Search Results for "وَٱلْقُرْءَانَ"
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۞ إِنَّ ٱللَّهَ ٱشْتَرَىٰ مِنَ ٱلْمُؤْمِنِينَ أَنفُسَهُمْ وَأَمْوَٰلَهُم بِأَنَّ لَهُمُ ٱلْجَنَّةَ ۚ يُقَٰتِلُونَ فِى سَبِيلِ ٱللَّهِ فَيَقْتُلُونَ وَيُقْتَلُونَ ۖ وَعْدًا عَلَيْهِ حَقًّا فِى ٱلتَّوْرَىٰةِ وَٱلْإِنجِيلِ وَٱلْقُرْءَانِ ۚ وَمَنْ أَوْفَىٰ بِعَهْدِهِۦ مِنَ ٱللَّهِ ۚ فَٱسْتَبْشِرُوا۟ بِبَيْعِكُمُ ٱلَّذِى بَايَعْتُم بِهِۦ ۚ وَذَٰلِكَ هُوَ ٱلْفَوْزُ ٱلْعَظِيمُ
یعنی خداتعالیٰ پر۔
4:75; 61:11-12.
3:196; 61:5.
Torah (Deut. 6:3-5) and Gospel (Matt. 19:21 & 27-29).
4:75; 61:11-12.
3:196; 61:5.
Commentary:
The words, an unfailing promise that He has made incumbent on Himself in the Torah and the Gospel and the Quran, mean that the Torah, the Gospel and the Quran contain clear promises of divine favour and assistance for those who strive in the cause of God with their persons and property. The promise is general, but was to apply to Muslims alone after Islam had abrogated other religions. These words may also mean that the people of whom God purchased their lives and property in exchange for Heaven, viz. the Companions of the Holy Prophet of Islam, have been spoken of and commended in all the three Books, i.e. not only in the Quran, but in the Torah and the Gospels as well.
a
4:75; 61:11-12.
b
3:196; 61:5.
1
یعنی خداتعالیٰ پر۔
a
4:75; 61:11-12.
b
3:196; 61:5.
1260
Commentary:
The words, an unfailing promise that He has made incumbent on Himself in the Torah and the Gospel and the Quran, mean that the Torah, the Gospel and the Quran contain clear promises of divine favour and assistance for those who strive in the cause of God with their persons and property. The promise is general, but was to apply to Muslims alone after Islam had abrogated other religions. These words may also mean that the people of whom God purchased their lives and property in exchange for Heaven, viz. the Companions of the Holy Prophet of Islam, have been spoken of and commended in all the three Books, i.e. not only in the Quran, but in the Torah and the Gospels as well.
a
4:75; 61:11-12.
b
3:196; 61:5.
1219
Torah (Deut. 6:3-5) and Gospel (Matt. 19:21 & 27-29).
وَلَقَدْ ءَاتَيْنَٰكَ سَبْعًا مِّنَ ٱلْمَثَانِى وَٱلْقُرْءَانَ ٱلْعَظِيمَ
39:24.
根据欧麦尔、阿里、伊本•阿巴斯和伊本•麦斯武德这样几位权威的说法, 这些单词意指 «开端» 章即 اَلْفَاتِحَة (Al-Fatihah)。因为每拜中都反复诵读此章。据说穆圣曾经说过: 反复诵读的七节是 «古兰经» 的开端章。(布哈理) 这节也称为 “«古兰经»之母” 和 “经书的开端章”。据 زَجَّاجْ (Zajjaj) 和 اَبُوْ حَيَّانْ, (Abu Hayyan) 说, 给开端章取这样的名字, 是因为它包容了对安拉的赞词。开端章以后的 «古兰经» 文被称为 “伟大的 «古兰经»。” 然而, 这个名字也同样适用於第一章, 因为经书中的一个部分当然也可被称为经书本身。穆圣有一句格言, 大意是说: «古兰经» 的开端章也是 “伟大的«古兰经»” (مُسْنَدْ Musnad V.2, P.448)。这章是整个 «古兰经» 的缩型。或如所说的那样, 它是小型的 «古兰经»; 因为它概括和集中体现了整个 «古兰经» 的内容。مَثَانِیْ (Mathani) 意为赞颂, 是 مَثْنٰی (Mathna) 的复数形式, 所以此节经文的含意是: «开端»章全面地叙述了安拉的常德。由于 مَثَانِیْ (Mathani) 也可解释为河谷的弯曲处, 因此本节经文的意思是: «开端» 章充分说明安拉与人类的关系。
یعنی سورۃ فاتحہ جس کی آیات باربار نمازوں میں پڑھی جاتی ہیں۔ مَثَانِیْ مَثْنٰی کی جمع بھی ہو سکتی ہے جس کے معنے ثنا کے ہیں۔ ان معنوں کے اعتبار سے آیت کا ترجمہ یہ ہوگا کہ ہم نے ایسی سات آیات تجھے دی ہیں جن میں اللہ تعالیٰ کی ثنا کامل طور پر بیان کی گئی ہے۔ مَثَانِیْ کے تیسرے معنے وادی کے موڑ کے بھی ہوتے ہیں۔ ان معنوں کے لحاظ سے اس آیت کے یہ معنے ہیں کہ وہ سات آیات تجھے دی گئی ہیں جن میں خداتعالیٰ اور بندے کے تعلق پر پوری بحث کی گئی ہے۔
39:24.
