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ذَٰلِكَ ٱلْكِتَٰبُ لَا رَيْبَ ۛ فِيهِ ۛ هُدًى لِّلْمُتَّقِينَ
2:24; 10:38; 32:3; 41:43.
2:186; 3:139; 31:4.
ذٰلِكَ (Dhalika) 原来的词义是 “那”, 有时也可作 “这” 解 (Aqrab)。有时它用来表示它所述及的主题的地位的高贵与显要。这里, 它指示这一经典价值高超卓越, 可以说, 非一般诵读者能轻易求知其中真谛的 (Fath)。
虚词 ال (al) 如中文中的定冠词 “这”, 用来指示读者已知的一个特定事物。在此意义上, ذٰلِكَ الْكِتٰبْ (Dhalikal-Kitab) 的意思是: 这是一部经, 或这是那部受约的经。这个虚词也可用来表示在一个体中可能有的一切属性的总合。因此这句话的意思就成为:这是具有完美无缺的经所应该具有的一切优美品质的一部经。
رَیْب (Raib) 的意思是心神不安; 焦虑; 疑惑; 折磨或灾难与邪恶想法; 诬告或诽谤 (Aqrab)。这节经文的意思并不是说没有人会对 «古兰经» 包有怀疑态度, 它不过是说, 本经教义很有理性, 因此一个有正直思想的人以公正的见解来看这部经典, 必将会把它看成一个安全可靠的向导。
مُتَّقِیْ (Muttaqi) 是由 وَقَی (Waqa) 引伸而来的, وَقَی 具有预防损害和伤害的意义。 وِقَایَةْ (Wiqayah) 的字意是盾, 而 اِتَّقَیٰ بِه --------Ittaqa bihi (مُتَّقِیْ是 اِتَّقَی 的主格) 意为他把他或它当作一个保护者 (Lane)。乌贝耶•彬•卡布 (اُبَیّ بِنْ كَعْب) 是穆圣的一个杰出的同伴,他恰当地阐明 تَقْوٰی (Taqwa) 的意思, 他把 مُتَّقِی比作一个穿过满地荆棘的人, 这个人想尽办法使他的衣服不被那些荆棘的枝条所钩住或撕破 (Kathir)。因此 مُتَّقِی是这样一个人, 他时刻警惕不犯罪恶, 把主看作他的保护者或保护所, 并且非常注意他的职责。 “是敬畏者的向导” 这句话的意思是: «古兰经»中的向导含意是无穷无尽的。它帮助人们达到精神完美的无限阶段, 并且使他们越来越值得受到主的恩惠。
ذٰلِکَ کے معنے ’’وہ ‘‘کے ہوتے ہیں ،لیکن کبھی یہ لفظ اس چیز کے لئے بھی جو قریب ہو اور شان اور درجہ میں بہت افضل ہو استعمال ہوتا ہے اور اس جگہ اس کے یہی معنے ہیں۔ چونکہ اردو میں ان معنوں کو پوری طرح ادا کرنے والا کوئی لفظ نہیں ،اس لئے ’’یہی‘‘کا لفظ استعمال کیا گیا ہے۔ دوسرے معنے اس کے یہ ہیں کہ ذٰلِکَ کا اشارہ اِھْدِنَا الصِّرَاطَ الْمُسْتَقِیْمَ کی مُشَارٌ اِلَیْہِ کتاب کی طرف ہے اور مطلب یہ ہے کہ جس ہدایت یا کتاب کے مانگنے کی سورۃ فاتحہ کے آخر میں دعا کی گئی ہے وہی یہ کامل کتاب ہے۔ اس صورت میں ذٰلِکَ کے معنے درجہ کی بلندی کے کرنے کی ضرورت نہی
2:24; 10:38; 32:3; 41:43.
2:186; 3:139; 31:4.
Dhalika is primarily used in the sense of "that," but is also sometimes used in the sense of "this" (Aqrab). Sometimes it is used to indicate the high rank and dignity of the subject to which it refers. Here it signifies that the Book is, as it were, remote from the reader in eminence and loftiness of merit (Fath).
The particle al, like the definite article "the" in the English language, is used to denote a definite object known to the reader. In this sense the word Dhalikal-Kitabu would mean, this is the Book, or this is that Book—the promised Book. The particle is also used to denote the combination of all possible attributes in one individual. The expression thus means, this is a Book which possesses all those excellent qualities which a perfect book should possess. Or it means, this alone is a perfect Book.
Raib means, disquietude or uneasiness of mind; doubt; affliction or calamity and evil opinion; false charge or calumny (Aqrab). The verse does not mean that nobody will ever entertain any doubt about the Qur’an. It only means that its teaching is so rational that a right-thinking person, who approaches it with an unbiased mind, will find it a safe and sure guide.
Muttaqi is derived from Waqa which has the sense of guarding against that which harms or injures. Wiqayah means, a shield and Ittaqa bihi (Muttaqi is in the nominative case of Ittaqa) means, he took him or it as a shield (Lane). Ubayy bin K‘ab, a distinguished Companion of the Holy Prophet, aptly explains Taqwa by likening Muttaqi to one who walks through thorny bushes, taking all possible care that his clothes are not caught in, and torn by, their branches (Kathir). A Muttaqi, therefore, is one who is ever on his guard against sins and takes God for his shield or shelter and is very regardful of his duty. The words, "a guidance for the righteous," mean that guidance contained in the Qur’an knows no limit. It helps man to attain limitless stage of spiritual perfection and makes him more and more deserving of God’s favours.
2:24; 10:38; 32:3; 41:43.
2:186; 3:139; 31:4.
Important Words:
ذالك (this) is derived from ذا meaning "this". The word is primarily used in the sense of "that," but it is also sometimes used in the sense of "this" (Aqrab). Here it is used to denote that the Book, as it were, is remote from the reader in eminence and loftiness of merit (Fath).
ال (perfect), like the definite article "the" in the English language, is used to denote a definite object known to the hearer or reader. In this sense the words ذالك الكتاب would mean, this is the Book, or this is that Book. The article ال is also used to denote a species in its totality or the properties of an individual in their totality. It is also used to denote the combination of all attributes in one individual, as one says زید الرجل (Zaidu nir-rajulu), i.e. Zaid is a perfect specimen of humanity. In this sense the words ذالك الكتاب would mean, this is a Perfect Book, or this Book alone is Perfect.
ریب (doubt) is derived from راب. They say رابه meaning, he caused him uneasiness of mind, or he put him in doubt, etc. ریب means: (1) disquietude or uneasiness of mind; (2) doubt; (3) affliction or calamity and (4) evil opinion, false charge or calumny (Aqrab). The word has been used in the Quran at different places; but in the sense of "doubt" it is always used in a bad sense. The Quran addresses disbelievers, saying: If you are in doubt as to what We have sent down to Our servant (2:24). Here ریب means "doubt" about a truth. The Holy Prophet says: "Give up that which creates ریب (doubt) in your mind in favour of that which does not create any doubt" (Musnad). Here again ریب is used in a bad sense. So the word ریب when used in the sense of "doubt", means such doubt as is based on prejudice or suspicion, and not the doubt which helps in research and the promotion of knowledge.
