اٰلِہَۃً
Appears 12 times in Quran
Occurrences in Quran
Found 12 verses containing "اٰلِہَۃً".
قُلۡ اَیُّ شَیۡءٍ اَکۡبَرُ شَہٰدَۃً ۖ قُلِ اللّٰہُ ۖ شَہِیۡدٌۢ بَیۡنِیۡ وَبَیۡنَکُمۡ ۚ وَاُوۡحِیَ اِلَیَّ ہٰذَا الۡقُرۡاٰنُ لِاُنۡذِرَکُمۡ بِہٖ وَمَنۡۢ بَلَغَ ۚ اَئِنَّکُمۡ لَتَشۡہَدُوۡنَ اَنَّ مَعَ اللّٰہِ اٰلِہَۃً اُخۡرٰی ۚ قُل لَّاۤ اَشۡہَدُ ۚ قُلۡ اِنَّمَا ہُوَ اِلٰہٌ وّٰحِدٌ وَّاِنَّنِیۡ بَرِیۡٓءٌ مِّمَّا تُشۡرِکُوۡنَ
4:167; 13:44; 29:53.
安拉以三种不同方式作证--------以 «古兰经» 的启示作证。这是第一种作证方式。第二种和第三种作证方式将在以下的经文中谈及。
4:167; 13:44; 29:53.
God bears witness in three different ways,—by the revelation of the Qur’an. This is the first witness. The second and the third witnesses are mentioned in the following verses.
4:167; 13:44; 29:53.
Commentary:
God Himself answers the question which He has put in the beginning of the verse; for the disbelievers did not know how to answer. They could not think that God also could bear witness. The answer has been given by God in order to instruct and teach believers.
Now the question is, how does God bear witness? This verse and the next two mention three ways by which God bears witness to the truth of the Holy Prophet. The first is by means of the Quran. This Quran has been revealed to me, the verse calls upon the Holy Prophet to say, so that with it I may warn you and whomsoever it reaches. These words signify that whosoever opposes the Quran and obstructs it will be visited by Divine punishment. This punishment will constitute God’s testimony to the truth of the Holy Prophet. The second and the third ways by which God bears witness are mentioned in the verses that follow.
g
4:167; 13:44; 29:53.
419
安拉以三种不同方式作证--------以 «古兰经» 的启示作证。这是第一种作证方式。第二种和第三种作证方式将在以下的经文中谈及。
a
4:167; 13:44; 29:53.
767
Commentary:
God Himself answers the question which He has put in the beginning of the verse; for the disbelievers did not know how to answer. They could not think that God also could bear witness. The answer has been given by God in order to instruct and teach believers.
Now the question is, how does God bear witness? This verse and the next two mention three ways by which God bears witness to the truth of the Holy Prophet. The first is by means of the Quran. This Quran has been revealed to me, the verse calls upon the Holy Prophet to say, so that with it I may warn you and whomsoever it reaches. These words signify that whosoever opposes the Quran and obstructs it will be visited by Divine punishment. This punishment will constitute God’s testimony to the truth of the Holy Prophet. The second and the third ways by which God bears witness are mentioned in the verses that follow.
d
4:167; 13:44; 29:53.
833
God bears witness in three different ways,—by the revelation of the Qur’an. This is the first witness. The second and the third witnesses are mentioned in the following verses.
۞ وَاِذۡ قَالَ اِبۡرٰہِیۡمُ لِاَبِیۡہِ اٰزَرَ اَتَتَّخِذُ اَصۡنَامًا اٰلِہَۃً ۖ اِنِّیۡۤ اَرٰٮکَ وَقَوۡمَکَ فِیۡ ضَلٰلٍ مُّبِیۡنٍ
19:43.
