. His first advent took place among the Arabs in the 7th century of the Christian era when the Quran was revealed to him; and his second advent was to take place in the latter days of the world in the person of one of his followers who was to come in his spirit and power. This prophecy found its fulfilment in the person of Ahmad, the Promised Messiah and Founder of the Ahmadiyya Movement in Islam, in whose advent have been fulfilled also the prophecies of other Prophets regarding the appearance of a World-Messenger in the Latter Days.
a
6:93; 27:4; 31:5.
b
2:137, 286; 3:200; 4:61, 137, 163; 5:60.
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Belief in the Holy Prophet is the central point so far as belief in the Prophets of God is concerned (2:286; 4:66, 4:137).
24
Islam makes it obligatory upon its followers to believe in the Divine origin of the teachings of all previous Prophets because God sent His Messengers to all peoples (13:8; 35:25).
25
Al-Akhirah means, (a) the Last Abode, i.e. the next life; (b) it may also signify the revelation which is to follow. This second meaning of the word finds further exposition in 62:3, 4 where the Qur’an speaks of two advents of the Holy Prophet. His first advent took place among the Arabs in the 7th century of the Christian era when the Qur’an was revealed to him; and his second advent was to take place in the Latter Days in the person of one of his followers. This prophecy found its fulfilment in the person of Ahmad, the Promised Messiah and Founder of the Ahmadiyya Movement.