کِتٰبٍ
Appears 15 times in Quran
Occurrences in Quran
Found 15 verses containing "کِتٰبٍ".
وَاِذۡ اَخَذَ اللّٰہُ مِیۡثٰقَ النَّبِیّٖنَ لَمَاۤ اٰتَیۡتُکُمۡ مِّنۡ کِتٰبٍ وَّحِکۡمَۃٍ ثُمَّ جَآءَکُمۡ رَسُوۡلٌ مُّصَدِّقٌ لِّمَا مَعَکُمۡ لَتُؤۡمِنُنَّ بِہٖ وَلَتَنۡصُرُنَّہٗ ۚ قَالَ ءَاَقۡرَرۡتُمۡ وَاَخَذۡتُمۡ عَلٰی ذٰلِکُمۡ اِصۡرِیۡ ۖ قَالُوۡۤا اَقۡرَرۡنَا ۚ قَالَ فَاشۡہَدُوۡا وَاَنَا۠ مَعَکُمۡ مِّنَ الشّٰہِدِیۡنَ
5:13.
مِيْثَاقُ النَّبِيّٖن (Mithaqun-Nabiyyin) 这措词既可表示众先知与安拉的圣约, 也可表示安拉通过众先知从人们取得的圣约, 此处最后一个意义, 因为正如被乌巴耶•彬•卡布 (أُبَیّ بِنْ كَعْب)和阿布杜拉•彬•麦斯武德 (عَبْدُ الله بِنْ مَسْعُوْد) 所证实的那样, 这个词语的另一解释是 مِيْثَاقَ الَّذِيْنَ أُوتُو الْكِتَاب (Mithaqalladhina ’utul-Kitab), 意思是有经的人的誓约 (مُحِيْط, Muhit)。这个翻译也为以下的话所证实, 即 “那时你们会遇到一位证实你们所遵循的经典的使者,”因为安拉的使者是来到有经的人中间, 而不是来到他们的众先知中间。
此处 مُصَدِّقْ (Musaddiq) 用来指区别真伪宣称者的评判标准。此词在此处正确地被译作 “证实”, 因为只有亲自应验前面启示的经文中所含的预言, 宣称者才能证明自己的真理。
سب نبیوں والا سے مراد یہ ہے کہ جو عہد سب نبی اپنی امتوں سے لیتے چلے آئے ہیں۔
پہلے بتایا گیا ہے کہ دو تاکیدوں کے موقعہ پر جیسا کہ یہاں ہیں ایک تاکید کے معنے ’’ضرور‘‘ کے لفظ سے کیے گئے ہیں اور دوسری تاکید کے لئے ’’ہی‘‘ کے لفظ سے اس سے ترجمہ بالکل لفظی ہو جاتا ہے اور کوئی لفظ ترجمہ سے باہر نہیں رہ جاتا۔
5:13.
The expression Mithaqun-Nabiyyin may either signify the covenant of the Prophets with God or the covenant which God took from the people through their Prophets. The expression has been used here in the latter sense because another reading of the expression as supported by Ubayy bin Ka‘b and ‘Abdullah bin Mas‘ud is Mithaqalladhina ’utul-Kitab meaning, the covenant of those who were given the Book (Muhit). This rendering is also supported by the words that follow, i.e. and then there comes to you a Messenger fulfilling that which is with you, because it was to the people and not to their Prophets that the Messengers of God came.
The word Musaddiq has been used here to denote the criterion by which a true claimant is distinguished from a false one. The word has been rightly translated here as "fulfilling," for it is only by "fulfilling" in his person the prophecies contained in the previous revealed Scriptures that a claimant can prove his truth.
This verse is also considered to apply to other Prophets in general and to the Holy Prophet in particular. Both applications are correct. The verse lays down a general rule. The advent of every Prophet takes place in fulfilment of certain prophecies made by a previous Prophet in which he enjoins his followers to accept the next Prophet when he makes his appearance. If the Prophet comes in fulfilment of the prophecies contained in the Scriptures of one people only, as was the case with Jesus and other Israelite Prophets, then only that people are bound to accept and help him: but if the Scriptures of all religions predict the coming of a Prophet, as in the case of the Holy Prophet, then all nations are bound to accept him. The Holy Prophet appeared in fulfilment of the prophecies not only of the Israelite Prophets (Isa. 21: 13-15. Deut. 18: 18; 33: 2. John 14: 25, 26; 16: 7-13) but also of the Aryan seers and Buddhist and Zoroastrian sages (Safrang Dasatir, p. 188, Siraji Press, Delhi Jamaspi, published by
5:13.
Important Words:
میثاق النبیین (covenant from the people through the Prophets) literally means, Covenant of the Prophets. According to Arabic usage, the expression اخذ الله میثاق النبیین (lit. Allah took the covenant of the Prophets) may refer either to a covenant which the Prophets of God entered into with Him, or to a covenant which God took from the people through their Prophets. In this verse, the words are used in the latter sense, which is supported by another reading of میثاق النبیین as reported by Ubayy bin Ka‘b and ‘Abdullah bin Mas‘ud, i.e. میثاق الذین اوتوا الکتاب meaning, the covenant of those who were given the Book (Muhit). This rendering is supported by the words that follow, i.e. and then there comes to you a Messenger fulfilling what is with you, because it was to the people and not to their Prophets that the Messenger of God came. The meaning given above gains further support from the fact that as other Prophets were dead at the time of the Holy Prophet, they could naturally render him no help and there was thus no sense in taking any covenant from them to this effect.
Commentary:
This verse is considered to apply to other Prophets in general and to the Holy Prophet in particular. Both applications are correct. The verse lays down a general rule. The advent of every Prophet takes place in fulfilment of certain prophecies made by a previous Prophet in which he enjoins his followers to accept the next Prophet when he makes his appearance. If the Prophet comes in fulfilment of the prophecies con-tained in the scriptures of one people only, as was the case with Jesus and other Israelite Prophets, then only that people are bound to accept and help him; but if the scriptures of all religions predict the coming of a Prophet, as in the case of the Holy Prophet, then all nations are bound to accept him.
The Holy Prophet appeared in fulfilment of the prophecies not only of the Israelite Prophets (Isa. 21:13-15. Deut. 18:18; 33:2. John 14:25, 26; 16:7-13) but also of the Aryan seers and Buddhist and Zoroastrian sages. We have the following prophecy in Dasatir, the sacred Scripture of the Parsis: "When the people of Iran will begin to do such, (i.e.evil) deeds, there shall appear from among the Arabs a man whose followers shall abolish the crown, the throne, the kingdom, and the religion of Iran. The headstrong shall become humble and a house without idols shall take the place of idol-houses and fire-temples, and to it shall they turn their faces in worship" (Safrang Dasatir, p. 188, Siraji Press, Delhi). The words are too clear to need comment. A similar prophecy is found in Jamaspi, a work of Jamaspi, the first successor of Zoroaster (Jamaspi, published by Nizamul-Masha’ikh, Delhi, 1330 A.H.).
The word مصدقا (fulfilling; for the meaning of which see 3:42) has been used here to denote the criterion by which a true claimant to prophethood is distinguished from a false one. But if the word is taken in the sense of "verifying or confirming or declaring to be true" as is sometimes done, this verification or confirmation can be no test of knowing a true Prophet from an impostor, for even an impostor can declare the previous scriptures to be true. The word has, therefore, been rightly translated here as "fulfilling" for it is only by "fulfilling" in his person the prophecies contained in the previous scriptures that a claimant can prove his truth, it being beyond the power of an impostor to fulfil the previous prophecies in his person.
a
5:13.
256
مِيْثَاقُ النَّبِيّٖن (Mithaqun-Nabiyyin) 这措词既可表示众先知与安拉的圣约, 也可表示安拉通过众先知从人们取得的圣约, 此处最后一个意义, 因为正如被乌巴耶•彬•卡布 (أُبَیّ بِنْ كَعْب)和阿布杜拉•彬•麦斯武德 (عَبْدُ الله بِنْ مَسْعُوْد) 所证实的那样, 这个词语的另一解释是 مِيْثَاقَ الَّذِيْنَ أُوتُو الْكِتَاب (Mithaqalladhina ’utul-Kitab), 意思是有经的人的誓约 (مُحِيْط, Muhit)。这个翻译也为以下的话所证实, 即 “那时你们会遇到一位证实你们所遵循的经典的使者,”因为安拉的使者是来到有经的人中间, 而不是来到他们的众先知中间。
257
此处 مُصَدِّقْ (Musaddiq) 用来指区别真伪宣称者的评判标准。此词在此处正确地被译作 “证实”, 因为只有亲自应验前面启示的经文中所含的预言, 宣称者才能证明自己的真理。
2
سب نبیوں والا سے مراد یہ ہے کہ جو عہد سب نبی اپنی امتوں سے لیتے چلے آئے ہیں۔
3
پہلے بتایا گیا ہے کہ دو تاکیدوں کے موقعہ پر جیسا کہ یہاں ہیں ایک تاکید کے معنے ’’ضرور‘‘ کے لفظ سے کیے گئے ہیں اور دوسری تاکید کے لئے ’’ہی‘‘ کے لفظ سے اس سے ترجمہ بالکل لفظی ہو جاتا ہے اور کوئی لفظ ترجمہ سے باہر نہیں رہ جاتا۔
a
5:13.