ھدی (guidance), as explained under 1:6, signifies: (1) calling to, or showing, the right path; (2) leading up to the right path; and (3) making one follow the right path till one reaches one’s goal or destination.
متقین (the righteous) is derived from اتقی which is derived from وقی. They say وقاہ i.e. he guarded or shielded him against evil, etc. اتقی means, he was on his guard against, or he guarded himself against. اتقی به means, he took it or him as a وقایة(shield) for himself (Aqrab). In religious language the word means, to guard oneself against sins or harmful things; or to take God as a shield for protection against sins. It is wrong, therefore, to translate the word as "fear", unless it is for want of a better word. تقوی or اتقا or تقی means, ever guarding oneself against sins. Ubayy bin Ka‘b, a distinguished Companion of the Holy Prophet, aptly explains تقوی by likening متقی to a man who walks through thorny bushes, taking every possible care that his clothes are not caught in, and torn by, the branches (Kathir). An Arab poet, Ibnul-Mu‘tazz, has expressed the same idea in the following beautiful verses:
خل الذنوب صغیرھا
وکبیرھا ذاک التقی
واصنع کماٴش فوق ارض
الشوک یحذر مایری
لا تحقرن صغیرة
اٴن اٴلجباٴل من الحصی
i.e. "Avoid all sins both small and great—that is تقوی. And act like one who walks through a land full of thorny bushes, cautious of all things that one sees. Do not think lightly of small sins, for even big mountains are made up of tiny pebbles" (Kathir). A Muttaqi (righteous person), therefore, is one who is ever on his guard against sins and takes God for his shield or shelter.
Commentary:
The clause ذالك الكتاب (this is a perfect Book) placed in the beginning of the verse, is capable of several interpretations, the following two being more in harmony with the Quranic text:
1. This is a Complete and Perfect Book, a Book which possesses all the excellences that a complete and perfect Book should possess.
2. This is that Book or this is the Book (which you prayed for, or which was promised to you).
Combined with the words لا ریب فیه the full clause ذالك الكتاب لا ریب فیه would mean that this Book is perfect in all respects and contains nothing of ریب in it, i.e. nothing that may make one’s mind uneasy, nothing doubtful, nothing that may cause affliction, etc.
A Book claiming to be revealed and demanding acceptance in the presence of other Books which also claim Divineorigin must at the very outset make such a claim to set at rest the natural question as to what was the necessity of a new Book when already so many Books existed in the world. So the Quran, in the very beginning, asserts that of all Books it alone is perfect, satisfying human needs in a perfect manner.
The above claim of the Quran is capable of detailed substantiation. Briefly, however, it is founded on the comprehensiveness of its teaching. The Quran deals clearly and adequately with all important questions such as God and His attributes; the origin, nature and purpose of man; and his life here and in the hereafter. It instructs man in the regulation of his relations with God and his fellow men in a manner unequalled by other religious Books. It instructs parents and children, husbands and wives and other relatives in their duties. It teaches about wills and inheritance and about the rights of neighbours, employers and employees, rulers and ruled. Above all, it tells how man should conduct himself in relation to God and His Prophets. The other Books either do not teach about these matters at all or their treatment of them is very fragmentary.
The Quran also gives a very systematic account of morals—a subject on which the other Books say either little or nothing. In the Buddhist teaching we have a discussion on the basic instincts of man, but that discussion is very meagre compared with the account of the Quran. The Quran tells us about the roots of instincts, the ends which they serve and the use to which they may rightly be put. It also tells us how instincts become transformed into good or bad moral qualities, and how good qualities may be promoted and bad ones eradicated or discouraged. The Buddhist teaching inculcates the killing of desires but does not tell how bad desires arise and how they can be checked. The Quran teaches about the sources of sin and about the means of damming them.
Dealing with all these subjects in detail, the Quran is yet a book of very small dimensions, a fact which makes the reading, understanding and remembering of it a comparatively easy task. Thousands of persons know it completely by heart. The claim of the Quran that it is a perfect Book is, therefore, based on fact, and is appropriately made in the beginning of the text.
The second meaning of ذالك الكتاب (this is the Book) is that the prayer, Guide us in the right path, contained in Al-Fatihah meets with acceptance in this verse. Man prayed for guidance and guidance has come. "This is the Book" thus means, "this is the Book which contains the guidance prayed for in Al-Fatihah." The expression may also mean, "This is the Book which was promised to you."
The full meaning of ذالك الكتاب (this is a perfect Book) becomes clear when we read it together with the ensuing words لاریب فیه ھدی للمتقین i.e. this is a perfect Book; there is nothing of doubt in it; it is a guidance for the righteous. The first natural reaction to a new message is that of fear lest it should lead one into error or evil; the second reaction is the hope that the message may prove beneficial. Both these reactions—the first negative and the second positive—have thus been addressed in this verse. The Quran is a Perfect Book, because on the one hand there is nothing in the Quran to cause uneasiness or to create doubt or despair, and on the other, there is everything in it which can be a guidance for the God-fearing. Elsewhere in the Quran we read, Aye! it is in the word of God (more literally, the remembrance of Allah) that hearts can find comfort (13:29.)
The words, there is no doubt in it, do not mean that nobody will ever entertain any doubt about the Quran. The Quran itself refers to objections that disbelievers raised against it. The words, therefore, only mean that the teaching of the Quran is so rational that a right-thinking person who approaches it impartially cannot but accept it as a guide. Wherry and other Christian critics, thinking that the words, there is no doubt in it, have only one meaning, have jumped to the conclusion that the Holy Prophet must have been afraid of the doubtful nature of the Quran. These critics forget that this verse was revealed at Medina after a large part of the Quran had already been revealed. Disbelievers had already raised many objections against it, and it was in reply to these objections that the words were revealed. The imputation of a guilty conscience is therefore utterly false. Assertion of truth and denial of doubt is common to other Scriptures as well. In the Proverbs we read, "All the words of my mouth are in righteousness; there is nothing froward or perverse in them" (Pro. 8:8; see also Isa. 45:19; Tit. 3:8; 1. Tim. 4:9; Rev. 22:6).
Moreover, the word ریب does not mean a doubt which helps the investigation of truth but a doubt born of unfounded suspicion. Accordingly, the words لاریب فیه would mean that there is nothing in the Quran which is based on doubt, i.e.everything is based on truth and certainty. The Quran asserts no doctrine or principle without also giving cogent reasons for it.
The word ریب also means, "affliction or calamity." The Quran contains nothing that may in any way cause misery or affliction to an individual or a people. It raised nations from the quagmire of moral degradation and social depravity to the highest pinnacles of worldly and spiritual glory. Little wonder they became convinced through experience that there was not a single commandment by acting upon which they could come to grief.