«旧约全书» 中, 伊布拉欣父亲的名字叫特拉 (Terah) (创始记11:26), 而«新约全书»中, 他叫他拉 (Tharah) «路加» 3:34)。«塔尔姆德» (Talmud) 同意 «路加» 的意见。Eusebius (尤西比斯,) 基督教会历史之父, 称呼伊布拉欣的父亲的名字为阿他尔 (Athar) (Sale)。这表明, 即使在犹太教人之间, 对伊布拉欣的父亲的名字意见也不统一。尤西比斯一定有强力的理由, 才和 «创始记» 和 «路加» 的意见不同。正确的形式看来是阿他尔 (Athar), 后来才改成他拉 (Tharah) 或特拉 (Terah)。阿他尔 (Athar) 与 «古兰经» 中的阿泽尔 (Azar) 那一名字非常相似, 只是在发音上稍微有些不同, 两种形式几乎全同。基督教作家, 因此, 对 «古兰经» 中称伊布拉欣的父亲为阿泽尔这一点没有争论的理由。再者, 伊布拉欣的父亲在 «塔尔姆德» (Talmud) 中也叫泽拉 (Zarah), (Sale) 而泽拉 (Zarah) 和阿泽尔 (Azar) 两字约略相同。这表明 «古兰经» 中的译名要可靠得多。此外, 阿泽尔被称为伊布拉欣的 اَبْ (Ab, 父亲) (26:87), اَبْ (Ab, 父亲) 这一单词可用於父亲、伯 (叔) 父和祖父, 等等。在2:133节经文中, 伊司马仪是雅尔孤布的伯父, 也被称作是他的 اَبْ (Ab, 父亲), 但不是他真正的父亲。伊布拉欣答应过阿泽尔, 他的 اَبْ (Ab, 父亲), 向安拉祈求宽恕他, 但当他开始知道阿泽尔是安拉的敌人时, 他放弃了为他祈祷的诺言; 实际上他是被禁止这样做的 (9:114)。可是, 在14:42节经文中, 伊布拉欣为他的 وَالِدْ (Walid) 祈祷, 而 Walid 这个单词只用於父亲。这样说明, 阿泽尔 (آذَرْ, Azar) 被称作伊布拉欣的 اَبْ (Ab, 父亲), 但不是他父亲。很可能是他的姨父、舅父、姑父或叔伯。 «圣经» 中有几段也支持这一推断。伊布拉欣娶了特拉的女儿莎拉 (سَارَه, Sarah)。(«创始记» 20:12) 这说明特拉 (Terah) 不是他的父亲, 因为他不可能娶他的亲姐妹。这看来是, 他的父亲死了, 他由叔伯、舅父、姨父或姑父阿泽尔即阿他尔抚养长大, 后者把女儿莎拉嫁给了他。由於阿泽尔把伊布拉欣养大, 像是他的父亲, 后者看来曾经被叫过他的儿子, 这样就造成了把阿泽尔即阿他尔当作伊布拉欣的真父亲的这种错误。在 «塔尔姆德» 中也可看到, 阿泽尔迫害伊布拉欣, 为了打坏偶像的犯法行为把他带到国王那里, 假如阿泽尔是伊布拉欣的父亲, 他就不会对亲儿子采取这样极端的步骤了。
19:43.
In the Old Testament the name of Abraham’s father is given as Terah (Gen.11: 26) and in the New Testament (Luke, 3: 34) it is Tharah. The Talmud agrees with Luke. Eusebius, the father of ecclesiastical history, gives Athar as the name of Abraham’s father (Sale). This shows that even among the Jews there existed no unanimity of opinion about the name of Abraham’s father. Eusebius must have strong reasons for differing from Genesis and Luke. The correct form appears to be Athar, which later became changed into Tharah or Terah. Athar closely resembles the name given in the Qur’an (Azar), only there is a slight difference of pronunciation, the two forms being almost identical. Christian writers, therefore, have no reason to quarrel with the Qur’an for calling Abraham’s father by the name Azar. Moreover, Abraham’s father is also called Zarah in the Talmud (Sale), and Zarah is approximately the same as Azar. This shows that the Quranic version is much more reliable. Besides, Azar has been called Ab
19:43.
Important Words:
اب (father) which is originally ابو gives the following meanings: a father; an ancestor; a paternal uncle. ابوالمرأة means, the woman’s husband. ابوالمثوی means, master or owner of the dwelling (Lane). See also 4:12.
آزر (Azar). For the discussion of the word and the relationship of Azar with Abraham see under Commentary below. The word is considered by some to be of non-Arabic origin, though in Arabic too it has a root. Thus آزر النبات means, the vegetation grew thick and strong. آزر فلانا means, he strengthened such and such a person. آزرہ means, he sympathized with and helped him (Aqrab). The name, which thus appears to be attributive, was given to Azar probably because he helped his people in establishing idol-worship. According to Mujahid, آزر was originally the name of an idol (Qadir).
Commentary:
With this verse the Quran turns to an account of Abraham, which is given here for two reasons: Firstly, because it is the idolatrous Quraish that are chiefly addressed in these verses and they revered Abraham as their progenitor and patriarch. Hence, by giving an account of Abraham, God wants to tell the Quraish that their great ancestor Abraham was also, like the Holy Prophet, opposed to idolatry, which shows that idol-worship is a later innovation. Secondly, by means of this account, God wants to impress upon idolaters the hollow and unsound foundation on which stands the belief and practice of idol-worship and the absurd ideas which give rise to idolatry.