370
Important Words:
میثاق النبیین (covenant from the people through the Prophets) literally means, Covenant of the Prophets. According to Arabic usage, the expression اخذ الله میثاق النبیین (lit. Allah took the covenant of the Prophets) may refer either to a covenant which the Prophets of God entered into with Him, or to a covenant which God took from the people through their Prophets. In this verse, the words are used in the latter sense, which is supported by another reading of میثاق النبیین as reported by Ubayy bin Ka‘b and ‘Abdullah bin Mas‘ud, i.e. میثاق الذین اوتوا الکتاب meaning, the covenant of those who were given the Book (Muhit). This rendering is supported by the words that follow, i.e. and then there comes to you a Messenger fulfilling what is with you, because it was to the people and not to their Prophets that the Messenger of God came. The meaning given above gains further support from the fact that as other Prophets were dead at the time of the Holy Prophet, they could naturally render him no help and there was thus no sense in taking any covenant from them to this effect.
Commentary:
This verse is considered to apply to other Prophets in general and to the Holy Prophet in particular. Both applications are correct. The verse lays down a general rule. The advent of every Prophet takes place in fulfilment of certain prophecies made by a previous Prophet in which he enjoins his followers to accept the next Prophet when he makes his appearance. If the Prophet comes in fulfilment of the prophecies con-tained in the scriptures of one people only, as was the case with Jesus and other Israelite Prophets, then only that people are bound to accept and help him; but if the scriptures of all religions predict the coming of a Prophet, as in the case of the Holy Prophet, then all nations are bound to accept him.
The Holy Prophet appeared in fulfilment of the prophecies not only of the Israelite Prophets (Isa. 21:13-15. Deut. 18:18; 33:2. John 14:25, 26; 16:7-13) but also of the Aryan seers and Buddhist and Zoroastrian sages. We have the following prophecy in Dasatir, the sacred Scripture of the Parsis: "When the people of Iran will begin to do such, (i.e.evil) deeds, there shall appear from among the Arabs a man whose followers shall abolish the crown, the throne, the kingdom, and the religion of Iran. The headstrong shall become humble and a house without idols shall take the place of idol-houses and fire-temples, and to it shall they turn their faces in worship" (Safrang Dasatir, p. 188, Siraji Press, Delhi). The words are too clear to need comment. A similar prophecy is found in Jamaspi, a work of Jamaspi, the first successor of Zoroaster (Jamaspi, published by Nizamul-Masha’ikh, Delhi, 1330 A.H.).
The word مصدقا (fulfilling; for the meaning of which see 3:42) has been used here to denote the criterion by which a true claimant to prophethood is distinguished from a false one. But if the word is taken in the sense of "verifying or confirming or declaring to be true" as is sometimes done, this verification or confirmation can be no test of knowing a true Prophet from an impostor, for even an impostor can declare the previous scriptures to be true. The word has, therefore, been rightly translated here as "fulfilling" for it is only by "fulfilling" in his person the prophecies contained in the previous scriptures that a claimant can prove his truth, it being beyond the power of an impostor to fulfil the previous prophecies in his person.
a
5:13.
433
The expression Mithaqun-Nabiyyin may either signify the covenant of the Prophets with God or the covenant which God took from the people through their Prophets. The expression has been used here in the latter sense because another reading of the expression as supported by Ubayy bin Ka‘b and ‘Abdullah bin Mas‘ud is Mithaqalladhina ’utul-Kitab meaning, the covenant of those who were given the Book (Muhit). This rendering is also supported by the words that follow, i.e. and then there comes to you a Messenger fulfilling that which is with you, because it was to the people and not to their Prophets that the Messengers of God came.
433A
The word Musaddiq has been used here to denote the criterion by which a true claimant is distinguished from a false one. The word has been rightly translated here as "fulfilling," for it is only by "fulfilling" in his person the prophecies contained in the previous revealed Scriptures that a claimant can prove his truth.
433B
This verse is also considered to apply to other Prophets in general and to the Holy Prophet in particular. Both applications are correct. The verse lays down a general rule. The advent of every Prophet takes place in fulfilment of certain prophecies made by a previous Prophet in which he enjoins his followers to accept the next Prophet when he makes his appearance. If the Prophet comes in fulfilment of the prophecies contained in the Scriptures of one people only, as was the case with Jesus and other Israelite Prophets, then only that people are bound to accept and help him: but if the Scriptures of all religions predict the coming of a Prophet, as in the case of the Holy Prophet, then all nations are bound to accept him. The Holy Prophet appeared in fulfilment of the prophecies not only of the Israelite Prophets (Isa. 21: 13-15. Deut. 18: 18; 33: 2. John 14: 25, 26; 16: 7-13) but also of the Aryan seers and Buddhist and Zoroastrian sages (Safrang Dasatir, p. 188, Siraji Press, Delhi Jamaspi, published by
۞ وَعِنۡدَہٗ مَفَاتِحُ الۡغَیۡبِ لَا یَعۡلَمُہَاۤ اِلَّا ہُوَ ۚ وَیَعۡلَمُ مَا فِی الۡبَرِّ وَالۡبَحۡرِ ۚ وَمَا تَسۡقُطُ مِنۡ وَّرَقَۃٍ اِلَّا یَعۡلَمُہَا وَلَا حَبَّۃٍ فِیۡ ظُلُمٰتِ الۡاَرۡضِ وَلَا رَطۡبٍ وَّلَا یَابِسٍ اِلَّا فِیۡ کِتٰبٍ مُّبِیۡنٍ
This and the next verse lay down the guiding principle that it has not been left in the hands of the Holy Prophet to bring down punishment on disbelievers as demanded by them. If this had been the case, they would have since long met their deserved end, and then perhaps many erstwhile enemies of Islam like ‘Umar and Khalid who later on were destined to play a leading role in extending and consolidating the power of Islam, would have died in disbelief. But God being All-Powerful is slow to punish and, being fully conversant with the inner working of the human heart, knows when and whom to punish. He alone knows how far hardships or ease can influence the actions of a man and whether or not good works done by a man are rendered null and void through the operation of other causes. He alone has knowledge of the grains of virtue that lie embedded in the heart of man and knows whether or not these grains will sprout forth and grow and thrive and bring forth fruit. He alone can tell whether a person who, to all
Commentary:
This verse gives a further reason why the work of punishment must remain in the hands of God; it is God alone with Whom are the keys of the unseen, i.e. it is He alone Who knows the unseen. None but He knows the secrets of men’s hearts and, therefore, He alone is in a position to punish.
The expressions "land", "sea", "falling of a leaf", "grain in the darkness of the earth," and "green or dry" are all descriptive of the various conditions of man. The "sea", according to the Arab conception, is typical of hardships, whereas "land" symbolizes ease and comfort. Similarly, "the falling of a leaf" represents the actions of man that are rendered vain and fruitless; whereas the "grain in the darkness of the earth," if left unprotected, may become lost just as virtue, if left uncared for, may become lost. Again "the green or the dry" is also known to God. A tree appears to us to be dry, but when it is watered by rain, it becomes green.
Similarly, a man sometimes appears to us to be devoid of all spirituality, but when he is watered with the water of Divine mercy, he becomes full of spiritual life.
The word کتاب (Book) also signifies knowledge. Other instances of this use may be seen in 30:57 and 68:48 where the words کتاب (lit. book) and یکتبون (lit. they write) respectively mean "knowledge" and "they know". The Holy Prophet is also reported to have written to the people of Yemen, saying, قد بعثت الیکم کاتبا من اصحابی "I have sent to you a writer, i.e. a man of knowledge, from among my Companions" (Bihar, iii. 193). So the Arabic words rendered as "is recorded in a clear Book" may also be translated as "is preserved in sure divine knowledge."