The word ریب is also used in the sense of "evil opinion or false charge or calumny". In this sense the clause would mean that the Quran contains nothing that may, in any way, lay a false charge against anyone. Indeed, the Quran seeks to usurp the right of no one, and it slanders nobody—neither God nor any revealed Book nor any Prophet.
It may seem strange, but is nevertheless true, that religious Books, such as the Vedas, the Zend-Avesta, the Old and the New Testament, ascribe to God imperfections of one kind or another. The Quran, on the contrary, declares Him free of all defects, the Most Perfect in Power, Majesty and Holiness. This point will be discussed in detail when we come to the relevant verses.
The Word of God has also come in for much criticism. There is the school which holds the view that revelation is man’s own mental response to the problems on which he reflects. Thus, certainty of faith, which comes of the spokenWord of God, is denied to man, and there remains no distinction between man’s own thoughts and those revealed by God. The Quran exonerates the revealed Books of different religions from the charge that they are not the spoken Word of God but only a reflection of peculiarly sensitive individuals’ own thoughts (4:165). The Quran accepts the Divineorigin of the Books of other religions (3:4; 35:25).
The Prophets of God—Adam, Abraham, Moses, Jesus, Krishna—also have been calumniated unknowingly by their own followers and knowingly by others. The Quran declares them all to be innocent. Belief in the sinlessness of Prophets is among the cardinal beliefs of Islam (6:125). The Quran also proclaims their innocence individually (20:116; 53:38; 20:23; 20:88; 20:91; 2:103; 21:92; 2:88; 19:14).
To sum up, the words لاریب فیه would mean: (1) that the Quran contains nothing that may make one’s mind uneasy; (2) that there is nothing doubtful in it; every teaching and every statement made in it is supported by arguments; (3) that it contains nothing that may bring misery or affliction to an individual or a nation; And (4) that it contains no accusation against, or low opinion about, any object of faith.
The words ھدی للمتقین (guidance for the righteous) bring before us the positive side of the Quran. The reader is assured that the Quran contains not only nothing negative, but also everything positive of the highest order. As explained above, guidance has three stages: (1) showing the right path; (2) leading one to it; and (3) helping one follow it till reaching the goal. The words, guidance for the righteous, therefore, mean that guidance contained in the Quran is limitless, helping man to higher and still higher stages of perfection and making him more and more deserving of the favours of God. The ways and means by which a devotee attains to nearness to his Creator are infinite and unfold themselves one after another without end (29:70). The process of the spiritual advance of man does not stop with death but continues in the life to come (66:9),
The objection has been raised that, if the Quran guides only the righteous, what about those who have not attained righteousness? The objection is groundless. The Quran abounds in verses which prove that it is a guidance not only for the righteous but for all seekers, to whatever stage they may have attained (2:22; 2:186; 3:139; 17:42; 18:55; 30:59).
a
2:24; 10:38; 32:3; 41:43.
b
2:186; 3:139; 31:4.
17
ذٰلِكَ (Dhalika) 原来的词义是 “那”, 有时也可作 “这” 解 (Aqrab)。有时它用来表示它所述及的主题的地位的高贵与显要。这里, 它指示这一经典价值高超卓越, 可以说, 非一般诵读者能轻易求知其中真谛的 (Fath)。
18
虚词 ال (al) 如中文中的定冠词 “这”, 用来指示读者已知的一个特定事物。在此意义上, ذٰلِكَ الْكِتٰبْ (Dhalikal-Kitab) 的意思是: 这是一部经, 或这是那部受约的经。这个虚词也可用来表示在一个体中可能有的一切属性的总合。因此这句话的意思就成为:这是具有完美无缺的经所应该具有的一切优美品质的一部经。
19
رَیْب (Raib) 的意思是心神不安; 焦虑; 疑惑; 折磨或灾难与邪恶想法; 诬告或诽谤 (Aqrab)。这节经文的意思并不是说没有人会对 «古兰经» 包有怀疑态度, 它不过是说, 本经教义很有理性, 因此一个有正直思想的人以公正的见解来看这部经典, 必将会把它看成一个安全可靠的向导。
20
مُتَّقِیْ (Muttaqi) 是由 وَقَی (Waqa) 引伸而来的, وَقَی 具有预防损害和伤害的意义。 وِقَایَةْ (Wiqayah) 的字意是盾, 而 اِتَّقَیٰ بِه --------Ittaqa bihi (مُتَّقِیْ是 اِتَّقَی 的主格) 意为他把他或它当作一个保护者 (Lane)。乌贝耶•彬•卡布 (اُبَیّ بِنْ كَعْب) 是穆圣的一个杰出的同伴,他恰当地阐明 تَقْوٰی (Taqwa) 的意思, 他把 مُتَّقِی比作一个穿过满地荆棘的人, 这个人想尽办法使他的衣服不被那些荆棘的枝条所钩住或撕破 (Kathir)。因此 مُتَّقِی是这样一个人, 他时刻警惕不犯罪恶, 把主看作他的保护者或保护所, 并且非常注意他的职责。 “是敬畏者的向导” 这句话的意思是: «古兰经»中的向导含意是无穷无尽的。它帮助人们达到精神完美的无限阶段, 并且使他们越来越值得受到主的恩惠。
2
ذٰلِکَ کے معنے ’’وہ ‘‘کے ہوتے ہیں ،لیکن کبھی یہ لفظ اس چیز کے لئے بھی جو قریب ہو اور شان اور درجہ میں بہت افضل ہو استعمال ہوتا ہے اور اس جگہ اس کے یہی معنے ہیں۔ چونکہ اردو میں ان معنوں کو پوری طرح ادا کرنے والا کوئی لفظ نہیں ،اس لئے ’’یہی‘‘کا لفظ استعمال کیا گیا ہے۔ دوسرے معنے اس کے یہ ہیں کہ ذٰلِکَ کا اشارہ اِھْدِنَا الصِّرَاطَ الْمُسْتَقِیْمَ کی مُشَارٌ اِلَیْہِ کتاب کی طرف ہے اور مطلب یہ ہے کہ جس ہدایت یا کتاب کے مانگنے کی سورۃ فاتحہ کے آخر میں دعا کی گئی ہے وہی یہ کامل کتاب ہے۔ اس صورت میں ذٰلِکَ کے معنے درجہ کی بلندی کے کرنے کی ضرورت نہی
a
2:24; 10:38; 32:3; 41:43.
b
2:186; 3:139; 31:4.
9
Important Words:
ذالك (this) is derived from ذا meaning "this". The word is primarily used in the sense of "that," but it is also sometimes used in the sense of "this" (Aqrab). Here it is used to denote that the Book, as it were, is remote from the reader in eminence and loftiness of merit (Fath).
ال (perfect), like the definite article "the" in the English language, is used to denote a definite object known to the hearer or reader. In this sense the words ذالك الكتاب would mean, this is the Book, or this is that Book. The article ال is also used to denote a species in its totality or the properties of an individual in their totality. It is also used to denote the combination of all attributes in one individual, as one says زید الرجل (Zaidu nir-rajulu), i.e. Zaid is a perfect specimen of humanity. In this sense the words ذالك الكتاب would mean, this is a Perfect Book, or this Book alone is Perfect.