According to such eminent authorities as ‘Umar, ‘Ali, Ibn-e-‘Abbas and Ibn-e-Mas‘ud, these words refer to the Opening Chapter of the Qur’an, i.e. Al-Fatihah, because it is repeated and recited in every Rak‘at of the Prayer. The Holy Prophet is reported to have said that As-Sab‘ul-Mathani is the Opening Chapter of the Qur’an (Bukhari). This Chapter is also called 'Mother of the Qur’an' (Ummul-Qur’an) and 'the Opening Chapter of the Book' (Fatihatul-Kitab). According to Zajjaj and Abu Hayyan, the Opening Chapter is given this name because it contains the praises of God. The rest of the Qur’an which follows the Opening Chapter has been called 'the Great Qur’an' (Al-Qur’anul-‘Azim). This name, however, equally applies to the First Chapter also inasmuch as a portion of the Book may rightly be called the Book itself There is a saying of the Holy Prophet to the effect that the Opening Chapter of the Qur’an is also 'the Great Qur’an' (Musnad v. 2,
39:24.
Important Words:
المثانی (the oft-repeated) is the plural of مثنی (mathnan) or مثناة (mathnatun) which is derived from ثنی. They say ثناہ i.e. he doubled it or folded it or bent it. اثنی علیه means, he praised, eulogized or spoke well of him. ثنی (thinan) means, the repetition of a thing; doing it one time after another. The Holy Prophet is reported to have said لا ثنی فی الصدقة i.e. There shall be no repetition in the taking of poor-rate, viz. it shall not be taken twice in the same year. مثنی (mathna) means, two and two or two and two together. مثنی الایادی means, the repeating of a benefit or benefaction; or conferring it twice or thrice. المثانیsignifies the first chapter of the Quran called the فاتحة because it is repeated in every rak‘at of Prayer or because it contains praise of God. It also signifies the Quran altogether. المثانی also means, the verses of the Quran. مثانی الوادی means, the bends of the valley. مثانی الشیء means, the powers and capacities of a thing (Lane & Aqrab).
Commentary:
According to many eminent authorities such as ‘Umar, ‘Ali, Ibn ‘Abbas and Ibn Mas‘ud, the words سبع من المثانی signify the opening chapter of the Quran, the فاتحة, because it is repeated and recited in every rak‘at of Prayer. The Holy Prophet is reported to have said that السبع المثانی is the opening chapter of the Quran. This chapter is also called ام القرآن (Mother of the Quran) and فاتحة الکتاب (the Opening of the Book). According to Zajjaj and Abu Hayyan, the opening chapter is called السبع المثانی because it contains the praises of God.
The remaining portion of the Quran which follows the opening chapter has been called القرآن العظیم i.e. the Great Quran. The name however, equally applies to the first chapter itself inasmuch as a portion of the Book may rightly be called the Book itself. In fact, there is a saying of the Holy Prophet to the effect that the opening chapter of the Quran is also القرآن العظیم i.e. the Great Quran (Musnad v. 2, p. 448). The first chapter, in fact, constitutes an abridgment of the whole Quran. It may be called the Quran in miniature, all the contents of the Holy Book having been summarized and epitomized in it, while the remainder deals with the same subjects in detail. That the first chapter of the Quran comprises in itself vast subjects was, for the first time, explained and demonstrated by Ahmad, the Promised Messiah. Never had any commentator laid such stress on this subject as did Ahmad, and never before did any theologian elucidate this subject with such clarity.