Thus, as God alone possesses the keys of the unseen and as all the conditions and actions of man are known to Him alone, it is He only Who can punish him. No one who is devoid of perfect knowledge is qualified to punish. Again, God alone knows how far hardship or ease influences the actions of a man. He alone knows whether or not the good works done by a man have been rendered null and void through the operation of other causes. He alone knows the grains of virtue that lie embedded in the heart of man and whether or not these grains will sprout forth and grow and thrive and bring forth fruit. He alone can tell whether a person who, to all appearances, is "dry" and devoid of all spiritual life, will turn "green" when supplied with heavenly water or whether he is dead beyond revival. In short, God alone has true knowledge of all things and all conditions and all possibilities and all potentialities, and therefore, He alone can say whether a man deserves to be punished or not.
805
Commentary:
This verse gives a further reason why the work of punishment must remain in the hands of God; it is God alone with Whom are the keys of the unseen, i.e. it is He alone Who knows the unseen. None but He knows the secrets of men’s hearts and, therefore, He alone is in a position to punish.
The expressions "land", "sea", "falling of a leaf", "grain in the darkness of the earth," and "green or dry" are all descriptive of the various conditions of man. The "sea", according to the Arab conception, is typical of hardships, whereas "land" symbolizes ease and comfort. Similarly, "the falling of a leaf" represents the actions of man that are rendered vain and fruitless; whereas the "grain in the darkness of the earth," if left unprotected, may become lost just as virtue, if left uncared for, may become lost. Again "the green or the dry" is also known to God. A tree appears to us to be dry, but when it is watered by rain, it becomes green.
Similarly, a man sometimes appears to us to be devoid of all spirituality, but when he is watered with the water of Divine mercy, he becomes full of spiritual life.
The word کتاب (Book) also signifies knowledge. Other instances of this use may be seen in 30:57 and 68:48 where the words کتاب (lit. book) and یکتبون (lit. they write) respectively mean "knowledge" and "they know". The Holy Prophet is also reported to have written to the people of Yemen, saying, قد بعثت الیکم کاتبا من اصحابی "I have sent to you a writer, i.e. a man of knowledge, from among my Companions" (Bihar, iii. 193). So the Arabic words rendered as "is recorded in a clear Book" may also be translated as "is preserved in sure divine knowledge."
Thus, as God alone possesses the keys of the unseen and as all the conditions and actions of man are known to Him alone, it is He only Who can punish him. No one who is devoid of perfect knowledge is qualified to punish. Again, God alone knows how far hardship or ease influences the actions of a man. He alone knows whether or not the good works done by a man have been rendered null and void through the operation of other causes. He alone knows the grains of virtue that lie embedded in the heart of man and whether or not these grains will sprout forth and grow and thrive and bring forth fruit. He alone can tell whether a person who, to all appearances, is "dry" and devoid of all spiritual life, will turn "green" when supplied with heavenly water or whether he is dead beyond revival. In short, God alone has true knowledge of all things and all conditions and all possibilities and all potentialities, and therefore, He alone can say whether a man deserves to be punished or not.
854
This and the next verse lay down the guiding principle that it has not been left in the hands of the Holy Prophet to bring down punishment on disbelievers as demanded by them. If this had been the case, they would have since long met their deserved end, and then perhaps many erstwhile enemies of Islam like ‘Umar and Khalid who later on were destined to play a leading role in extending and consolidating the power of Islam, would have died in disbelief. But God being All-Powerful is slow to punish and, being fully conversant with the inner working of the human heart, knows when and whom to punish. He alone knows how far hardships or ease can influence the actions of a man and whether or not good works done by a man are rendered null and void through the operation of other causes. He alone has knowledge of the grains of virtue that lie embedded in the heart of man and knows whether or not these grains will sprout forth and grow and thrive and bring forth fruit. He alone can tell whether a person who, to all
وَمَا تَکُوۡنُ فِیۡ شَاۡنٍ وَّمَا تَتۡلُوۡا مِنۡہُ مِنۡ قُرۡاٰنٍ وَّلَا تَعۡمَلُوۡنَ مِنۡ عَمَلٍ اِلَّا کُنَّا عَلَیۡکُمۡ شُہُوۡدًا اِذۡ تُفِیۡضُوۡنَ فِیۡہِ ۚ وَمَا یَعۡزُبُ عَنۡ رَّبِّکَ مِنۡ مِّثۡقَالِ ذَرَّۃٍ فِی الۡاَرۡضِ وَلَا فِی السَّمَآءِ وَلَاۤ اَصۡغَرَ مِنۡ ذٰلِکَ وَلَاۤ اَکۡبَرَ اِلَّا فِیۡ کِتٰبٍ مُّبِیۡنٍ
57:5; 58:8.
34:4.
While some things remain hidden on account of their smallness, there are others parts of which remain hidden owing to their largeness. God’s vision is so sharp and penetrating that nothing, however small, can remain hidden from Him and it is so comprehensive that no part of a thing, however big, can escape His sight.
57:5; 58:8.
34:4.
Important Words:
شأن (anything) is the substantive noun from شأن. They say شأنت شأنه i.e. I pursued his way or course, doing as he did. They say ھو رجل عظیم الشان i.e. he is a man of great importance. The Arabs say من شأنه ان یفعل کذا i.e. it is his business or his way or nature to do such a thing. شأن means, a thing, an affair or a business; state, condition, quality or manner; importance attached to a person or thing (Lane & Aqrab).
یعزب (is hidden) is formed from عزب which means, he or it was or became distant or remote or absent; he or it became hidden or concealed; he or it went away or departed. They say عزبت الابل i.e. the camels went away to a distance in the pasturage not returning in the evening. عزب عن فلان حلمه means, the forbearance of such a one quitted him. عزبت الارض means, the land was or became destitute of inhabitants (Lane & Aqrab).
Commentary:
The present is one of the most remarkable verses of the Quran. It appears as if God is making His address from the Throne of His Majesty and Glory. Whereas on one side of Him are seated the Holy Prophet and his followers, on the other are the disbelievers. The words, And thou art not engaged in anything and thou recitest not from Him any portion of the Quran, refer to the Holy Prophet and Muslims, and the words, and you do no work but We are witnesses of you when you are engrossed therein, are addressed to disbelievers. The verse reminds believers that mere acceptance of truth or mere preaching of the word of God is not sufficient. It is the way in which one carries belief into practice and the motives behind actions that really count. A true believer, therefore, should always be subjecting his intentions and deeds to strict scrutiny. So let not those who have believed delude themselves with the idea that the mere profession of faith and the preaching of it would win them the pleasure of God and attract His help. They will have to show by the sincerity of their motives and the purity of their conduct that they really deserve it. The verse embodies the great lesson that unless good actions are performed with pure motives and done in the right manner, they cannot produce good results or win the pleasure of God. To the other side, also, the stern warning is issued that their denial of the truth and mocking and scoffing at it as well as their activities against the religion of God are not going unnoticed and they will meet with the fate they deserve.
The words اصغر and اکبر (smaller and greater) have been used to point out that whereas some things remain hidden on account of their smallness, there are others, parts of which remain hidden owing to their largeness. For instance, one can see only a part of a big mountain and not the whole. The Quran, therefore, rightly says that on the one hand God’s vision is so sharp and penetrating that nothing, however, small it may be, can remain hidden from Him; and on the other hand, His vision is so comprehensive that no part of a thing, however big it may be, can escape His sight.
Moreover, science has established the fact that both seeing and hearing depend on waves and vibrations and that there is a limit to perception by both eye and ear. The eye does not react to vibrations which fall short of a certain limit, nor to those which are beyond a certain limit. The same is the case with the ear. The ear cannot hear a sound which is communicated to it by vibrations which are less than thirty per second or which exceed forty per second. Thus, even scientifically, it is proved that certain things escape the comprehension of both the ear and the eye by reason of either their smallness or their bigness. But, says the Quran, it is not so with God, Who sees all things in their entirety.
e
57:5; 58:8.
f
34:4.
b
57:5; 58:8.
c
34:4.
1337
Important Words:
شأن (anything) is the substantive noun from شأن. They say شأنت شأنه i.e. I pursued his way or course, doing as he did. They say ھو رجل عظیم الشان i.e. he is a man of great importance. The Arabs say من شأنه ان یفعل کذا i.e. it is his business or his way or nature to do such a thing. شأن means, a thing, an affair or a business; state, condition, quality or manner; importance attached to a person or thing (Lane & Aqrab).
یعزب (is hidden) is formed from عزب which means, he or it was or became distant or remote or absent; he or it became hidden or concealed; he or it went away or departed. They say عزبت الابل i.e. the camels went away to a distance in the pasturage not returning in the evening. عزب عن فلان حلمه means, the forbearance of such a one quitted him. عزبت الارض means, the land was or became destitute of inhabitants (Lane & Aqrab).