ریب (doubt) is derived from راب. They say رابه meaning, he caused him uneasiness of mind, or he put him in doubt, etc. ریب means: (1) disquietude or uneasiness of mind; (2) doubt; (3) affliction or calamity and (4) evil opinion, false charge or calumny (Aqrab). The word has been used in the Quran at different places; but in the sense of "doubt" it is always used in a bad sense. The Quran addresses disbelievers, saying: If you are in doubt as to what We have sent down to Our servant (2:24). Here ریب means "doubt" about a truth. The Holy Prophet says: "Give up that which creates ریب (doubt) in your mind in favour of that which does not create any doubt" (Musnad). Here again ریب is used in a bad sense. So the word ریب when used in the sense of "doubt", means such doubt as is based on prejudice or suspicion, and not the doubt which helps in research and the promotion of knowledge.
ھدی (guidance), as explained under 1:6, signifies: (1) calling to, or showing, the right path; (2) leading up to the right path; and (3) making one follow the right path till one reaches one’s goal or destination.
متقین (the righteous) is derived from اتقی which is derived from وقی. They say وقاہ i.e. he guarded or shielded him against evil, etc. اتقی means, he was on his guard against, or he guarded himself against. اتقی به means, he took it or him as a وقایة(shield) for himself (Aqrab). In religious language the word means, to guard oneself against sins or harmful things; or to take God as a shield for protection against sins. It is wrong, therefore, to translate the word as "fear", unless it is for want of a better word. تقوی or اتقا or تقی means, ever guarding oneself against sins. Ubayy bin Ka‘b, a distinguished Companion of the Holy Prophet, aptly explains تقوی by likening متقی to a man who walks through thorny bushes, taking every possible care that his clothes are not caught in, and torn by, the branches (Kathir). An Arab poet, Ibnul-Mu‘tazz, has expressed the same idea in the following beautiful verses:
خل الذنوب صغیرھا
وکبیرھا ذاک التقی
واصنع کماٴش فوق ارض
الشوک یحذر مایری
لا تحقرن صغیرة
اٴن اٴلجباٴل من الحصی
i.e. "Avoid all sins both small and great—that is تقوی. And act like one who walks through a land full of thorny bushes, cautious of all things that one sees. Do not think lightly of small sins, for even big mountains are made up of tiny pebbles" (Kathir). A Muttaqi (righteous person), therefore, is one who is ever on his guard against sins and takes God for his shield or shelter.
Commentary:
The clause ذالك الكتاب (this is a perfect Book) placed in the beginning of the verse, is capable of several interpretations, the following two being more in harmony with the Quranic text:
1. This is a Complete and Perfect Book, a Book which possesses all the excellences that a complete and perfect Book should possess.
2. This is that Book or this is the Book (which you prayed for, or which was promised to you).
Combined with the words لا ریب فیه the full clause ذالك الكتاب لا ریب فیه would mean that this Book is perfect in all respects and contains nothing of ریب in it, i.e. nothing that may make one’s mind uneasy, nothing doubtful, nothing that may cause affliction, etc.
A Book claiming to be revealed and demanding acceptance in the presence of other Books which also claim Divineorigin must at the very outset make such a claim to set at rest the natural question as to what was the necessity of a new Book when already so many Books existed in the world. So the Quran, in the very beginning, asserts that of all Books it alone is perfect, satisfying human needs in a perfect manner.
The above claim of the Quran is capable of detailed substantiation. Briefly, however, it is founded on the comprehensiveness of its teaching. The Quran deals clearly and adequately with all important questions such as God and His attributes; the origin, nature and purpose of man; and his life here and in the hereafter. It instructs man in the regulation of his relations with God and his fellow men in a manner unequalled by other religious Books. It instructs parents and children, husbands and wives and other relatives in their duties. It teaches about wills and inheritance and about the rights of neighbours, employers and employees, rulers and ruled. Above all, it tells how man should conduct himself in relation to God and His Prophets. The other Books either do not teach about these matters at all or their treatment of them is very fragmentary.
The Quran also gives a very systematic account of morals—a subject on which the other Books say either little or nothing. In the Buddhist teaching we have a discussion on the basic instincts of man, but that discussion is very meagre compared with the account of the Quran. The Quran tells us about the roots of instincts, the ends which they serve and the use to which they may rightly be put. It also tells us how instincts become transformed into good or bad moral qualities, and how good qualities may be promoted and bad ones eradicated or discouraged. The Buddhist teaching inculcates the killing of desires but does not tell how bad desires arise and how they can be checked. The Quran teaches about the sources of sin and about the means of damming them.
Dealing with all these subjects in detail, the Quran is yet a book of very small dimensions, a fact which makes the reading, understanding and remembering of it a comparatively easy task. Thousands of persons know it completely by heart. The claim of the Quran that it is a perfect Book is, therefore, based on fact, and is appropriately made in the beginning of the text.
The second meaning of ذالك الكتاب (this is the Book) is that the prayer, Guide us in the right path, contained in Al-Fatihah meets with acceptance in this verse. Man prayed for guidance and guidance has come. "This is the Book" thus means, "this is the Book which contains the guidance prayed for in Al-Fatihah." The expression may also mean, "This is the Book which was promised to you."
The full meaning of ذالك الكتاب (this is a perfect Book) becomes clear when we read it together with the ensuing words لاریب فیه ھدی للمتقین i.e. this is a perfect Book; there is nothing of doubt in it; it is a guidance for the righteous. The first natural reaction to a new message is that of fear lest it should lead one into error or evil; the second reaction is the hope that the message may prove beneficial. Both these reactions—the first negative and the second positive—have thus been addressed in this verse. The Quran is a Perfect Book, because on the one hand there is nothing in the Quran to cause uneasiness or to create doubt or despair, and on the other, there is everything in it which can be a guidance for the God-fearing. Elsewhere in the Quran we read, Aye! it is in the word of God (more literally, the remembrance of Allah) that hearts can find comfort (13:29.)
The words, there is no doubt in it, do not mean that nobody will ever entertain any doubt about the Quran. The Quran itself refers to objections that disbelievers raised against it. The words, therefore, only mean that the teaching of the Quran is so rational that a right-thinking person who approaches it impartially cannot but accept it as a guide. Wherry and other Christian critics, thinking that the words, there is no doubt in it, have only one meaning, have jumped to the conclusion that the Holy Prophet must have been afraid of the doubtful nature of the Quran. These critics forget that this verse was revealed at Medina after a large part of the Quran had already been revealed. Disbelievers had already raised many objections against it, and it was in reply to these objections that the words were revealed. The imputation of a guilty conscience is therefore utterly false. Assertion of truth and denial of doubt is common to other Scriptures as well. In the Proverbs we read, "All the words of my mouth are in righteousness; there is nothing froward or perverse in them" (Pro. 8:8; see also Isa. 45:19; Tit. 3:8; 1. Tim. 4:9; Rev. 22:6).