In the preceding verses it was said that as the truth had been brought home to the Meccans, the Prophet should now turn his attention away from them and leave them to the judgement of God. In the present verse he is told that after having withdrawn himself from them he should now apply himself more and more to the exposition of the teachings of the Quran to the Muslims so that when the hour of their success arrived they might be ready to introduce in the world the new order promulgated by the Holy Book.
c
39:24.
671
根据欧麦尔、阿里、伊本•阿巴斯和伊本•麦斯武德这样几位权威的说法, 这些单词意指 «开端» 章即 اَلْفَاتِحَة (Al-Fatihah)。因为每拜中都反复诵读此章。据说穆圣曾经说过: 反复诵读的七节是 «古兰经» 的开端章。(布哈理) 这节也称为 “«古兰经»之母” 和 “经书的开端章”。据 زَجَّاجْ (Zajjaj) 和 اَبُوْ حَيَّانْ, (Abu Hayyan) 说, 给开端章取这样的名字, 是因为它包容了对安拉的赞词。开端章以后的 «古兰经» 文被称为 “伟大的 «古兰经»。” 然而, 这个名字也同样适用於第一章, 因为经书中的一个部分当然也可被称为经书本身。穆圣有一句格言, 大意是说: «古兰经» 的开端章也是 “伟大的«古兰经»” (مُسْنَدْ Musnad V.2, P.448)。这章是整个 «古兰经» 的缩型。或如所说的那样, 它是小型的 «古兰经»; 因为它概括和集中体现了整个 «古兰经» 的内容。مَثَانِیْ (Mathani) 意为赞颂, 是 مَثْنٰی (Mathna) 的复数形式, 所以此节经文的含意是: «开端»章全面地叙述了安拉的常德。由于 مَثَانِیْ (Mathani) 也可解释为河谷的弯曲处, 因此本节经文的意思是: «开端» 章充分说明安拉与人类的关系。
1
یعنی سورۃ فاتحہ جس کی آیات باربار نمازوں میں پڑھی جاتی ہیں۔ مَثَانِیْ مَثْنٰی کی جمع بھی ہو سکتی ہے جس کے معنے ثنا کے ہیں۔ ان معنوں کے اعتبار سے آیت کا ترجمہ یہ ہوگا کہ ہم نے ایسی سات آیات تجھے دی ہیں جن میں اللہ تعالیٰ کی ثنا کامل طور پر بیان کی گئی ہے۔ مَثَانِیْ کے تیسرے معنے وادی کے موڑ کے بھی ہوتے ہیں۔ ان معنوں کے لحاظ سے اس آیت کے یہ معنے ہیں کہ وہ سات آیات تجھے دی گئی ہیں جن میں خداتعالیٰ اور بندے کے تعلق پر پوری بحث کی گئی ہے۔
a
39:24.
1791
Important Words:
المثانی (the oft-repeated) is the plural of مثنی (mathnan) or مثناة (mathnatun) which is derived from ثنی. They say ثناہ i.e. he doubled it or folded it or bent it. اثنی علیه means, he praised, eulogized or spoke well of him. ثنی (thinan) means, the repetition of a thing; doing it one time after another. The Holy Prophet is reported to have said لا ثنی فی الصدقة i.e. There shall be no repetition in the taking of poor-rate, viz. it shall not be taken twice in the same year. مثنی (mathna) means, two and two or two and two together. مثنی الایادی means, the repeating of a benefit or benefaction; or conferring it twice or thrice. المثانیsignifies the first chapter of the Quran called the فاتحة because it is repeated in every rak‘at of Prayer or because it contains praise of God. It also signifies the Quran altogether. المثانی also means, the verses of the Quran. مثانی الوادی means, the bends of the valley. مثانی الشیء means, the powers and capacities of a thing (Lane & Aqrab).