Commentary:
The present is one of the most remarkable verses of the Quran. It appears as if God is making His address from the Throne of His Majesty and Glory. Whereas on one side of Him are seated the Holy Prophet and his followers, on the other are the disbelievers. The words, And thou art not engaged in anything and thou recitest not from Him any portion of the Quran, refer to the Holy Prophet and Muslims, and the words, and you do no work but We are witnesses of you when you are engrossed therein, are addressed to disbelievers. The verse reminds believers that mere acceptance of truth or mere preaching of the word of God is not sufficient. It is the way in which one carries belief into practice and the motives behind actions that really count. A true believer, therefore, should always be subjecting his intentions and deeds to strict scrutiny. So let not those who have believed delude themselves with the idea that the mere profession of faith and the preaching of it would win them the pleasure of God and attract His help. They will have to show by the sincerity of their motives and the purity of their conduct that they really deserve it. The verse embodies the great lesson that unless good actions are performed with pure motives and done in the right manner, they cannot produce good results or win the pleasure of God. To the other side, also, the stern warning is issued that their denial of the truth and mocking and scoffing at it as well as their activities against the religion of God are not going unnoticed and they will meet with the fate they deserve.
The words اصغر and اکبر (smaller and greater) have been used to point out that whereas some things remain hidden on account of their smallness, there are others, parts of which remain hidden owing to their largeness. For instance, one can see only a part of a big mountain and not the whole. The Quran, therefore, rightly says that on the one hand God’s vision is so sharp and penetrating that nothing, however, small it may be, can remain hidden from Him; and on the other hand, His vision is so comprehensive that no part of a thing, however big it may be, can escape His sight.
Moreover, science has established the fact that both seeing and hearing depend on waves and vibrations and that there is a limit to perception by both eye and ear. The eye does not react to vibrations which fall short of a certain limit, nor to those which are beyond a certain limit. The same is the case with the ear. The ear cannot hear a sound which is communicated to it by vibrations which are less than thirty per second or which exceed forty per second. Thus, even scientifically, it is proved that certain things escape the comprehension of both the ear and the eye by reason of either their smallness or their bigness. But, says the Quran, it is not so with God, Who sees all things in their entirety.
b
57:5; 58:8.
c
34:4.
1273
While some things remain hidden on account of their smallness, there are others parts of which remain hidden owing to their largeness. God’s vision is so sharp and penetrating that nothing, however small, can remain hidden from Him and it is so comprehensive that no part of a thing, however big, can escape His sight.
۞ وَمَا مِنۡ دَآبَّۃٍ فِی الۡاَرۡضِ اِلَّا عَلَی اللّٰہِ رِزۡقُہَا وَیَعۡلَمُ مُسۡتَقَرَّہَا وَمُسۡتَوۡدَعَہَا ۚ کُلٌّ فِیۡ کِتٰبٍ مُّبِیۡنٍ
11:57.
یعنی ہر جاندار کی۔
مستقر اور مستودع کی تشریح کے لئے دیکھیں سورۃ انعام آیت۹۹ نوٹ نمبر۱۔
عربی میں یَعْلَمُ کا لفظ ہے جس کے معنے ہیں ’’جانتا ہے‘‘ لیکن اردو میں اس قسم کی عبارت اس طرح ہوتی ہے کہ ’’جانتا نہ ہو‘‘ اس لئے گو ترجمہ ہم نے جانتا ہے لکھا ہے مگر اردو کے لحاظ سے یوں سمجھنا چاہیے کہ جانتا نہ ہو۔
11:57.
God has provided sustenance for all His creatures. He has even provided the means of subsistence for worms and reptiles that dwell in the bowels of the earth. Human reason is at a loss to know how and whence the worms and insects found in such unlimited numbers on and inside the earth get their food. Man who presumes to have solved the mysteries of the universe is not yet fully acquainted with all forms of life, to say nothing of the different kinds of food on which they subsist. But God has made ample provision for them all. The verse points out that God, having supplied the physical needs of the meanest of His creatures, certainly could not have neglected to make similar provision for the moral and spiritual needs of man who is the acme of His creation. The verse refers not only to the temporary and permanent abode of every living thing but also to the utmost limit to which its powers can develop.
Mustaqarr and Mustauda‘ signify not only a place of temporary settlement and of permanent abode but also final or determined limit of a thing both as regards time or place; appointed term; end of one’s course (Lane).
11:57.
Important Words:
مستقر (lodging) and مستودع (home) not only mean a place of temporary settlement and of permanent abode but also final or determined limit of a thing both as regards time or place; appointed term; end of one’s course (Lane). See also 6:99.
Commentary:
The verse declares that God has provided sustenance for all His creatures but it rests with them to make proper use of it. He has provided the means of subsistence for even the worms and reptiles that dwell in the bowels of the earth. Human reason is at a loss to know how and whence the worms and insects found in such unlimited numbers on and inside the earth get their food. There are many insects about the nature of even whose food man is in the dark, but all are getting their sustenance from nature. An interesting instance of how God makes provision for animals is furnished by the crops which men sow. While wheat makes an article of food for man, its stalk, leaves and husks provide food for animals. If God had not produced these things along with the grains of wheat, most men might have neglected their own ulterior interests and starved the dumb cattle.
God has created nothing without purpose. Even prickly shrubs form food for the camel and the goat, while the worms that grow in the human body get their food in the body itself. In fact, every species of worm, insect and animal has its particular food provided for it in nature. Even beasts of prey, which live on different kinds of animal diet seldom go hungry. Man who presumes to have solved the mysteries of the universe is not yet fully acquainted with all forms of life, to say nothing of knowing the different kinds of food on which they subsist. But God has made ample provision for them all.
What the Quran points out in this verse is that, when God has supplied the physical needs of the meanest of His creatures, He could certainly not have neglected to make provision for the moral and spiritual needs of the noblest of His creatures—man, who is the acme of His creation. It is unthinkable that when man was a mere clot of blood in the womb of his mother God supplied all his needs, but when he grew up to perfection and stood in need of guidance for the cultivation of his moral and spiritual faculties, He left him to his fate. Most assuredly God has provided both physical and spiritual sustenance for man; but it is for man to get it and make a proper use of it.
The words, He knows its lodging and its home, refer not only to the temporary and the permanent abode of every living thing but also to the utmost limit to which its powers can develop (see Important Words). The expression is thus intended to point out that only the Being Who knows the place where a thing lives and the utmost limits of its faculties can devise and provide the food best suited for it. To explain this point we may take the example of the body and the soul. We find that in teachings devised by human beings, either only the needs of the permanent abode, which relates to the human soul, have been taken into consideration, and the needs of the body, which serves as a shell for the soul and is thus man’s temporary abode, have been neglected; or the betterment of the temporary abode i.e. the body, has received the whole attention and the requirements of the soul have been lost sight of. The truth is that with the help of his intellect alone it is not possible for man to provide for both his material and spiritual needs; for he does not know what will happen after death, and his spiritual needs concern primarily his life in the Hereafter. It is only God Who does so.
b
11:57.
1
یعنی ہر جاندار کی۔
2
مستقر اور مستودع کی تشریح کے لئے دیکھیں سورۃ انعام آیت۹۹ نوٹ نمبر۱۔
3
عربی میں یَعْلَمُ کا لفظ ہے جس کے معنے ہیں ’’جانتا ہے‘‘ لیکن اردو میں اس قسم کی عبارت اس طرح ہوتی ہے کہ ’’جانتا نہ ہو‘‘ اس لئے گو ترجمہ ہم نے جانتا ہے لکھا ہے مگر اردو کے لحاظ سے یوں سمجھنا چاہیے کہ جانتا نہ ہو۔
a
11:57.
1388
Important Words:
مستقر (lodging) and مستودع (home) not only mean a place of temporary settlement and of permanent abode but also final or determined limit of a thing both as regards time or place; appointed term; end of one’s course (Lane). See also 6:99.
Commentary:
The verse declares that God has provided sustenance for all His creatures but it rests with them to make proper use of it. He has provided the means of subsistence for even the worms and reptiles that dwell in the bowels of the earth. Human reason is at a loss to know how and whence the worms and insects found in such unlimited numbers on and inside the earth get their food. There are many insects about the nature of even whose food man is in the dark, but all are getting their sustenance from nature. An interesting instance of how God makes provision for animals is furnished by the crops which men sow. While wheat makes an article of food for man, its stalk, leaves and husks provide food for animals. If God had not produced these things along with the grains of wheat, most men might have neglected their own ulterior interests and starved the dumb cattle.
God has created nothing without purpose. Even prickly shrubs form food for the camel and the goat, while the worms that grow in the human body get their food in the body itself. In fact, every species of worm, insect and animal has its particular food provided for it in nature. Even beasts of prey, which live on different kinds of animal diet seldom go hungry. Man who presumes to have solved the mysteries of the universe is not yet fully acquainted with all forms of life, to say nothing of knowing the different kinds of food on which they subsist. But God has made ample provision for them all.