Moreover, the word ریب does not mean a doubt which helps the investigation of truth but a doubt born of unfounded suspicion. Accordingly, the words لاریب فیه would mean that there is nothing in the Quran which is based on doubt, i.e.everything is based on truth and certainty. The Quran asserts no doctrine or principle without also giving cogent reasons for it.
The word ریب also means, "affliction or calamity." The Quran contains nothing that may in any way cause misery or affliction to an individual or a people. It raised nations from the quagmire of moral degradation and social depravity to the highest pinnacles of worldly and spiritual glory. Little wonder they became convinced through experience that there was not a single commandment by acting upon which they could come to grief.
The word ریب is also used in the sense of "evil opinion or false charge or calumny". In this sense the clause would mean that the Quran contains nothing that may, in any way, lay a false charge against anyone. Indeed, the Quran seeks to usurp the right of no one, and it slanders nobody—neither God nor any revealed Book nor any Prophet.
It may seem strange, but is nevertheless true, that religious Books, such as the Vedas, the Zend-Avesta, the Old and the New Testament, ascribe to God imperfections of one kind or another. The Quran, on the contrary, declares Him free of all defects, the Most Perfect in Power, Majesty and Holiness. This point will be discussed in detail when we come to the relevant verses.
The Word of God has also come in for much criticism. There is the school which holds the view that revelation is man’s own mental response to the problems on which he reflects. Thus, certainty of faith, which comes of the spokenWord of God, is denied to man, and there remains no distinction between man’s own thoughts and those revealed by God. The Quran exonerates the revealed Books of different religions from the charge that they are not the spoken Word of God but only a reflection of peculiarly sensitive individuals’ own thoughts (4:165). The Quran accepts the Divineorigin of the Books of other religions (3:4; 35:25).
The Prophets of God—Adam, Abraham, Moses, Jesus, Krishna—also have been calumniated unknowingly by their own followers and knowingly by others. The Quran declares them all to be innocent. Belief in the sinlessness of Prophets is among the cardinal beliefs of Islam (6:125). The Quran also proclaims their innocence individually (20:116; 53:38; 20:23; 20:88; 20:91; 2:103; 21:92; 2:88; 19:14).
To sum up, the words لاریب فیه would mean: (1) that the Quran contains nothing that may make one’s mind uneasy; (2) that there is nothing doubtful in it; every teaching and every statement made in it is supported by arguments; (3) that it contains nothing that may bring misery or affliction to an individual or a nation; And (4) that it contains no accusation against, or low opinion about, any object of faith.
The words ھدی للمتقین (guidance for the righteous) bring before us the positive side of the Quran. The reader is assured that the Quran contains not only nothing negative, but also everything positive of the highest order. As explained above, guidance has three stages: (1) showing the right path; (2) leading one to it; and (3) helping one follow it till reaching the goal. The words, guidance for the righteous, therefore, mean that guidance contained in the Quran is limitless, helping man to higher and still higher stages of perfection and making him more and more deserving of the favours of God. The ways and means by which a devotee attains to nearness to his Creator are infinite and unfold themselves one after another without end (29:70). The process of the spiritual advance of man does not stop with death but continues in the life to come (66:9),
The objection has been raised that, if the Quran guides only the righteous, what about those who have not attained righteousness? The objection is groundless. The Quran abounds in verses which prove that it is a guidance not only for the righteous but for all seekers, to whatever stage they may have attained (2:22; 2:186; 3:139; 17:42; 18:55; 30:59).
a
2:24; 10:38; 32:3; 41:43.
b
2:186; 3:139; 31:4.
17
Dhalika is primarily used in the sense of "that," but is also sometimes used in the sense of "this" (Aqrab). Sometimes it is used to indicate the high rank and dignity of the subject to which it refers. Here it signifies that the Book is, as it were, remote from the reader in eminence and loftiness of merit (Fath).
17A
The particle al, like the definite article "the" in the English language, is used to denote a definite object known to the reader. In this sense the word Dhalikal-Kitabu would mean, this is the Book, or this is that Book—the promised Book. The particle is also used to denote the combination of all possible attributes in one individual. The expression thus means, this is a Book which possesses all those excellent qualities which a perfect book should possess. Or it means, this alone is a perfect Book.
18
Raib means, disquietude or uneasiness of mind; doubt; affliction or calamity and evil opinion; false charge or calumny (Aqrab). The verse does not mean that nobody will ever entertain any doubt about the Qur’an. It only means that its teaching is so rational that a right-thinking person, who approaches it with an unbiased mind, will find it a safe and sure guide.
19
Muttaqi is derived from Waqa which has the sense of guarding against that which harms or injures. Wiqayah means, a shield and Ittaqa bihi (Muttaqi is in the nominative case of Ittaqa) means, he took him or it as a shield (Lane). Ubayy bin K‘ab, a distinguished Companion of the Holy Prophet, aptly explains Taqwa by likening Muttaqi to one who walks through thorny bushes, taking all possible care that his clothes are not caught in, and torn by, their branches (Kathir). A Muttaqi, therefore, is one who is ever on his guard against sins and takes God for his shield or shelter and is very regardful of his duty. The words, "a guidance for the righteous," mean that guidance contained in the Qur’an knows no limit. It helps man to attain limitless stage of spiritual perfection and makes him more and more deserving of God’s favours.
وَأَنفِقُوا۟ فِى سَبِيلِ ٱللَّهِ وَلَا تُلْقُوا۟ بِأَيْدِيكُمْ إِلَى ٱلتَّهْلُكَةِ ۛ وَأَحْسِنُوٓا۟ ۛ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُحْسِنِينَ
2:255; 14:32; 47:39; 57:11; 63:11.
2:255; 14:32; 47:39; 57:11; 63:11.
As for the successful prosecution of war money is required, the believers are exhorted to spend freely in the cause of Allah as any hesitancy to do so would result in national ruin.
2:255; 14:32; 47:39; 57:11; 63:11.
Commentary:
As the successful prosecution of war required money, the Faithful are here exhorted to spend in the cause of Allah so that the war which they have been bidden to wage in the defence of their faith may be conducted with efficiency.
The clause, and cast not yourselves into ruin with your own hands, does not mean, as supposed by some ignorant people, that Muslims should spare themselves and do nothing that may endanger their lives. On the contrary, it means that if Muslims will not spend money freely to carry on the war properly, they will be casting themselves into ruins with their own hands; for in that case the enemy will continue to persecute them and will one day wipe them out of existence. This interpretation is borne out by the sayings of some of the Companions themselves (Dawud, Tirmidhi & Jarir).