Commentary:
According to many eminent authorities such as ‘Umar, ‘Ali, Ibn ‘Abbas and Ibn Mas‘ud, the words سبع من المثانی signify the opening chapter of the Quran, the فاتحة, because it is repeated and recited in every rak‘at of Prayer. The Holy Prophet is reported to have said that السبع المثانی is the opening chapter of the Quran. This chapter is also called ام القرآن (Mother of the Quran) and فاتحة الکتاب (the Opening of the Book). According to Zajjaj and Abu Hayyan, the opening chapter is called السبع المثانی because it contains the praises of God.
The remaining portion of the Quran which follows the opening chapter has been called القرآن العظیم i.e. the Great Quran. The name however, equally applies to the first chapter itself inasmuch as a portion of the Book may rightly be called the Book itself. In fact, there is a saying of the Holy Prophet to the effect that the opening chapter of the Quran is also القرآن العظیم i.e. the Great Quran (Musnad v. 2, p. 448). The first chapter, in fact, constitutes an abridgment of the whole Quran. It may be called the Quran in miniature, all the contents of the Holy Book having been summarized and epitomized in it, while the remainder deals with the same subjects in detail. That the first chapter of the Quran comprises in itself vast subjects was, for the first time, explained and demonstrated by Ahmad, the Promised Messiah. Never had any commentator laid such stress on this subject as did Ahmad, and never before did any theologian elucidate this subject with such clarity.
In the preceding verses it was said that as the truth had been brought home to the Meccans, the Prophet should now turn his attention away from them and leave them to the judgement of God. In the present verse he is told that after having withdrawn himself from them he should now apply himself more and more to the exposition of the teachings of the Quran to the Muslims so that when the hour of their success arrived they might be ready to introduce in the world the new order promulgated by the Holy Book.
a
39:24.
1522
According to such eminent authorities as ‘Umar, ‘Ali, Ibn-e-‘Abbas and Ibn-e-Mas‘ud, these words refer to the Opening Chapter of the Qur’an, i.e. Al-Fatihah, because it is repeated and recited in every Rak‘at of the Prayer. The Holy Prophet is reported to have said that As-Sab‘ul-Mathani is the Opening Chapter of the Qur’an (Bukhari). This Chapter is also called 'Mother of the Qur’an' (Ummul-Qur’an) and 'the Opening Chapter of the Book' (Fatihatul-Kitab). According to Zajjaj and Abu Hayyan, the Opening Chapter is given this name because it contains the praises of God. The rest of the Qur’an which follows the Opening Chapter has been called 'the Great Qur’an' (Al-Qur’anul-‘Azim). This name, however, equally applies to the First Chapter also inasmuch as a portion of the Book may rightly be called the Book itself There is a saying of the Holy Prophet to the effect that the Opening Chapter of the Qur’an is also 'the Great Qur’an' (Musnad v. 2,
وَٱلْقُرْءَانِ ٱلْحَكِيمِ
«古兰经» 这部经典就是证明穆圣使命是真理的最有效和最有说服力的证据。再也没有比下一事实更能证明他的真理:他是不识字的, 但他给予世界一本充满着智慧的天经, 其文体的优美绝伦以及含义的无比丰富, 远远超过其他一切启示了的经典, 确实是永远为提高人类道德和精神复兴所降示的一本完善的经典。
واؤ عربی زبان میں قَسم کے معنے بھی دیتا ہے‘ اور قرآن کریم میں جہاں بھی قسم کا لفظ استعمال ہوتا ہے اس میں ایسی شہادت کا ذکر ہوتا ہے‘ جو پہلے مضمون کی دلیل ہوتی ہے۔ کیونکہ قسم کی بڑی غرض اپنے دعویٰ کو سچا ثابت کرنا ہوتا ہے۔ اور یہی غرض بتمام و کمال شہادت سے پوری ہوتی ہے۔
The most effective and convincing argument to prove the truth of the Holy Prophet’s mission is the Qur’an itself. There could be no greater testimony to his truth than the fact that being himself unlettered he gave to the world a Book which is full of wisdom and which far excels all other revealed Scriptures in its multifarious and multitudinous beauties and excellences and is a complete code of laws, meant for the moral uplift and spiritual regeneration of humanity for all time.