What the Quran points out in this verse is that, when God has supplied the physical needs of the meanest of His creatures, He could certainly not have neglected to make provision for the moral and spiritual needs of the noblest of His creatures—man, who is the acme of His creation. It is unthinkable that when man was a mere clot of blood in the womb of his mother God supplied all his needs, but when he grew up to perfection and stood in need of guidance for the cultivation of his moral and spiritual faculties, He left him to his fate. Most assuredly God has provided both physical and spiritual sustenance for man; but it is for man to get it and make a proper use of it.
The words, He knows its lodging and its home, refer not only to the temporary and the permanent abode of every living thing but also to the utmost limit to which its powers can develop (see Important Words). The expression is thus intended to point out that only the Being Who knows the place where a thing lives and the utmost limits of its faculties can devise and provide the food best suited for it. To explain this point we may take the example of the body and the soul. We find that in teachings devised by human beings, either only the needs of the permanent abode, which relates to the human soul, have been taken into consideration, and the needs of the body, which serves as a shell for the soul and is thus man’s temporary abode, have been neglected; or the betterment of the temporary abode i.e. the body, has received the whole attention and the requirements of the soul have been lost sight of. The truth is that with the help of his intellect alone it is not possible for man to provide for both his material and spiritual needs; for he does not know what will happen after death, and his spiritual needs concern primarily his life in the Hereafter. It is only God Who does so.
c
11:57.
1297
God has provided sustenance for all His creatures. He has even provided the means of subsistence for worms and reptiles that dwell in the bowels of the earth. Human reason is at a loss to know how and whence the worms and insects found in such unlimited numbers on and inside the earth get their food. Man who presumes to have solved the mysteries of the universe is not yet fully acquainted with all forms of life, to say nothing of the different kinds of food on which they subsist. But God has made ample provision for them all. The verse points out that God, having supplied the physical needs of the meanest of His creatures, certainly could not have neglected to make similar provision for the moral and spiritual needs of man who is the acme of His creation. The verse refers not only to the temporary and permanent abode of every living thing but also to the utmost limit to which its powers can develop.
1298
Mustaqarr and Mustauda‘ signify not only a place of temporary settlement and of permanent abode but also final or determined limit of a thing both as regards time or place; appointed term; end of one’s course (Lane).
قَالَ عِلۡمُہَا عِنۡدَ رَبِّیۡ فِیۡ کِتٰبٍ ۖ لَّا یَضِلُّ رَبِّیۡ وَلَا یَنۡسَی
19:65.
19:65.
Moses gives a crushing reply to Pharaoh’s evasive tactics. He tells Pharaoh that he should not bother about the former generations. God knew all about them and every detail concerning them was well-preserved in His knowledge and on the Day of Resurrection He would requite them all according to their deeds and actions, taking into consideration their particular conditions and circumstances.
19:65.
Commentary:
Moses gives a crushing reply to Pharaoh’s evasive tactics. He tells Pharaoh that he should not bother about the former generations. His God knew all about them and every detail concerning them was well preserved in His knowledge and on the Day of Resurrection He would requite them all according to their deeds and actions, taking into consideration their particular conditions and circumstances.
c
19:65.
a
19:65.
2272
Commentary:
Moses gives a crushing reply to Pharaoh’s evasive tactics. He tells Pharaoh that he should not bother about the former generations. His God knew all about them and every detail concerning them was well preserved in His knowledge and on the Day of Resurrection He would requite them all according to their deeds and actions, taking into consideration their particular conditions and circumstances.
a
19:65.
1827
Moses gives a crushing reply to Pharaoh’s evasive tactics. He tells Pharaoh that he should not bother about the former generations. God knew all about them and every detail concerning them was well-preserved in His knowledge and on the Day of Resurrection He would requite them all according to their deeds and actions, taking into consideration their particular conditions and circumstances.
وَمِنَ النَّاسِ مَنۡ یُّجٰدِلُ فِی اللّٰہِ بِغَیۡرِ عِلۡمٍ وَّلَا ہُدًی وَّلَا کِتٰبٍ مُّنِیۡرٍ
22:4.
22:4.
Commentary:
The verse stresses the importance of true knowledge and reiterates the fact that all deviation from the right path is due to the lack of it. It purports to say that the inference from v. 6 viz. that God is and that He has the power to bring the dead to life, is so patent and manifest that it is only perverse thinking, born of lack of true knowledge that can deny it.
علم (knowledge) signifies intellectual proof and arguments, ھدی Divine guidance and کتاب منیر signifies scriptural evidence.
a
22:4.
b
22:4.
2444
Commentary:
The verse stresses the importance of true knowledge and reiterates the fact that all deviation from the right path is due to the lack of it. It purports to say that the inference from v. 6 viz. that God is and that He has the power to bring the dead to life, is so patent and manifest that it is only perverse thinking, born of lack of true knowledge that can deny it.
علم (knowledge) signifies intellectual proof and arguments, ھدی Divine guidance and کتاب منیر signifies scriptural evidence.
a
22:4.
1933
‘Ilm (knowledge) signifies, intellectual proofs and arguments, Huda Divine guidance and Kitabu Munir scriptural evidence.
اَلَمۡ تَعۡلَمۡ اَنَّ اللّٰہَ یَعۡلَمُ مَا فِی السَّمَآءِ وَالۡاَرۡضِ ۗ اِنَّ ذٰلِکَ فِیۡ کِتٰبٍ ۚ اِنَّ ذٰلِکَ عَلَی اللّٰہِ یَسِیۡرٌ
20:8; 27:66; 49:17.
20:8; 27:66; 49:17.
20:8; 27:66; 49:17.
e
20:8; 27:66; 49:17.
a
20:8; 27:66; 49:17.
b
20:8; 27:66; 49:17.
وَمَا مِنۡ غَآئِبَۃٍ فِی السَّمَآءِ وَالۡاَرۡضِ اِلَّا فِیۡ کِتٰبٍ مُّبِیۡنٍ
وَمَا کُنۡتَ تَتۡلُوۡا مِنۡ قَبۡلِہٖ مِنۡ کِتٰبٍ وَّلَا تَخُطُّہٗ بِیَمِیۡنِکَ ۖ اِذًا لَّارۡتَابَ الۡمُبۡطِلُوۡنَ
42:53.
42:53.
The fact that a man who could neither read nor write, and, who being born in a country, and having lived among a people, cut off from all contact with civilized humanity, could conceivably have no knowledge of the other revealed Scriptures, should have been able to produce a Book which not only contains all that is of permanent value in those Scriptures but is also a compendium of all the universal teachings that are calculated to satisfy the moral and spiritual needs and requirements of humanity for all time, does constitute an infallible proof of the Qur’an being a revealed Book and the Holy Prophet being a Divine Teacher.
42:53.
Commentary:
Alluding to the two great principles mentioned in v. 47 above, the present verse purports to say that it is unimaginable that a man who could neither read nor write and therefore conceivably had no knowledge of the other revealed Scriptures should have been able to produce a Book which not only contains all that is of permanent value in these Scriptures but is also a compendium of all the universal teachings that are calculated to satisfy all the moral and spiritual needs and requirements of humanity for all time. The fact of the Holy Prophet being illiterate, and being born in a country, and having lived among a people, cut off from all contact with civilized humanity, indeed constitutes an infallible proof of the Quran being a revealed Book. That the Holy Prophet could neither read nor write before he was commissioned as a Divine Messenger admits of no difference of opinion. Towards the end of his life he may have been able to decipher a few simple words but he never learned to read or write. See also 16:104.
b
42:53.
b
42:53.
2973
Commentary:
Alluding to the two great principles mentioned in v. 47 above, the present verse purports to say that it is unimaginable that a man who could neither read nor write and therefore conceivably had no knowledge of the other revealed Scriptures should have been able to produce a Book which not only contains all that is of permanent value in these Scriptures but is also a compendium of all the universal teachings that are calculated to satisfy all the moral and spiritual needs and requirements of humanity for all time. The fact of the Holy Prophet being illiterate, and being born in a country, and having lived among a people, cut off from all contact with civilized humanity, indeed constitutes an infallible proof of the Quran being a revealed Book. That the Holy Prophet could neither read nor write before he was commissioned as a Divine Messenger admits of no difference of opinion. Towards the end of his life he may have been able to decipher a few simple words but he never learned to read or write. See also 16:104.
c
42:53.
2258
The fact that a man who could neither read nor write, and, who being born in a country, and having lived among a people, cut off from all contact with civilized humanity, could conceivably have no knowledge of the other revealed Scriptures, should have been able to produce a Book which not only contains all that is of permanent value in those Scriptures but is also a compendium of all the universal teachings that are calculated to satisfy the moral and spiritual needs and requirements of humanity for all time, does constitute an infallible proof of the Qur’an being a revealed Book and the Holy Prophet being a Divine Teacher.