In the present verse Abraham is represented as arguing with his اب (father) on the subject of idolatry. This اب (father) is here named Azar. Now we have to see in what relation this man stood to Abraham and what his true name was. Christian writers have criticized the Quran on the, ground that it calls Abraham’s father by the name Azar while his true name was Terah. It is true that in Gen. 11:26 Abraham’s father is named Terah. But it is equally true that in Luke 3: 34 Abraham is called the son of Thara and not Terah. The reader should note the change not only in the first consonant but also in the vowel that follows. The Talmud also gives the name of Abraham’s father as Thara. Eusebius, the great Church historian, who has been rightly styled the Father of Ecclesiastical History, gives, in spite of Gen. 11:26 and Luke: 3: 34, which could not be unknown to him, Athar as the name of Abraham’s father (Sale). This clearly shows that even among the Jews there existed no unanimity as to the name of Abraham’s father. The fact that Eusebius, followed neither Gen. 11:26, nor Luke 3: 34 shows that he had strong reasons to differ from these two well-known sources. The correct form thus appears to be Athar, which later became changed into Thara or Terah. Now the form adopted by Eusebius is almost, if not exactly, the same as given by the Quran. If there is any difference, it is only that of pronunciation; otherwise both forms, i.e. Azar and Athar, are identical. Christians have, therefore, no reason to quarrel with the Quran for calling Abraham’s father by the name Azar. It may also be noted that Abraham’s father is also called Zarah in the Talmud (Sale) and Zarah is approximately the same as Azar. All this goes to prove not only that the Quran is not wrong on calling the father of Abraham by the name Azar, but also that the Quranic version is much more reliable than that of the Bible.
The next question we have to consider is that of the relationship in which Azar stood to Abraham. In the Quran, he has been called Abraham’s اب (ab), a word applied, as shown under Important Words, not only to father but also to uncle, grandfather, etc. who stand in the position of a father. From the Quran it appears that Azar, though called the (ab) of Abraham, was not really his father. In 9:114 we are told that Abraham had made a promise to Azar, his اب (ab), to pray to God for his forgiveness, but when he came to know that he was an enemy of God, he abstained from praying for him and was actually forbidden to do so (see also 26:87 where again Azar is spoken as the اب of Abraham). Elsewhere, however, the Quran itself records a prayer of Abraham which he offered in the last days of his life, after he had built the Ka‘bah in company with his son, Ishmael. In this prayer, Abraham prays for his father and is not forbidden to pray for him; but here Abraham does not use for him the word اب but والد (14:42). Now, as has already been stated, the word ابmay be applied to a person other than the real father, but the word والد (walid) which means "the begetter" is applied to none but the actual father. This clearly shows that Azar who has been called the اب (ab) of Abraham was a different person from the والد (walid) of Abraham. He was probably his uncle.
Some passages of the Bible also support this conclusion. We are told that Abraham married Sarah, the daughter of Terah (Gen. 20:12). This shows that Terah was not his real father, for in that case he could not marry Terah’s daughter, his own sister. It appears that his father being dead, he was brought up by his uncle, Azar or Athar, who gave him his daughter Sarah in marriage. As Azar brought up Abraham and was in the position of a father to him, the latter came to be ascribed to him as a son, and this led to the error of Azar or Athar being taken as the real father of Abraham. Again, from the Talmud it appears that Azar prosecuted Abraham and presented him before the king for the offence of breaking idols. If Azar had been the real father of Abraham, he would not have followed such a course against his own son.
e
19:43.