The clause, and do good, surely Allah loves those who do good, may have four meanings: (1) Either it means, do not spend money yourselves only but give it to your proper brethren also so that they too may be able to take part in the war. (2) Or it means, do not be unjust or cruel to your enemies in your eagerness to bring the war to a speedy end, for Allah loves those who are good to others. Elsewhere the Quran says: Let not the enmity of a people incite you to be unjust. Be just (to all) for that is nearer righteousness, (3) Or it means, think well of your Lord, i.e. do not think that if you spend your money under God’s commandment, He will suffer you to come to ruin thereby. Or (4) it means, perform your duties well and fulfill your obligations faithfully and efficiently. The latter two meanings are supported by the saying of the Companions of the Holy Prophet also (Jarir).
b
2:255; 14:32; 47:39; 57:11; 63:11.
a
2:255; 14:32; 47:39; 57:11; 63:11.
202
Commentary:
As the successful prosecution of war required money, the Faithful are here exhorted to spend in the cause of Allah so that the war which they have been bidden to wage in the defence of their faith may be conducted with efficiency.
The clause, and cast not yourselves into ruin with your own hands, does not mean, as supposed by some ignorant people, that Muslims should spare themselves and do nothing that may endanger their lives. On the contrary, it means that if Muslims will not spend money freely to carry on the war properly, they will be casting themselves into ruins with their own hands; for in that case the enemy will continue to persecute them and will one day wipe them out of existence. This interpretation is borne out by the sayings of some of the Companions themselves (Dawud, Tirmidhi & Jarir).
The clause, and do good, surely Allah loves those who do good, may have four meanings: (1) Either it means, do not spend money yourselves only but give it to your proper brethren also so that they too may be able to take part in the war. (2) Or it means, do not be unjust or cruel to your enemies in your eagerness to bring the war to a speedy end, for Allah loves those who are good to others. Elsewhere the Quran says: Let not the enmity of a people incite you to be unjust. Be just (to all) for that is nearer righteousness, (3) Or it means, think well of your Lord, i.e. do not think that if you spend your money under God’s commandment, He will suffer you to come to ruin thereby. Or (4) it means, perform your duties well and fulfill your obligations faithfully and efficiently. The latter two meanings are supported by the saying of the Companions of the Holy Prophet also (Jarir).
a
2:255; 14:32; 47:39; 57:11; 63:11.
226
As for the successful prosecution of war money is required, the believers are exhorted to spend freely in the cause of Allah as any hesitancy to do so would result in national ruin.
قَالَ فَإِنَّهَا مُحَرَّمَةٌ عَلَيْهِمْ ۛ أَرْبَعِينَ سَنَةً ۛ يَتِيهُونَ فِى ٱلْأَرْضِ ۚ فَلَا تَأْسَ عَلَى ٱلْقَوْمِ ٱلْفَٰسِقِينَ
2:244.
2:244.
When the Israelites behaved in a cowardly manner, God decreed that they should continue to wander in the wilderness for 40 years in order that the life of the desert should invigorate them and infuse in them a new life and should strengthen their morals. In the meantime, the old generation had become practically extinct and the younger generation grew brave and strong enough to conquer the Promised Land.
2:244.
Important Words:
یتیھون (they shall wander in distraction) is derived from تاه meaning: (1) he lost his way in the desert; (2) he was or became confounded or perplexed; (3) he went away in the land confounded or perplexed and was unable to see his right course; (4) his intellect or mind was or became disordered and confused and he perished; (5) he magnified himself or behaved proudly or insolently (Aqrab & Lane).
Commentary:
When the Israelites behaved in a cowardly manner, God decreed that they should remain in the desert for a period of 40 years so that the life of the desert should invigorate them and strengthen their morals. In the mean-time, the old generation became practically extinct and the younger generation grew brave and strong enough to conquer the Promised Land. See also note on 5:24 above. For the relevant portion of the Bible see Num. ch. 14.
b
2:244.
a
2:244.
662
Important Words:
یتیھون (they shall wander in distraction) is derived from تاه meaning: (1) he lost his way in the desert; (2) he was or became confounded or perplexed; (3) he went away in the land confounded or perplexed and was unable to see his right course; (4) his intellect or mind was or became disordered and confused and he perished; (5) he magnified himself or behaved proudly or insolently (Aqrab & Lane).
Commentary:
When the Israelites behaved in a cowardly manner, God decreed that they should remain in the desert for a period of 40 years so that the life of the desert should invigorate them and strengthen their morals. In the mean-time, the old generation became practically extinct and the younger generation grew brave and strong enough to conquer the Promised Land. See also note on 5:24 above. For the relevant portion of the Bible see Num. ch. 14.
a
2:244.
735
When the Israelites behaved in a cowardly manner, God decreed that they should continue to wander in the wilderness for 40 years in order that the life of the desert should invigorate them and infuse in them a new life and should strengthen their morals. In the meantime, the old generation had become practically extinct and the younger generation grew brave and strong enough to conquer the Promised Land.
۞ يَٰٓأَيُّهَا ٱلرَّسُولُ لَا يَحْزُنكَ ٱلَّذِينَ يُسَٰرِعُونَ فِى ٱلْكُفْرِ مِنَ ٱلَّذِينَ قَالُوٓا۟ ءَامَنَّا بِأَفْوَٰهِهِمْ وَلَمْ تُؤْمِن قُلُوبُهُمْ ۛ وَمِنَ ٱلَّذِينَ هَادُوا۟ ۛ سَمَّٰعُونَ لِلْكَذِبِ سَمَّٰعُونَ لِقَوْمٍ ءَاخَرِينَ لَمْ يَأْتُوكَ ۖ يُحَرِّفُونَ ٱلْكَلِمَ مِنۢ بَعْدِ مَوَاضِعِهِۦ ۖ يَقُولُونَ إِنْ أُوتِيتُمْ هَٰذَا فَخُذُوهُ وَإِن لَّمْ تُؤْتَوْهُ فَٱحْذَرُوا۟ ۚ وَمَن يُرِدِ ٱللَّهُ فِتْنَتَهُۥ فَلَن تَمْلِكَ لَهُۥ مِنَ ٱللَّهِ شَيْـًٔا ۚ أُو۟لَٰٓئِكَ ٱلَّذِينَ لَمْ يُرِدِ ٱللَّهُ أَن يُطَهِّرَ قُلُوبَهُمْ ۚ لَهُمْ فِى ٱلدُّنْيَا خِزْىٌ ۖ وَلَهُمْ فِى ٱلْءَاخِرَةِ عَذَابٌ عَظِيمٌ
یعنی قرآن کریم آکر سنتے ہیں۔ پھر اس کا غلط مفہوم لوگوں میں پھیلاتے ہیں تا لوگ مسلمانوں پر اعتراض کریں۔
9:47.
2:76; 3:79; 4:47.
The expression may also mean, (1) they listen in order to lie; (2) they accept as true the lies which others utter about the Holy Prophet.
9:47.
2:76; 3:79; 4:47.
Commentary:
The expression سماعون للکذب (who would fondly listen to any lie) is capable of bearing two meanings: (1) they listen to you in order to lie, i.e. they come to you so that they may listen to your words, and then go out and distort and twist your words and their meanings before their own people and ascribe to you things which you did not say or mean; (2) they hearken to lies and accept them, i.e. they believe the lies which others utter about you and accept them as true. Similarly, the clause سماعون لقوم آخرین (who listen for conveying it to another people) means: (1) they listen (to you) for the sake of another people; i.e. they come and listen to what you say in order to report it to another people; (2) they believe what others say about you and take it as true.
c
9:47.
d
2:76; 3:79; 4:47.