اَلَمۡ تَرَوۡا اَنَّ اللّٰہَ سَخَّرَ لَکُمۡ مَّا فِی السَّمٰوٰتِ وَمَا فِی الۡاَرۡضِ وَاَسۡبَغَ عَلَیۡکُمۡ نِعَمَہٗ ظٰہِرَۃً وَّبَاطِنَۃً ۗ وَمِنَ النَّاسِ مَنۡ یُّجٰدِلُ فِی اللّٰہِ بِغَیۡرِ عِلۡمٍ وَّلَا ہُدًی وَّلَا کِتٰبٍ مُّنِیۡرٍ
13:14; 22:4, 9.
The words may signify all needs of man—physical and spiritual; material and intellectual; known and unknown.
The combined testimony of human reason and commonsense of observation and experience and of Divine revelation, goes to show that belief in plurality of gods is a false and foolish belief. This is the significance of the words, without knowledge or guidance or an illuminating Book.
13:14; 22:4, 9.
Important Words:
أسبغ (has completed) is derived from سبغ. They say سبغ العیش i.e. the life was or became pleasant and plentiful. أسبغ الله علیه النعمةmeans, God completed His favour upon him (Aqrab & Lane).
Commentary:
The verse embodies strong refutation of Shirk (associating false deities with God) and incidentally alludes to three kinds of arguments which help a man to arrive at a right understanding of any important problem, viz; (1) evidence of reason and common sense; (2) arguments based on observation and experience; and (3) arguments provided by Divine revelation. The verse purports to say that none of these supports Shirk or disbelief. The disbelievers can adduce no rational argument in support of their foolish beliefs. Neither are those beliefs supported and substantiated by observation or experience, nor do they receive support from revelation. The combined testimony of human reason and common sense, of observation and experience and of Divine revelation, goes to show that belief in plurality of gods is a false and foolish belief. This is the significance of the words, without knowledge or guidance or an illuminating Book.
The verse further says that man is the noblest handiwork of God and the acme and peak of His creation. The universe has been created to serve him, the sun with the whole solar system and the earth with all that is on it have been made subservient to him. So when all things have been created for his sake, it is foolish on man’s part first to set up equals with God and then to begin to worship and adore the things which have been created for his use and service.
The verse further implies that when all the physical needs of man have been met and his smallest requirements are satisfied by God, it is inconceivable that He should have neglected to make similar provision for his spiritual needs.
The words ظاھرة و باطنة may signify all needs of man—physical and spiritual; material and intellectual; known and unknown.
b
13:14; 22:4, 9.
1009
这些话指示人类在身体和精神、物质和智力、已知的和未知的等等方面的一切需要。
b
13:14; 22:4, 9.
3047
Important Words:
أسبغ (has completed) is derived from سبغ. They say سبغ العیش i.e. the life was or became pleasant and plentiful. أسبغ الله علیه النعمةmeans, God completed His favour upon him (Aqrab & Lane).
Commentary:
The verse embodies strong refutation of Shirk (associating false deities with God) and incidentally alludes to three kinds of arguments which help a man to arrive at a right understanding of any important problem, viz; (1) evidence of reason and common sense; (2) arguments based on observation and experience; and (3) arguments provided by Divine revelation. The verse purports to say that none of these supports Shirk or disbelief. The disbelievers can adduce no rational argument in support of their foolish beliefs. Neither are those beliefs supported and substantiated by observation or experience, nor do they receive support from revelation. The combined testimony of human reason and common sense, of observation and experience and of Divine revelation, goes to show that belief in plurality of gods is a false and foolish belief. This is the significance of the words, without knowledge or guidance or an illuminating Book.
The verse further says that man is the noblest handiwork of God and the acme and peak of His creation. The universe has been created to serve him, the sun with the whole solar system and the earth with all that is on it have been made subservient to him. So when all things have been created for his sake, it is foolish on man’s part first to set up equals with God and then to begin to worship and adore the things which have been created for his use and service.
The verse further implies that when all the physical needs of man have been met and his smallest requirements are satisfied by God, it is inconceivable that He should have neglected to make similar provision for his spiritual needs.
The words ظاھرة و باطنة may signify all needs of man—physical and spiritual; material and intellectual; known and unknown.
b
13:14; 22:4, 9.
2310
The words may signify all needs of man—physical and spiritual; material and intellectual; known and unknown.
2311
The combined testimony of human reason and commonsense of observation and experience and of Divine revelation, goes to show that belief in plurality of gods is a false and foolish belief. This is the significance of the words, without knowledge or guidance or an illuminating Book.
وَقَالَ الَّذِیۡنَ کَفَرُوۡا لَا تَاۡتِیۡنَا السَّاعَۃُ ۖ قُلۡ بَلٰی وَرَبِّیۡ لَتَاۡتِیَنَّکُمۡ عٰلِمِ الۡغَیۡبِ ۖ لَا یَعۡزُبُ عَنۡہُ مِثۡقَالُ ذَرَّۃٍ فِی السَّمٰوٰتِ وَلَا فِی الۡاَرۡضِ وَلَاۤ اَصۡغَرُ مِنۡ ذٰلِکَ وَلَاۤ اَکۡبَرُ اِلَّا فِیۡ کِتٰبٍ مُّبِیۡنٍ
10:62.
یعنی ہمارے زمانہ میں وہ دن نہیں آئے گا۔
10:62.
The subject of the preceding verse is further elaborated and developed in the present one, viz. that no action good or bad goes unrequited. The disbelievers are thus warned that their opposition to Islam and their persecution of Muslims will not go unpunished.
10:62.
Commentary:
The reference in the word "Hour" is to the hour of the triumph of Islam and the defeat and discomfiture of disbelief.
The subject of the preceding verse is further elaborated and developed in the present one, viz. that no action good or bad goes unrewarded. The disbelievers are thus warned that their opposition to Islam and their persecution of Muslims will not go unpunished.
c
10:62.
4
یعنی ہمارے زمانہ میں وہ دن نہیں آئے گا۔
a
10:62.
3133
Commentary:
The reference in the word "Hour" is to the hour of the triumph of Islam and the defeat and discomfiture of disbelief.
The subject of the preceding verse is further elaborated and developed in the present one, viz. that no action good or bad goes unrewarded. The disbelievers are thus warned that their opposition to Islam and their persecution of Muslims will not go unpunished.
a
10:62.
2377
The subject of the preceding verse is further elaborated and developed in the present one, viz. that no action good or bad goes unrequited. The disbelievers are thus warned that their opposition to Islam and their persecution of Muslims will not go unpunished.
وَاللّٰہُ خَلَقَکُمۡ مِّنۡ تُرَابٍ ثُمَّ مِنۡ نُّطۡفَۃٍ ثُمَّ جَعَلَکُمۡ اَزۡوٰجًا ۚ وَمَا تَحۡمِلُ مِنۡ اُنۡثٰی وَلَا تَضَعُ اِلَّا بِعِلۡمِہٖ ۚ وَمَا یُعَمَّرُ مِنۡ مُّعَمَّرٍ وَّلَا یُنۡقَصُ مِنۡ عُمُرِہٖۤ اِلَّا فِیۡ کِتٰبٍ ۚ اِنَّ ذٰلِکَ عَلَی اللّٰہِ یَسِیۡرٌ
18:38; 22:6; 23:13, 14; 36:78; 40:68.
The verse implies a prophecy that just as out of an insignificant sperm-drop there grows a well-proportioned and fully-developed human being, similarly the lowly and poor Muslims will one day grow into a mighty community. Reference to what a female conceives and what she gives birth to, and to the lengthening and diminishing of a man’s life implies another prophecy that the progeny of opponents of the Holy Prophet will decrease and that of Muslims increase. The words in the text translated as, 'it is all recorded in a Book,' may also mean, 'it is in accordance with Divine law.'
18:38; 22:6; 23:14; 36:78; 40:68.
Commentary:
By referring to the very humble and insignificant origin of man the verse draws attention to the lowly beginnings of Islam and the extremely poor condition of the early Muslims and implies a prophecy that just as out of an insignificant sperm-drop there grows a well-proportioned and fully-developed human being, similarly the lowly and poor Muslims will one day grow into a mighty community.
The latter part of the verse is related to what a female conceives and what she gives birth to, and to the lengthening and diminishing of a man’s life implies another prophecy that the progeny of opponents of the Holy Prophet will one day become devoted followers of Islam.
b
18:38; 22:6; 23:13, 14; 36:78; 40:68.