432
«旧约全书» 中, 伊布拉欣父亲的名字叫特拉 (Terah) (创始记11:26), 而«新约全书»中, 他叫他拉 (Tharah) «路加» 3:34)。«塔尔姆德» (Talmud) 同意 «路加» 的意见。Eusebius (尤西比斯,) 基督教会历史之父, 称呼伊布拉欣的父亲的名字为阿他尔 (Athar) (Sale)。这表明, 即使在犹太教人之间, 对伊布拉欣的父亲的名字意见也不统一。尤西比斯一定有强力的理由, 才和 «创始记» 和 «路加» 的意见不同。正确的形式看来是阿他尔 (Athar), 后来才改成他拉 (Tharah) 或特拉 (Terah)。阿他尔 (Athar) 与 «古兰经» 中的阿泽尔 (Azar) 那一名字非常相似, 只是在发音上稍微有些不同, 两种形式几乎全同。基督教作家, 因此, 对 «古兰经» 中称伊布拉欣的父亲为阿泽尔这一点没有争论的理由。再者, 伊布拉欣的父亲在 «塔尔姆德» (Talmud) 中也叫泽拉 (Zarah), (Sale) 而泽拉 (Zarah) 和阿泽尔 (Azar) 两字约略相同。这表明 «古兰经» 中的译名要可靠得多。此外, 阿泽尔被称为伊布拉欣的 اَبْ (Ab, 父亲) (26:87), اَبْ (Ab, 父亲) 这一单词可用於父亲、伯 (叔) 父和祖父, 等等。在2:133节经文中, 伊司马仪是雅尔孤布的伯父, 也被称作是他的 اَبْ (Ab, 父亲), 但不是他真正的父亲。伊布拉欣答应过阿泽尔, 他的 اَبْ (Ab, 父亲), 向安拉祈求宽恕他, 但当他开始知道阿泽尔是安拉的敌人时, 他放弃了为他祈祷的诺言; 实际上他是被禁止这样做的 (9:114)。可是, 在14:42节经文中, 伊布拉欣为他的 وَالِدْ (Walid) 祈祷, 而 Walid 这个单词只用於父亲。这样说明, 阿泽尔 (آذَرْ, Azar) 被称作伊布拉欣的 اَبْ (Ab, 父亲), 但不是他父亲。很可能是他的姨父、舅父、姑父或叔伯。 «圣经» 中有几段也支持这一推断。伊布拉欣娶了特拉的女儿莎拉 (سَارَه, Sarah)。(«创始记» 20:12) 这说明特拉 (Terah) 不是他的父亲, 因为他不可能娶他的亲姐妹。这看来是, 他的父亲死了, 他由叔伯、舅父、姨父或姑父阿泽尔即阿他尔抚养长大, 后者把女儿莎拉嫁给了他。由於阿泽尔把伊布拉欣养大, 像是他的父亲, 后者看来曾经被叫过他的儿子, 这样就造成了把阿泽尔即阿他尔当作伊布拉欣的真父亲的这种错误。在 «塔尔姆德» 中也可看到, 阿泽尔迫害伊布拉欣, 为了打坏偶像的犯法行为把他带到国王那里, 假如阿泽尔是伊布拉欣的父亲, 他就不会对亲儿子采取这样极端的步骤了。
a
19:43.
820
Important Words:
اب (father) which is originally ابو gives the following meanings: a father; an ancestor; a paternal uncle. ابوالمرأة means, the woman’s husband. ابوالمثوی means, master or owner of the dwelling (Lane). See also 4:12.
آزر (Azar). For the discussion of the word and the relationship of Azar with Abraham see under Commentary below. The word is considered by some to be of non-Arabic origin, though in Arabic too it has a root. Thus آزر النبات means, the vegetation grew thick and strong. آزر فلانا means, he strengthened such and such a person. آزرہ means, he sympathized with and helped him (Aqrab). The name, which thus appears to be attributive, was given to Azar probably because he helped his people in establishing idol-worship. According to Mujahid, آزر was originally the name of an idol (Qadir).
Commentary:
With this verse the Quran turns to an account of Abraham, which is given here for two reasons: Firstly, because it is the idolatrous Quraish that are chiefly addressed in these verses and they revered Abraham as their progenitor and patriarch. Hence, by giving an account of Abraham, God wants to tell the Quraish that their great ancestor Abraham was also, like the Holy Prophet, opposed to idolatry, which shows that idol-worship is a later innovation. Secondly, by means of this account, God wants to impress upon idolaters the hollow and unsound foundation on which stands the belief and practice of idol-worship and the absurd ideas which give rise to idolatry.
In the present verse Abraham is represented as arguing with his اب (father) on the subject of idolatry. This اب (father) is here named Azar. Now we have to see in what relation this man stood to Abraham and what his true name was. Christian writers have criticized the Quran on the, ground that it calls Abraham’s father by the name Azar while his true name was Terah. It is true that in Gen. 11:26 Abraham’s father is named Terah. But it is equally true that in Luke 3: 34 Abraham is called the son of Thara and not Terah. The reader should note the change not only in the first consonant but also in the vowel that follows. The Talmud also gives the name of Abraham’s father as Thara. Eusebius, the great Church historian, who has been rightly styled the Father of Ecclesiastical History, gives, in spite of Gen. 11:26 and Luke: 3: 34, which could not be unknown to him, Athar as the name of Abraham’s father (Sale). This clearly shows that even among the Jews there existed no unanimity as to the name of Abraham’s father. The fact that Eusebius, followed neither Gen. 11:26, nor Luke 3: 34 shows that he had strong reasons to differ from these two well-known sources. The correct form thus appears to be Athar, which later became changed into Thara or Terah. Now the form adopted by Eusebius is almost, if not exactly, the same as given by the Quran. If there is any difference, it is only that of pronunciation; otherwise both forms, i.e. Azar and Athar, are identical. Christians have, therefore, no reason to quarrel with the Quran for calling Abraham’s father by the name Azar. It may also be noted that Abraham’s father is also called Zarah in the Talmud (Sale) and Zarah is approximately the same as Azar. All this goes to prove not only that the Quran is not wrong on calling the father of Abraham by the name Azar, but also that the Quranic version is much more reliable than that of the Bible.