1
یعنی قرآن کریم آکر سنتے ہیں۔ پھر اس کا غلط مفہوم لوگوں میں پھیلاتے ہیں تا لوگ مسلمانوں پر اعتراض کریں۔
a
9:47.
b
2:76; 3:79; 4:47.
673
Commentary:
The expression سماعون للکذب (who would fondly listen to any lie) is capable of bearing two meanings: (1) they listen to you in order to lie, i.e. they come to you so that they may listen to your words, and then go out and distort and twist your words and their meanings before their own people and ascribe to you things which you did not say or mean; (2) they hearken to lies and accept them, i.e. they believe the lies which others utter about you and accept them as true. Similarly, the clause سماعون لقوم آخرین (who listen for conveying it to another people) means: (1) they listen (to you) for the sake of another people; i.e. they come and listen to what you say in order to report it to another people; (2) they believe what others say about you and take it as true.
a
9:47.
b
2:76; 3:79; 4:47.
746
The expression may also mean, (1) they listen in order to lie; (2) they accept as true the lies which others utter about the Holy Prophet.
وَإِذْ أَخَذَ رَبُّكَ مِنۢ بَنِىٓ ءَادَمَ مِن ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلَىٰٓ أَنفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ ۖ قَالُوا۟ بَلَىٰ ۛ شَهِدْنَآ ۛ أَن تَقُولُوا۟ يَوْمَ ٱلْقِيَٰمَةِ إِنَّا كُنَّا عَنْ هَٰذَا غَٰفِلِينَ
43:38.
这节经文可能论到, 创造并控制宇宙的安拉的存在的明证是埋置在人类本性中的; (30:31) 或者它可能意指安拉使者的降现, 那些使者向人们指出通往安拉的道路。“阿丹子孙的后代” 这句话, 意指安拉派遣天使到他们那里去的每一个时代的人们。实际上, 正是每一个新先知的降临才引起安拉的质问, “我不是你们的养主?” 这个质问意旨, 当安拉为人类提供粮食时, 也给他们的道德和精神发展提供条件。他们如何能否定他是他们的养主呢? 人们确实由于反对他们的先知而做反对他们自己的证明; 因为在这种情况下, 他们不能以推托作为掩护来说自己不知道有安拉, 或者不知道他的经典或赏罚时候。
43:38.
The verse may refer to the evidence embedded in the very nature of man about the existence of the Supreme Being Who has created the universe and controls it (30:31). Or it may refer to the appearance of Divine Prophets who show the way to God, the expression 'offspring from the children of Adam,' signifying the people of every age to whom a Messenger of God is sent. It is, in fact, the advent of every new Messenger which prompts the Divine query, Am I not your Lord? The query signifies that when God has made provision for the physical sustenance of man as well as for his moral and spiritual development, how can he deny His Lordship. It is indeed by rejecting their Prophet that men bear witness against themselves; for in that case they cannot take shelter behind the excuse that they did not know God or His Law or the Day of Judgment.
43:83.
Important Words:
ظھور (loins) is the plural of ظھر (back) which is derived from ظھر which means, it was or became apparent, open, plain or evident. ظھر means, among other things, the back; the part extending from the lower portion of the neck to the nearest part of the buttocks. Elsewhere the Quran uses the more familiar word اصلاب (4:24), i.e. loins. So in the text the word has been rightly translated as "loins".
Commentary:
The verse may be interpreted in two ways. It may either be taken to refer to the inborn idea in man about the existence of a Supreme Being Who has created and Who governs the universe. God has embedded this idea in the very nature of man so that he may be admonished thereby and seek a way towards his Maker. The expression, out of their loins, supports this interpretation. It should not, however, be supposed that the dialogue actually took place. The words are simply meant to express a state of affairs.
The second interpretation relates to the appearance of Prophets whom God sends to show people His way. In this case it is worthy of note that when speaking about "making them witnesses against their ownselves", the verse does not mention Adam but the children of Adam, which points to the fact that the expression, "offspring from the children of Adam", means the people of every new age or era to whom a Messenger of God is sent. It is, in fact, the advent of every new Messenger that prompts the Divine query, Am I not your Lord? The query asserts that when God has made a provision for the physical sustenance of mankind as well as for their moral and spiritual development, they cannot deny His lordship. To this question the only possible reply can be, Yea, we do bear witness. It is indeed only through the rejection of their Prophet that the people of an age become witnesses against themselves; for in that case they cannot take shelter behind the excuse that they did not know God or His Law or the Day of Judgement.
d
43:38.
527
这节经文可能论到, 创造并控制宇宙的安拉的存在的明证是埋置在人类本性中的; (30:31) 或者它可能意指安拉使者的降现, 那些使者向人们指出通往安拉的道路。“阿丹子孙的后代” 这句话, 意指安拉派遣天使到他们那里去的每一个时代的人们。实际上, 正是每一个新先知的降临才引起安拉的质问, “我不是你们的养主?” 这个质问意旨, 当安拉为人类提供粮食时, 也给他们的道德和精神发展提供条件。他们如何能否定他是他们的养主呢? 人们确实由于反对他们的先知而做反对他们自己的证明; 因为在这种情况下, 他们不能以推托作为掩护来说自己不知道有安拉, 或者不知道他的经典或赏罚时候。
a
43:83.
1061
Important Words:
ظھور (loins) is the plural of ظھر (back) which is derived from ظھر which means, it was or became apparent, open, plain or evident. ظھر means, among other things, the back; the part extending from the lower portion of the neck to the nearest part of the buttocks. Elsewhere the Quran uses the more familiar word اصلاب (4:24), i.e. loins. So in the text the word has been rightly translated as "loins".
Commentary:
The verse may be interpreted in two ways. It may either be taken to refer to the inborn idea in man about the existence of a Supreme Being Who has created and Who governs the universe. God has embedded this idea in the very nature of man so that he may be admonished thereby and seek a way towards his Maker. The expression, out of their loins, supports this interpretation. It should not, however, be supposed that the dialogue actually took place. The words are simply meant to express a state of affairs.
The second interpretation relates to the appearance of Prophets whom God sends to show people His way. In this case it is worthy of note that when speaking about "making them witnesses against their ownselves", the verse does not mention Adam but the children of Adam, which points to the fact that the expression, "offspring from the children of Adam", means the people of every new age or era to whom a Messenger of God is sent. It is, in fact, the advent of every new Messenger that prompts the Divine query, Am I not your Lord? The query asserts that when God has made a provision for the physical sustenance of mankind as well as for their moral and spiritual development, they cannot deny His lordship. To this question the only possible reply can be, Yea, we do bear witness. It is indeed only through the rejection of their Prophet that the people of an age become witnesses against themselves; for in that case they cannot take shelter behind the excuse that they did not know God or His Law or the Day of Judgement.
c
43:38.