Commentary:
The Quran has been adduced here as an argument to prove and establish the Holy Prophet’s claim as a Messenger of God. In fact, the most effective and convincing argument to prove the truth of the Holy Prophet’s mission is the Quran. There could be no greater testimony to the Holy Prophet’s truth than the fact that being himself unlettered he gave to the world a Book which is full of wisdom and which far excels all other revealed Scriptures in its multifarious and multitudinous beauties and excellences and is a complete code of laws meant for the moral uplift and spiritual regeneration of humanity for all time. The Quran is indeed a standing miracle and an incontrovertible testimony to the truth of the Holy Prophet.
1060
«古兰经» 这部经典就是证明穆圣使命是真理的最有效和最有说服力的证据。再也没有比下一事实更能证明他的真理:他是不识字的, 但他给予世界一本充满着智慧的天经, 其文体的优美绝伦以及含义的无比丰富, 远远超过其他一切启示了的经典, 确实是永远为提高人类道德和精神复兴所降示的一本完善的经典。
2
واؤ عربی زبان میں قَسم کے معنے بھی دیتا ہے‘ اور قرآن کریم میں جہاں بھی قسم کا لفظ استعمال ہوتا ہے اس میں ایسی شہادت کا ذکر ہوتا ہے‘ جو پہلے مضمون کی دلیل ہوتی ہے۔ کیونکہ قسم کی بڑی غرض اپنے دعویٰ کو سچا ثابت کرنا ہوتا ہے۔ اور یہی غرض بتمام و کمال شہادت سے پوری ہوتی ہے۔
3214
Commentary:
The Quran has been adduced here as an argument to prove and establish the Holy Prophet’s claim as a Messenger of God. In fact, the most effective and convincing argument to prove the truth of the Holy Prophet’s mission is the Quran. There could be no greater testimony to the Holy Prophet’s truth than the fact that being himself unlettered he gave to the world a Book which is full of wisdom and which far excels all other revealed Scriptures in its multifarious and multitudinous beauties and excellences and is a complete code of laws meant for the moral uplift and spiritual regeneration of humanity for all time. The Quran is indeed a standing miracle and an incontrovertible testimony to the truth of the Holy Prophet.
2427
The most effective and convincing argument to prove the truth of the Holy Prophet’s mission is the Qur’an itself. There could be no greater testimony to his truth than the fact that being himself unlettered he gave to the world a Book which is full of wisdom and which far excels all other revealed Scriptures in its multifarious and multitudinous beauties and excellences and is a complete code of laws, meant for the moral uplift and spiritual regeneration of humanity for all time.
صٓ ۚ وَٱلْقُرْءَانِ ذِى ٱلذِّكْرِ
صٓ کے معنے صادق کے ہیں۔ یعنی اس قرآن کو صادق خدا نے اتارا ہے۔
43:45.
The letter Sad may signify 'the Truthful God,' or 'I am Allah, the Truthful,' or 'God has spoken the truth.'
The Truthful God swears by the Qur’an that the followers of the Holy Prophet, by acting upon the teachings of the Qur’an and making it a rule of their lives, shall achieve eminence and shall come to occupy a most honoured place among the comity of great nations, Dhikr also meaning eminence (Lane).
43:45.
Commentary:
The letter ص may signify "the Truthful God" or "I am Allah, the Truthful" or "God has spoken the truth" (صدق الله). For an explanation of abbreviated letters see 2:2 & 19:2.
ذی الذکر means full of admonition and exhortation or possessing eminence and honour; or acting upon its teaching the believers will achieve honour, good name and eminence.
The whole verse may mean that the Truthful God swears by the Quran that the followers of the Holy Prophet, by acting upon the teaching of the Quran and making it a rule of their lives, will achieve eminence and will come to occupy a most honoured place in the comity of nations. The verse thus constitutes a great prophecy about the glorious future of Islam.
b
43:45.
1103
صٓ (Sad) 这个字母可以意指 “真实的安拉”, 或 “我是真实的安拉”, 或 “安拉说的是真理”。
1
صٓ کے معنے صادق کے ہیں۔ یعنی اس قرآن کو صادق خدا نے اتارا ہے۔
b
43:45.
3373
Commentary:
The letter ص may signify "the Truthful God" or "I am Allah, the Truthful" or "God has spoken the truth" (صدق الله). For an explanation of abbreviated letters see 2:2 & 19:2.