The next question we have to consider is that of the relationship in which Azar stood to Abraham. In the Quran, he has been called Abraham’s اب (ab), a word applied, as shown under Important Words, not only to father but also to uncle, grandfather, etc. who stand in the position of a father. From the Quran it appears that Azar, though called the (ab) of Abraham, was not really his father. In 9:114 we are told that Abraham had made a promise to Azar, his اب (ab), to pray to God for his forgiveness, but when he came to know that he was an enemy of God, he abstained from praying for him and was actually forbidden to do so (see also 26:87 where again Azar is spoken as the اب of Abraham). Elsewhere, however, the Quran itself records a prayer of Abraham which he offered in the last days of his life, after he had built the Ka‘bah in company with his son, Ishmael. In this prayer, Abraham prays for his father and is not forbidden to pray for him; but here Abraham does not use for him the word اب but والد (14:42). Now, as has already been stated, the word ابmay be applied to a person other than the real father, but the word والد (walid) which means "the begetter" is applied to none but the actual father. This clearly shows that Azar who has been called the اب (ab) of Abraham was a different person from the والد (walid) of Abraham. He was probably his uncle.
Some passages of the Bible also support this conclusion. We are told that Abraham married Sarah, the daughter of Terah (Gen. 20:12). This shows that Terah was not his real father, for in that case he could not marry Terah’s daughter, his own sister. It appears that his father being dead, he was brought up by his uncle, Azar or Athar, who gave him his daughter Sarah in marriage. As Azar brought up Abraham and was in the position of a father to him, the latter came to be ascribed to him as a son, and this led to the error of Azar or Athar being taken as the real father of Abraham. Again, from the Talmud it appears that Azar prosecuted Abraham and presented him before the king for the offence of breaking idols. If Azar had been the real father of Abraham, he would not have followed such a course against his own son.
b
19:43.
864
In the Old Testament the name of Abraham’s father is given as Terah (Gen.11: 26) and in the New Testament (Luke, 3: 34) it is Tharah. The Talmud agrees with Luke. Eusebius, the father of ecclesiastical history, gives Athar as the name of Abraham’s father (Sale). This shows that even among the Jews there existed no unanimity of opinion about the name of Abraham’s father. Eusebius must have strong reasons for differing from Genesis and Luke. The correct form appears to be Athar, which later became changed into Tharah or Terah. Athar closely resembles the name given in the Qur’an (Azar), only there is a slight difference of pronunciation, the two forms being almost identical. Christian writers, therefore, have no reason to quarrel with the Qur’an for calling Abraham’s father by the name Azar. Moreover, Abraham’s father is also called Zarah in the Talmud (Sale), and Zarah is approximately the same as Azar. This shows that the Quranic version is much more reliable. Besides, Azar has been called Ab
ہٰٓؤُلَآءِ قَوۡمُنَا اتَّخَذُوۡا مِنۡ دُوۡنِہٖۤ اٰلِہَۃً ۖ لَّوۡلَا یَاۡتُوۡنَ عَلَیۡہِمۡ بِسُلۡطٰنٍۭ بَیِّنٍ ۖ فَمَنۡ اَظۡلَمُ مِمَّنِ افۡتَرٰی عَلَی اللّٰہِ کَذِبًا
قرآن مجید میں مثبت کے الفاظ ہیں۔ مگر اردو میں صحیح ترجمہ ’’کوئی نہیں‘‘ کے ساتھ ہو سکتا ہے۔ ہم نے الفاظ قرآنی کو قائم رکھنے کے لئے مثبت ترجمہ ہی قائم رکھا ہے۔ کیونکہ اس سے مطلب سمجھ میں آجاتا ہے۔
6:145; 7:38; 10:18; 11:19.
21:25; 25:4.
The people to whom the Dwellers of the Cave belonged were idol-worshippers. Such were the Romans.
21:25; 25:4.
6:145; 7:38; 10:18; 11:19.
Commentary:
By using the words "our people" the verse shows that the people to whom the Dwellers of the Cave belonged were idol-worshippers. Such were the Romans who worshipped idols.
a
21:25; 25:4.
b
6:145; 7:38; 10:18; 11:19.