1070
The verse may refer to the evidence embedded in the very nature of man about the existence of the Supreme Being Who has created the universe and controls it (30:31). Or it may refer to the appearance of Divine Prophets who show the way to God, the expression 'offspring from the children of Adam,' signifying the people of every age to whom a Messenger of God is sent. It is, in fact, the advent of every new Messenger which prompts the Divine query, Am I not your Lord? The query signifies that when God has made provision for the physical sustenance of man as well as for his moral and spiritual development, how can he deny His Lordship. It is indeed by rejecting their Prophet that men bear witness against themselves; for in that case they cannot take shelter behind the excuse that they did not know God or His Law or the Day of Judgment.
أَلَمْ يَأْتِكُمْ نَبَؤُا۟ ٱلَّذِينَ مِن قَبْلِكُمْ قَوْمِ نُوحٍ وَعَادٍ وَثَمُودَ ۛ وَٱلَّذِينَ مِنۢ بَعْدِهِمْ ۛ لَا يَعْلَمُهُمْ إِلَّا ٱللَّهُ ۚ جَآءَتْهُمْ رُسُلُهُم بِٱلْبَيِّنَٰتِ فَرَدُّوٓا۟ أَيْدِيَهُمْ فِىٓ أَفْوَٰهِهِمْ وَقَالُوٓا۟ إِنَّا كَفَرْنَا بِمَآ أُرْسِلْتُم بِهِۦ وَإِنَّا لَفِى شَكٍّ مِّمَّا تَدْعُونَنَآ إِلَيْهِ مُرِيبٍ
9:70; 40:32; 50:13-15.
9:70; 40:32; 50:13-15.
These words indicate that Prophets were also raised among nations other than the progeny of Abraham, for, the tribes of ‘Ad and Thamud were followed by some other peoples whom 'none knows now save Allah,' whereas the Prophets that appeared among the progeny of Abraham have been mentioned both in the Qur’an and the Bible.
The words mean that disbelievers thrust their hands into their own mouths in amazement at the high-sounding claims of the Prophets. Or they bit their hands in rage at what the Prophets said. Or they put their hands on the mouths of the Prophets so as to silence them and make them cease talking about their claims.
9:70; 40:32; 50:13-15.
Important Words:
نبأ (tidings) is the noun-infinitive, from نبأ (naba’a). They say انباہ ایاہ i.e. he informed him of it. نبأ means, information or a piece of information; an announcement; news or tidings; an account; a narrative or story; an announcement of great utility, from which results either great knowledge or predominance of opinion; news which fills the heart of a person with horror and makes it tremble (Lane, Aqrab & Kulliyat).
ایدیھم (their hands). ایدی is the plural of ید which among other things means, the arm from the shoulder-joint to the extremities of the fingers; palm of the hand; honour; dignity; power; predominance or mastery; good or favour done to a person (Aqrab & Lane). See also 5:65; 9:29.
Commentary:
The words, and those after them. None knows them now save Allah, clearly indicate that Prophets were also raised among nations other than the progeny of Abraham, for, as the verse makes clear, the tribes of ‘Ad and Thamud were followed by some about whom None knows now save Allah, whereas the Prophets that appeared among the progeny of Abraham have been mentioned both in the Quran and the Bible. So the words, None knows them now save Allah, evidently refer to Prophets other than those that appeared among the descendants of Abraham. The words signify that the Prophets referred to have not been mentioned in any of the revealed Books which have remained partially or wholly intact.
The words, they turned their hands to their mouths, have been taken by some commentators to mean that disbelievers turned their hands to their own mouths in amazement at the high-sounding claims of the Prophets. To express wonder in this way is really a form of derision. In this sense the expression would mean that disbelievers treated the Prophets of God with contempt. The words may, however, also mean that disbelievers put their hands on their mouths in a way so as to wish the Prophets to be silent and cease talking about their claims. It is a general practice that when a person desires another person to keep silent, he sometimes puts his hand or occasionally one of his fingers on his own mouth as a sign for the other person to keep silent.
Taking the word ید in the sense of favour or gift, the expression would mean that disbelievers threw the favours of the Prophet in their faces, telling them to keep their teachings to themselves as they (the disbelievers) did not want them. The words that follow support this meaning.
e
9:70; 40:32; 50:13-15.
a
9:70; 40:32; 50:13-15.
1664
Important Words:
نبأ (tidings) is the noun-infinitive, from نبأ (naba’a). They say انباہ ایاہ i.e. he informed him of it. نبأ means, information or a piece of information; an announcement; news or tidings; an account; a narrative or story; an announcement of great utility, from which results either great knowledge or predominance of opinion; news which fills the heart of a person with horror and makes it tremble (Lane, Aqrab & Kulliyat).
ایدیھم (their hands). ایدی is the plural of ید which among other things means, the arm from the shoulder-joint to the extremities of the fingers; palm of the hand; honour; dignity; power; predominance or mastery; good or favour done to a person (Aqrab & Lane). See also 5:65; 9:29.
Commentary:
The words, and those after them. None knows them now save Allah, clearly indicate that Prophets were also raised among nations other than the progeny of Abraham, for, as the verse makes clear, the tribes of ‘Ad and Thamud were followed by some about whom None knows now save Allah, whereas the Prophets that appeared among the progeny of Abraham have been mentioned both in the Quran and the Bible. So the words, None knows them now save Allah, evidently refer to Prophets other than those that appeared among the descendants of Abraham. The words signify that the Prophets referred to have not been mentioned in any of the revealed Books which have remained partially or wholly intact.
The words, they turned their hands to their mouths, have been taken by some commentators to mean that disbelievers turned their hands to their own mouths in amazement at the high-sounding claims of the Prophets. To express wonder in this way is really a form of derision. In this sense the expression would mean that disbelievers treated the Prophets of God with contempt. The words may, however, also mean that disbelievers put their hands on their mouths in a way so as to wish the Prophets to be silent and cease talking about their claims. It is a general practice that when a person desires another person to keep silent, he sometimes puts his hand or occasionally one of his fingers on his own mouth as a sign for the other person to keep silent.
Taking the word ید in the sense of favour or gift, the expression would mean that disbelievers threw the favours of the Prophet in their faces, telling them to keep their teachings to themselves as they (the disbelievers) did not want them. The words that follow support this meaning.
c
9:70; 40:32; 50:13-15.
1456
These words indicate that Prophets were also raised among nations other than the progeny of Abraham, for, the tribes of ‘Ad and Thamud were followed by some other peoples whom 'none knows now save Allah,' whereas the Prophets that appeared among the progeny of Abraham have been mentioned both in the Qur’an and the Bible.
1457
The words mean that disbelievers thrust their hands into their own mouths in amazement at the high-sounding claims of the Prophets. Or they bit their hands in rage at what the Prophets said. Or they put their hands on the mouths of the Prophets so as to silence them and make them cease talking about their claims.