1054
这节经文意示一个预言: 正如一滴微不足道的精液能发展成一个发育完全和体格均称的人那样, 地位低而贫穷的穆斯林总有一天会发展成为一个强大的社团。至于对妇女怀孕、生育、人的寿命的增减等说法, 意指另一个预言: 反对穆圣的人的子孙将会减少, 而穆斯林却会增多。经文中译成 “都记录在书册中” 那句话, 也可意示为 “是依照安拉的律令的”。
a
18:38; 22:6; 23:14; 36:78; 40:68.
3185
Commentary:
By referring to the very humble and insignificant origin of man the verse draws attention to the lowly beginnings of Islam and the extremely poor condition of the early Muslims and implies a prophecy that just as out of an insignificant sperm-drop there grows a well-proportioned and fully-developed human being, similarly the lowly and poor Muslims will one day grow into a mighty community.
The latter part of the verse is related to what a female conceives and what she gives birth to, and to the lengthening and diminishing of a man’s life implies another prophecy that the progeny of opponents of the Holy Prophet will one day become devoted followers of Islam.
a
18:38; 22:6; 23:13, 14; 36:78; 40:68.
2411
The verse implies a prophecy that just as out of an insignificant sperm-drop there grows a well-proportioned and fully-developed human being, similarly the lowly and poor Muslims will one day grow into a mighty community. Reference to what a female conceives and what she gives birth to, and to the lengthening and diminishing of a man’s life implies another prophecy that the progeny of opponents of the Holy Prophet will decrease and that of Muslims increase. The words in the text translated as, 'it is all recorded in a Book,' may also mean, 'it is in accordance with Divine law.'
فَلِذٰلِکَ فَادۡعُ ۖ وَاسۡتَقِمۡ کَمَاۤ اُمِرۡتَ ۖ وَلَا تَتَّبِعۡ اَہۡوَآءَہُمۡ ۖ وَقُلۡ اٰمَنۡتُ بِمَاۤ اَنۡزَلَ اللّٰہُ مِنۡ کِتٰبٍ ۖ وَّاُمِرۡتُ لِاَعۡدِلَ بَیۡنَکُمُ ۖ اللّٰہُ رَبُّنَا وَرَبُّکُمۡ ۖ لَنَاۤ اَعۡمٰلُنَا وَلَکُمۡ اَعۡمٰلُکُمۡ ۖ لَا حُجَّۃَ بَیۡنَنَا وَبَیۡنَکُمُ ۖ اللّٰہُ یَجۡمَعُ بَیۡنَنَا ۖ وَاِلَیۡہِ الۡمَصِیۡرُ
2:140; 10:42.
11:113.
5:50.
The Holy Prophet is here enjoined to tell the followers of earlier Prophets that he believes in all the revealed Scriptures that had come before him. There exists, therefore, no cause for them to quarrel with him.
11:113.
5:50; 6:57.
2:140; 10:42.
Commentary:
The Holy Prophet is here enjoined to tell the followers of earlier Prophets that he believes in all the revealed Scriptures that had come before him. There was, therefore, no cause for them to quarrel with him. But since they continued to reject him, so time will show who is in the right and who in the wrong. The words, "Allah will gather us together" may imply a prophecy that disbelievers will join the fold of Islam.
a
11:113.
b
5:50.
c
2:140; 10:42.
1201
穆圣在这里奉命告知, 前先知的信徒们深信呈现在他们面前的全部启示经文。因此对他们来说, 没有理由和他争执。
a
11:113.
b
5:50; 6:57.
c
2:140; 10:42.
3613
Commentary:
The Holy Prophet is here enjoined to tell the followers of earlier Prophets that he believes in all the revealed Scriptures that had come before him. There was, therefore, no cause for them to quarrel with him. But since they continued to reject him, so time will show who is in the right and who in the wrong. The words, "Allah will gather us together" may imply a prophecy that disbelievers will join the fold of Islam.
a
2:140; 10:42.
c
11:113.
d
5:50.
2648
The Holy Prophet is here enjoined to tell the followers of earlier Prophets that he believes in all the revealed Scriptures that had come before him. There exists, therefore, no cause for them to quarrel with him.
فِیۡ کِتٰبٍ مَّکۡنُوۡنٍ
85:23.
«古兰经» 是一部保存完好而未遭损坏的真主启示录, 这对以往十四个世纪之间拒不接受的整个世界来说是一个公开的挑战。充满敌意的批评家尽力地挑剔经典的纯洁性。但是这方面的种种努力无非得出一个不可避免的结论----------虽然令人不快----------圣先知穆罕默德在1400年以前给世界带来的经典, 一字不改地传给了我们 (米尔, Muir)。正像下一节经文所表明的, 只有那些心地纯洁的信者才能得到这精神宝库, 在这个意义上说来, «古兰经» 也是一部保存完好的经典。这节经文的意思也可以是: 体现在 «古兰经» 中的理想和原则都铭记在天经中, 即这些理想和原则与自然规律完全一致。就像自然规律一样, 它们永远不会更改, 不能加以蔑视而不受到惩罚。这一节经文的意思也可以说, «古兰经» 被保存在 “安拉赐给人的本性” 中 (30:31)。人性是以基本真理为基础的, 并赋有能力达到正确的判断。一个诚实地使人性发挥作用的人能很容易认识到 «古兰经» 的真理。
چُھپی ہوئی کتاب سے مراد فطرت ہے کیونکہ قرآن کریم کی تعلیم فطرت کے مطابق ہے اسی لئے ہر انسان جو ضدنہ کرے اسے ماننے پر مجبور ہے قرآن کریم میں صاف لکھا ہے فِطْرَتَ اللّٰہِ الَّتِیْ فَطَرَ النَّاسَ عَلَیْھَا (روم: ۳۱) یعنی تم اللہ تعالیٰ کی پیدا کی ہوئی فطرت کو اختیار کرو جس کے مطابق اللہ تعالیٰ نے انسان کو پیدا کیا ہے۔ یعنی انسان کی فطرت میں اللہ تعالیٰ نے بعض سچائیاں رکھی ہیں اور قوت فیصلہ رکھی ہے جب انسان اس سے کام لیتا ہے تو قرآن مجید کی سچائیاں اس پر ظاہر ہو جاتی ہیں کیونکہ وہ ایک چُھپی ہوئی کتاب یعنی فطرت انسانی میں موجود ہیں۔
85:23.
That the Qur’an is a well preserved and well protected Divinely revealed Book is an open challenge to the whole world which has remained unaccepted during the past fourteen centuries. No effort has been spared by its hostile critics to find fault with the purity of its text. But all efforts in this direction have led to but one inevitable—albeit unpalatable for its enemies— result that the Book which the Holy Prophet Muhammad gave to the world fourteen hundred years ago has come down to us without the change of a single vowel (Muir). The Qur’an is also a well preserved Book in the sense that only those believers who are pure of heart can have access to its spiritual treasures as the next verse signifies. The verse may also signify that the ideals and principles embodied in the Qur’an are inscribed in the book of nature, i.e. they are in complete harmony with natural laws. Like the laws of nature they are immutable and unalterable and cannot be defied with impunity. Or, the verse may mean that the
85:23.
Commentary:
That the Quran is a well-preserved and well-protected Divinely revealed Book is an open challenge to the whole world which has remained unaccepted during the past fourteen centuries. No effort has been spared by its hostile critics to find fault with the purity of its text. But all efforts in this direction have led to but one inevitable—albeit unpalatable for its enemies—result that the Book which the Holy Prophet Muhammad gave to the world fourteen hundred years back has come down to us without the change of a single vowel. The Quran stands unique in this respect among all revealed Scriptures. Books other than the Quran have been interpolated, mutilated and tampered with. And this was natural, because their teachings were meant for particular peoples and for limited periods of time. But the Quran, being the Last Divine Message for the whole of mankind, should naturally have been vouchsafed full, complete and eternal protection. Elsewhere, the Quran has made the firm assertion that it enjoys Divine protection: "Verily, We Ourself have sent down this Exhortation, and most surely We are its Guardian" (15:10). The verse under comment along with 15:10 constitutes not only a forceful challenge but also a mighty prophecy that the Quranic text shall remain intact, which prophecy has been remarkably fulfilled. What adds weight and force to the prophecy is the fact that it was made at a time when even the art of writing had not much developed and that it was addressed to a people who did not even know how to read and write. "There is probably in the world no other book", says William Muir, "which has remained twelve centuries with so pure a text...There is otherwise every security, internal and external, that we possess the text which Muhammad himself gave forth and used...To compare their pure text with the various readings of our Scriptures, is to compare things between which there is no analogy."
"Efforts of European scholars to prove the existence of later interpolations in the Quran have failed" (Enc. Brit.).