1
قرآن مجید میں مثبت کے الفاظ ہیں۔ مگر اردو میں صحیح ترجمہ ’’کوئی نہیں‘‘ کے ساتھ ہو سکتا ہے۔ ہم نے الفاظ قرآنی کو قائم رکھنے کے لئے مثبت ترجمہ ہی قائم رکھا ہے۔ کیونکہ اس سے مطلب سمجھ میں آجاتا ہے۔
a
21:25; 25:4.
b
6:145; 7:38; 10:18; 11:19.
2056
Commentary:
By using the words "our people" the verse shows that the people to whom the Dwellers of the Cave belonged were idol-worshippers. Such were the Romans who worshipped idols.
a
6:145; 7:38; 10:18; 11:19.
b
21:25; 25:4.
1672
The people to whom the Dwellers of the Cave belonged were idol-worshippers. Such were the Romans.
لَوۡ کَانَ ہٰٓؤُلَآءِ اٰلِہَۃً مَّا وَرَدُوۡہَا ۖ وَکُلٌّ فِیۡہَا خٰلِدُوۡنَ
Commentary:
The verse means to say that if those who have been made the object of worship had been really worthy of worship and had deserved the veneration in which they were held or which they themselves demanded, they would not have been thrown into Hell.
2426
Commentary:
The verse means to say that if those who have been made the object of worship had been really worthy of worship and had deserved the veneration in which they were held or which they themselves demanded, they would not have been thrown into Hell.
وَاتَّخَذُوۡا مِنۡ دُوۡنِ اللّٰہِ اٰلِہَۃً لِّیَکُوۡنُوۡا لَہُمۡ عِزًّا
21:25; 36:75.
21:25; 36:75.
21:25; 36:75.
Commentary:
The verse may signify that disbelievers erect big houses of worship in the name of their idols so that it may redound to their honour and good name, or that they worship false deities seeking thereby nearness to God. To the latter meaning of the verse reference has also been made in 39:4 where it is stated: And those who take for protectors others beside Him say, we serve them only that they may bring us near to Allah in station
f
21:25; 36:75.
b
21:25; 36:75.
2221
Commentary:
The verse may signify that disbelievers erect big houses of worship in the name of their idols so that it may redound to their honour and good name, or that they worship false deities seeking thereby nearness to God. To the latter meaning of the verse reference has also been made in 39:4 where it is stated: And those who take for protectors others beside Him say, we serve them only that they may bring us near to Allah in station
a
21:25; 36:75.
اَمِ اتَّخَذُوۡۤا اٰلِہَۃً مِّنَ الۡاَرۡضِ ہُمۡ یُنۡشِرُوۡنَ
创造或使死者复生, 是安拉独具的常德和能力。伊撒和其他任何人都不能与安拉分享这一常德。提及这一常德的目的是要粉碎伊撒的神性。这是这几节经文专门要谈及的主题。
Creating or raising the dead to life is the exclusive attribute and prerogative of God. Neither Jesus nor any other person can share this attribute with Him. The reference to this attribute is intended to smash the divinity of Jesus which, in particular, forms the subject-matter of these verses.
Commentary:
Creating or raising the dead to life is the exclusive attribute and prerogative of God. Neither Jesus nor any other person can share in this Divine attribute. The reference to this attribute is intended to smash the divinity of Jesus which, in particular, forms the subject matter of these verses.
829
创造或使死者复生, 是安拉独具的常德和能力。伊撒和其他任何人都不能与安拉分享这一常德。提及这一常德的目的是要粉碎伊撒的神性。这是这几节经文专门要谈及的主题。
2362
Commentary:
Creating or raising the dead to life is the exclusive attribute and prerogative of God. Neither Jesus nor any other person can share in this Divine attribute. The reference to this attribute is intended to smash the divinity of Jesus which, in particular, forms the subject matter of these verses.
1878
Creating or raising the dead to life is the exclusive attribute and prerogative of God. Neither Jesus nor any other person can share this attribute with Him. The reference to this attribute is intended to smash the divinity of Jesus which, in particular, forms the subject-matter of these verses.
اَمِ اتَّخَذُوۡا مِنۡ دُوۡنِہٖۤ اٰلِہَۃً ۖ قُلۡ ہَاتُوۡا بُرۡہٰنَکُمۡ ۖ ہٰذَا ذِکۡرُ مَنۡ مَّعِیَ وَذِکۡرُ مَنۡ قَبۡلِیۡ ۗ بَلۡ اَکۡثَرُہُمۡ لَا یَعۡلَمُوۡنَ الۡحَقَّ ۖ فَہُمۡ مُّعۡرِضُوۡنَ
18:16; 23:118; 27:65.
پہلوں کے لئے اس طرح کہ پہلے لوگوں پر جو اُن کی امتوں نے جھوٹ باندھ کر اعتراض پیدا کر دئے تھے۔ قرآن نے وہ سب دور کر دئے اور اس طرح اول اور آخر کے لئے شرف کا موجب ہو گیا۔
18:16; 23:118; 27:65.