ذی الذکر means full of admonition and exhortation or possessing eminence and honour; or acting upon its teaching the believers will achieve honour, good name and eminence.
The whole verse may mean that the Truthful God swears by the Quran that the followers of the Holy Prophet, by acting upon the teaching of the Quran and making it a rule of their lives, will achieve eminence and will come to occupy a most honoured place in the comity of nations. The verse thus constitutes a great prophecy about the glorious future of Islam.
b
43:45.
2513
The letter Sad may signify 'the Truthful God,' or 'I am Allah, the Truthful,' or 'God has spoken the truth.'
2514
The Truthful God swears by the Qur’an that the followers of the Holy Prophet, by acting upon the teachings of the Qur’an and making it a rule of their lives, shall achieve eminence and shall come to occupy a most honoured place among the comity of great nations, Dhikr also meaning eminence (Lane).
قٓ ۚ وَٱلْقُرْءَانِ ٱلْمَجِيدِ
قٓ (Qaf) 一字可以代表常德 قَدِيْر (Qadir), 意思是强大的主宰, 有力的主宰, 也可代表 اَلْقِيَامَةُ حَقٌّ (Al-Qiyamatu Haqqun) 即复生无疑是真实的。
The letter Qaf may stand for the Divine Attribute Qadir meaning, the Mighty God, or for the expression, Al-Qiyamatu Haqqun, i.e. the Resurrection is an undoubted reality.
The Qur’an is cited as an evidence that the Great Resurrection will, certainly, take place.
56:78.
Important Words:
The letter ق (Qaf) may stand for the Divine attribute قادر or قدیر (Qadir or Qadir) which means, the Mighty God; or the letter may stand for القیامة حق i.e. the Resurrection is an undoubted reality. This is the last abbreviated letter used in the Quran and therefore possesses a special significance. For a detailed explanation, however, of the abbreviated letters (المقطعات) see 2:2 & 19:2.
The letter و (by) among other things may mean, 'by' or 'I swear' or 'I cite as witness or evidence.' See also 37:2.
المجید (Glorious) is derived from مجد (majada) which means, he was or became possessed of or characterized by glory, honour, dignity, nobility, etc. or he was or became glorious, in a state of honour, dignity; noble. مجدتالابل means, the camels fed in a land abounding with pasture, and satiated themselves therewith, or lighted upon abundant herbage. أمجدہ means, he made it (a gift) large or abundant. They say أمجدنا فلان قری i.e. such a one gave us a sufficient and superabundant entertainment. The Arabs say أمجدہ سباً و ذماً i.e. he reviled and dispraised him much. أمجد الدایة means, he gave the beast of carnage much fodder. Thus the primary signification of the root word is abundance or superabundance. مجد (majdun) means, glory, honour, dignity, nobility; (syn. شرف و عز & کرم) or ample glory, nobility, honour, dignity, etc., or the acquisition of glory, honour, etc., or acquired or personal glory, honour, etc., transmitted by one’s ancestors. مجید means, a man possessing or characterized by glory, honour, dignity; nobility. المجید as an epithet of God signifies the Glorious or Great in dignity, Who gives liberally or bountifully.مجید is also applied in the Quran as an epithet to the Throne (عرش) of God and to the Quran itself and signifies exalted, sublime, noble, glorious (Lane & Aqrab). Sec also 38:2. The words القرآن المجید thus may mean, the Glorious Quran, the great Quran, the Quran possessing great and abundant good. In the last sense the word مجیدmay be synonymous with مبارک which is also one of the epithets used by the Quran for itself (6:156). Elsewhere the Quran has been called the Quran full of wisdom (36:3), the Quran full of exhortation (38:2), the Noble Quran (56:78), the Quran which explains things fully (12:3).