The verse may also signify that the ideals and principles embodied in the Quran are inscribed in the book of nature, i.e. they are in complete harmony with natural laws. Like the laws of nature they are immutable and unalterable and cannot be defied with impunity. Or it may mean that the Quran is preserved in "the nature which God has bestowed upon man" (30:31). Human nature is based upon fundamental truths and has been endowed with the faculty to arrive at true judgements. A person who honestly calls human nature into action can easily recognize the truth of the Quran.
b
85:23.
1399
«古兰经» 是一部保存完好而未遭损坏的真主启示录, 这对以往十四个世纪之间拒不接受的整个世界来说是一个公开的挑战。充满敌意的批评家尽力地挑剔经典的纯洁性。但是这方面的种种努力无非得出一个不可避免的结论----------虽然令人不快----------圣先知穆罕默德在1400年以前给世界带来的经典, 一字不改地传给了我们 (米尔, Muir)。正像下一节经文所表明的, 只有那些心地纯洁的信者才能得到这精神宝库, 在这个意义上说来, «古兰经» 也是一部保存完好的经典。这节经文的意思也可以是: 体现在 «古兰经» 中的理想和原则都铭记在天经中, 即这些理想和原则与自然规律完全一致。就像自然规律一样, 它们永远不会更改, 不能加以蔑视而不受到惩罚。这一节经文的意思也可以说, «古兰经» 被保存在 “安拉赐给人的本性” 中 (30:31)。人性是以基本真理为基础的, 并赋有能力达到正确的判断。一个诚实地使人性发挥作用的人能很容易认识到 «古兰经» 的真理。
2
چُھپی ہوئی کتاب سے مراد فطرت ہے کیونکہ قرآن کریم کی تعلیم فطرت کے مطابق ہے اسی لئے ہر انسان جو ضدنہ کرے اسے ماننے پر مجبور ہے قرآن کریم میں صاف لکھا ہے فِطْرَتَ اللّٰہِ الَّتِیْ فَطَرَ النَّاسَ عَلَیْھَا (روم: ۳۱) یعنی تم اللہ تعالیٰ کی پیدا کی ہوئی فطرت کو اختیار کرو جس کے مطابق اللہ تعالیٰ نے انسان کو پیدا کیا ہے۔ یعنی انسان کی فطرت میں اللہ تعالیٰ نے بعض سچائیاں رکھی ہیں اور قوت فیصلہ رکھی ہے جب انسان اس سے کام لیتا ہے تو قرآن مجید کی سچائیاں اس پر ظاہر ہو جاتی ہیں کیونکہ وہ ایک چُھپی ہوئی کتاب یعنی فطرت انسانی میں موجود ہیں۔
b
85:23.
4136
Commentary:
That the Quran is a well-preserved and well-protected Divinely revealed Book is an open challenge to the whole world which has remained unaccepted during the past fourteen centuries. No effort has been spared by its hostile critics to find fault with the purity of its text. But all efforts in this direction have led to but one inevitable—albeit unpalatable for its enemies—result that the Book which the Holy Prophet Muhammad gave to the world fourteen hundred years back has come down to us without the change of a single vowel. The Quran stands unique in this respect among all revealed Scriptures. Books other than the Quran have been interpolated, mutilated and tampered with. And this was natural, because their teachings were meant for particular peoples and for limited periods of time. But the Quran, being the Last Divine Message for the whole of mankind, should naturally have been vouchsafed full, complete and eternal protection. Elsewhere, the Quran has made the firm assertion that it enjoys Divine protection: "Verily, We Ourself have sent down this Exhortation, and most surely We are its Guardian" (15:10). The verse under comment along with 15:10 constitutes not only a forceful challenge but also a mighty prophecy that the Quranic text shall remain intact, which prophecy has been remarkably fulfilled. What adds weight and force to the prophecy is the fact that it was made at a time when even the art of writing had not much developed and that it was addressed to a people who did not even know how to read and write. "There is probably in the world no other book", says William Muir, "which has remained twelve centuries with so pure a text...There is otherwise every security, internal and external, that we possess the text which Muhammad himself gave forth and used...To compare their pure text with the various readings of our Scriptures, is to compare things between which there is no analogy."
"Efforts of European scholars to prove the existence of later interpolations in the Quran have failed" (Enc. Brit.).
The verse may also signify that the ideals and principles embodied in the Quran are inscribed in the book of nature, i.e. they are in complete harmony with natural laws. Like the laws of nature they are immutable and unalterable and cannot be defied with impunity. Or it may mean that the Quran is preserved in "the nature which God has bestowed upon man" (30:31). Human nature is based upon fundamental truths and has been endowed with the faculty to arrive at true judgements. A person who honestly calls human nature into action can easily recognize the truth of the Quran.
b
85:23.
2978
That the Qur’an is a well preserved and well protected Divinely revealed Book is an open challenge to the whole world which has remained unaccepted during the past fourteen centuries. No effort has been spared by its hostile critics to find fault with the purity of its text. But all efforts in this direction have led to but one inevitable—albeit unpalatable for its enemies— result that the Book which the Holy Prophet Muhammad gave to the world fourteen hundred years ago has come down to us without the change of a single vowel (Muir). The Qur’an is also a well preserved Book in the sense that only those believers who are pure of heart can have access to its spiritual treasures as the next verse signifies. The verse may also signify that the ideals and principles embodied in the Qur’an are inscribed in the book of nature, i.e. they are in complete harmony with natural laws. Like the laws of nature they are immutable and unalterable and cannot be defied with impunity. Or, the verse may mean that the
مَاۤ اَصَابَ مِنۡ مُّصِیۡبَۃٍ فِی الۡاَرۡضِ وَلَا فِیۡۤ اَنۡفُسِکُمۡ اِلَّا فِیۡ کِتٰبٍ مِّنۡ قَبۡلِ اَنۡ نَّبۡرَاَہَاۤ ۚ اِنَّ ذٰلِکَ عَلَی اللّٰہِ یَسِیۡرٌ
كِتَاب (Kitab) 可以指天赐的律令, 或知识, 或 «古兰经»。这节经文的意思可以是: 每一事物都遵照某一事物的自然规律, 或者国家和个人所遭到的苦难的原因和挽救方法在 «古兰经» 中都提到了。
یہ مطلب نہیں کہ ہر بُرا اچھا بدلہ مقدر ہے اور قسمت میں لکھا ہوا ہے بلکہ یہ مراد ہے کہ ہر کام کا انجام ہم نے مقرر کیا ہوا ہے اس لئے جیسا کام کوئی کرتا ہے‘ اس کا مقرر بدلہ اسے مل جاتا ہے۔ پس بدلہ کا پیدا کرنے والا انسان خود ہے نہ کہ خدا۔ خداتعالیٰ تو محض اصول کا پیدا کرنے والا ہے۔
Kitab may signify Divine Law or knowledge, or the Qur’an, and the verse may mean that everything is subject to a certain law of nature or that the causes and cures of miseries befalling nations and individuals have been mentioned in the Qur’an.
Commentary:
کتاب (Book) may signify divine law or knowledge. It may also signify the Quran. According to the first meaning, the verse would signify that everything is subject to a certain law of nature. According to the second it may mean that the causes and cures of misery befalling nations and individuals have been mentioned in the Quran, the words فی الارضsignifying people in general, and فی أنفسکم meaning the Muslims as a whole or every individual.
1402
كِتَاب (Kitab) 可以指天赐的律令, 或知识, 或 «古兰经»。这节经文的意思可以是: 每一事物都遵照某一事物的自然规律, 或者国家和个人所遭到的苦难的原因和挽救方法在 «古兰经» 中都提到了。
1
یہ مطلب نہیں کہ ہر بُرا اچھا بدلہ مقدر ہے اور قسمت میں لکھا ہوا ہے بلکہ یہ مراد ہے کہ ہر کام کا انجام ہم نے مقرر کیا ہوا ہے اس لئے جیسا کام کوئی کرتا ہے‘ اس کا مقرر بدلہ اسے مل جاتا ہے۔ پس بدلہ کا پیدا کرنے والا انسان خود ہے نہ کہ خدا۔ خداتعالیٰ تو محض اصول کا پیدا کرنے والا ہے۔
4165
Commentary:
کتاب (Book) may signify divine law or knowledge. It may also signify the Quran. According to the first meaning, the verse would signify that everything is subject to a certain law of nature. According to the second it may mean that the causes and cures of misery befalling nations and individuals have been mentioned in the Quran, the words فی الارضsignifying people in general, and فی أنفسکم meaning the Muslims as a whole or every individual.
2996A
Kitab may signify Divine Law or knowledge, or the Qur’an, and the verse may mean that everything is subject to a certain law of nature or that the causes and cures of miseries befalling nations and individuals have been mentioned in the Qur’an.