The Qur’an is a source of honour and dignity for previous Prophets also, because it clears them of the charges of which their people falsely accused them.
18:16; 23:118; 27:65.
Commentary:
The verse gives another argument about the Unity of God. The Holy Prophet here is enjoined to ask his people to go through the Quran and other revealed Scriptures and then tell him whether they find in them any deferential reference to polytheism or to permission to worship other gods besides the One True God. "This is the constant doctrine of all the sacred Books," says Sale in his "Introduction to the Quran," "not only the Quran, but also those Scriptures which were revealed in former ages, all of them bear witness to the great and fundamental truth of the Unity of God."
Taking ذکر in the sense of honour, eminence etc. (see 15:7), the verse would mean that the Quran is a source of honour for those with the Holy Prophet and for those before him i.e. it will raise its followers from depths of degradation to great heights of honour and eminence, and it has cleared Divine Prophets and other righteous servants of God of the charges and accusations that were imputed to them in former Scriptures.
a
18:16; 23:118; 27:65.
1
پہلوں کے لئے اس طرح کہ پہلے لوگوں پر جو اُن کی امتوں نے جھوٹ باندھ کر اعتراض پیدا کر دئے تھے۔ قرآن نے وہ سب دور کر دئے اور اس طرح اول اور آخر کے لئے شرف کا موجب ہو گیا۔
a
18:16; 23:118; 27:65.
2365
Commentary:
The verse gives another argument about the Unity of God. The Holy Prophet here is enjoined to ask his people to go through the Quran and other revealed Scriptures and then tell him whether they find in them any deferential reference to polytheism or to permission to worship other gods besides the One True God. "This is the constant doctrine of all the sacred Books," says Sale in his "Introduction to the Quran," "not only the Quran, but also those Scriptures which were revealed in former ages, all of them bear witness to the great and fundamental truth of the Unity of God."
Taking ذکر in the sense of honour, eminence etc. (see 15:7), the verse would mean that the Quran is a source of honour for those with the Holy Prophet and for those before him i.e. it will raise its followers from depths of degradation to great heights of honour and eminence, and it has cleared Divine Prophets and other righteous servants of God of the charges and accusations that were imputed to them in former Scriptures.
a
18:16; 23:118; 27:65.
1880A
The Qur’an is a source of honour and dignity for previous Prophets also, because it clears them of the charges of which their people falsely accused them.
وَاتَّخَذُوۡا مِنۡ دُوۡنِہٖۤ اٰلِہَۃً لَّا یَخۡلُقُوۡنَ شَیۡـًٔا وَّہُمۡ یُخۡلَقُوۡنَ وَلَا یَمۡلِکُوۡنَ لِاَنۡفُسِہِمۡ ضَرًّا وَّلَا نَفۡعًا وَّلَا یَمۡلِکُوۡنَ مَوۡتًا وَّلَا حَیٰوۃً وَّلَا نُشُوۡرًا
17:57; 18:16; 21:25.
7:192; 16:21.
Everything has to pass through three stages of development: (a) The stage of lifelessness; (b) of potential life, when a thing is endowed with the attributes and powers of growth; and (c) of actual life. God, the Creator of all life, possesses complete and undisputed control over all these stages.
17:57; 18:16; 21:25.
7:192; 16:21.
Commentary:
Everything has to pass through three stages of development. The verse under comment mentions all these stages. The first stage is characterized by the absence of life. It is described as موت or the stage of lifelessness. The second stage is described as حیاة or حیاة بالقوة i.e. potential life, when a thing is endowed with the attribute and power of growth; and the third stage is reached when its powers come into actual play. This stage is known as حیاة بالفعل or نشور i.e. actual life. God, the Creator of all life possesses complete and undisputed control over all these stages.
c
17:57; 18:16; 21:25.
d
7:192; 16:21.
a
17:57; 18:16; 21:25.
b
7:192; 16:21.
2643
Commentary:
Everything has to pass through three stages of development. The verse under comment mentions all these stages. The first stage is characterized by the absence of life. It is described as موت or the stage of lifelessness. The second stage is described as حیاة or حیاة بالقوة i.e. potential life, when a thing is endowed with the attribute and power of growth; and the third stage is reached when its powers come into actual play. This stage is known as حیاة بالفعل or نشور i.e. actual life. God, the Creator of all life possesses complete and undisputed control over all these stages.
a
17:57; 18:16; 21:25.
b
7:192; 16:21.
2065
Everything has to pass through three stages of development: (a) The stage of lifelessness; (b) of potential life, when a thing is endowed with the attributes and powers of growth; and (c) of actual life. God, the Creator of all life, possesses complete and undisputed control over all these stages.