Commentary:
The construction of this verse exactly resembles that of 38:2. Taking the abbreviated letter ق as signifying 'the Powerful God,' the versemay mean that the Powerful God swears by the Quran, or that He cites the Quran as witness, that by acting upon its teaching and making it a rule of their lives, its followers will achieve glory, greatness and spiritual and material grandeur. And by taking the letter as signifying القیامة حق i.e. the Resurrection is an undoubted reality, the verse would signify that Resurrection will certainly take place and that the Glorious Quran can be cited as an evidence to prove this claim. The proof consists in the fact: (1) that the Quran has made two claims, viz. that by acting upon its teaching the weak, oppressed and persecuted followers of the Holy Prophet will achieve glory, greatness and spiritual and material eminence and an honoured place in the comity of the world’s great nations; and (2) that Resurrection will undoubtedly take place. The fulfilment of the first prophecy, the verse implies, will substantiate and establish the truth of the second claim.
1281A
قٓ (Qaf) 一字可以代表常德 قَدِيْر (Qadir), 意思是强大的主宰, 有力的主宰, 也可代表 اَلْقِيَامَةُ حَقٌّ (Al-Qiyamatu Haqqun) 即复生无疑是真实的。
b
56:78.
3856
Important Words:
The letter ق (Qaf) may stand for the Divine attribute قادر or قدیر (Qadir or Qadir) which means, the Mighty God; or the letter may stand for القیامة حق i.e. the Resurrection is an undoubted reality. This is the last abbreviated letter used in the Quran and therefore possesses a special significance. For a detailed explanation, however, of the abbreviated letters (المقطعات) see 2:2 & 19:2.
The letter و (by) among other things may mean, 'by' or 'I swear' or 'I cite as witness or evidence.' See also 37:2.
المجید (Glorious) is derived from مجد (majada) which means, he was or became possessed of or characterized by glory, honour, dignity, nobility, etc. or he was or became glorious, in a state of honour, dignity; noble. مجدتالابل means, the camels fed in a land abounding with pasture, and satiated themselves therewith, or lighted upon abundant herbage. أمجدہ means, he made it (a gift) large or abundant. They say أمجدنا فلان قری i.e. such a one gave us a sufficient and superabundant entertainment. The Arabs say أمجدہ سباً و ذماً i.e. he reviled and dispraised him much. أمجد الدایة means, he gave the beast of carnage much fodder. Thus the primary signification of the root word is abundance or superabundance. مجد (majdun) means, glory, honour, dignity, nobility; (syn. شرف و عز & کرم) or ample glory, nobility, honour, dignity, etc., or the acquisition of glory, honour, etc., or acquired or personal glory, honour, etc., transmitted by one’s ancestors. مجید means, a man possessing or characterized by glory, honour, dignity; nobility. المجید as an epithet of God signifies the Glorious or Great in dignity, Who gives liberally or bountifully.مجید is also applied in the Quran as an epithet to the Throne (عرش) of God and to the Quran itself and signifies exalted, sublime, noble, glorious (Lane & Aqrab). Sec also 38:2. The words القرآن المجید thus may mean, the Glorious Quran, the great Quran, the Quran possessing great and abundant good. In the last sense the word مجیدmay be synonymous with مبارک which is also one of the epithets used by the Quran for itself (6:156). Elsewhere the Quran has been called the Quran full of wisdom (36:3), the Quran full of exhortation (38:2), the Noble Quran (56:78), the Quran which explains things fully (12:3).
Commentary:
The construction of this verse exactly resembles that of 38:2. Taking the abbreviated letter ق as signifying 'the Powerful God,' the versemay mean that the Powerful God swears by the Quran, or that He cites the Quran as witness, that by acting upon its teaching and making it a rule of their lives, its followers will achieve glory, greatness and spiritual and material grandeur. And by taking the letter as signifying القیامة حق i.e. the Resurrection is an undoubted reality, the verse would signify that Resurrection will certainly take place and that the Glorious Quran can be cited as an evidence to prove this claim. The proof consists in the fact: (1) that the Quran has made two claims, viz. that by acting upon its teaching the weak, oppressed and persecuted followers of the Holy Prophet will achieve glory, greatness and spiritual and material eminence and an honoured place in the comity of the world’s great nations; and (2) that Resurrection will undoubtedly take place. The fulfilment of the first prophecy, the verse implies, will substantiate and establish the truth of the second claim.
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The letter Qaf may stand for the Divine Attribute Qadir meaning, the Mighty God, or for the expression, Al-Qiyamatu Haqqun, i.e. the Resurrection is an undoubted reality.
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The Qur’an is cited as an evidence that the Great Resurrection will, certainly, take place.