ءَاَتَّخِذُ مِنۡ دُوۡنِہٖۤ اٰلِہَۃً اِنۡ یُّرِدۡنِ الرَّحۡمٰنُ بِضُرٍّ لَّا تُغۡنِ عَنِّیۡ شَفٰعَتُہُمۡ شَیۡـًٔا وَّلَا یُنۡقِذُوۡنِ
22:13, 14; 39:39.
People will worship various gods in the time of the Promised Messiah—Mammon, material power, false political philosophies and impracticable economic theories, etc.
22:13-14; 39:39.
Commentary:
The verse shows that people will worship various gods in the time of the Promised Messiah—Mammon, material power, false political philosophies and impracticable eco-nomic theories, etc.
a
22:13, 14; 39:39.
1066
在主许迈喜合时代, 人们将崇拜各种各样的神--------财神、物质力量、错误地政治哲学和行不通的经济学理论等等。
a
22:13-14; 39:39.
3228
Commentary:
The verse shows that people will worship various gods in the time of the Promised Messiah—Mammon, material power, false political philosophies and impracticable eco-nomic theories, etc.
a
22:13, 14; 39:39.
2439
People will worship various gods in the time of the Promised Messiah—Mammon, material power, false political philosophies and impracticable economic theories, etc.
وَاتَّخَذُوۡا مِنۡ دُوۡنِ اللّٰہِ اٰلِہَۃً لَّعَلَّہُمۡ یُنۡصَرُوۡنَ
Commentary:
The verse means to say that in spite of the fact that God has arranged to meet all the physical needs of men and has also sent a Messenger for their moral and spiritual regeneration, the disbelievers have rejected the Divine Message and have turned to false gods of their own imagination, labouring under the misconception that these gods will be of some help to them in their fight against truth. But this is an illusion because, as the next verse says, falsehood must suffer a crushing defeat, and truth must triumph and prevail in the long run.
3262
Commentary:
The verse means to say that in spite of the fact that God has arranged to meet all the physical needs of men and has also sent a Messenger for their moral and spiritual regeneration, the disbelievers have rejected the Divine Message and have turned to false gods of their own imagination, labouring under the misconception that these gods will be of some help to them in their fight against truth. But this is an illusion because, as the next verse says, falsehood must suffer a crushing defeat, and truth must triumph and prevail in the long run.
اَئِفۡکًا اٰلِہَۃً دُوۡنَ اللّٰہِ تُرِیۡدُوۡنَ
Man is prone to worship false gods in the form of human beings to whom he attributes Divine powers, or objects of nature such as the sun, the moon and the stars, or inanimate things such as gods hewed out of wood and stone, or his own time-worn customs, usages, prejudices and superstitions, his desires, passions, etc.
Commentary:
Man is prone to worship false gods in the form of human beings to whom he attributes Divine powers, such as Jesus, Rama, etc.; or objects of nature such as the sun, the moon and the stars; or inanimate things such as gods hewed out of wood and stone, or his own time-worn customs, usages, prejudices and superstitions, his desires, passions, etc.
3325
Commentary:
Man is prone to worship false gods in the form of human beings to whom he attributes Divine powers, such as Jesus, Rama, etc.; or objects of nature such as the sun, the moon and the stars; or inanimate things such as gods hewed out of wood and stone, or his own time-worn customs, usages, prejudices and superstitions, his desires, passions, etc.
2491
Man is prone to worship false gods in the form of human beings to whom he attributes Divine powers, or objects of nature such as the sun, the moon and the stars, or inanimate things such as gods hewed out of wood and stone, or his own time-worn customs, usages, prejudices and superstitions, his desires, passions, etc.
وَسۡـَٔلۡ مَنۡ اَرۡسَلۡنَا مِنۡ قَبۡلِکَ مِنۡ رُّسُلِنَاۤ اَجَعَلۡنَا مِنۡ دُوۡنِ الرَّحۡمٰنِ اٰلِہَۃً یُّعۡبَدُوۡنَ
21:26.
اس سے مراد یہ ہے کہ جو پہلے رسولوں کی تعلیم تھی اس کے متعلق کفار سے سوال کرو کہ تمہارے پاس وہ تعلیمیں موجود ہیں۔ کیا ان میں ایک سے زیادہ خداؤں کا ذکر ہے؟ اگر نہیں تو تم اپنے رسولوں کے خلاف تعلیم کیوں پھیلا رہے ہو؟
21:26.
21:26.
Commentary:
The verse means to say that study of the lives of all Divine Messengers reveals the fact that they all taught and preached Unity of God and directed all their efforts to its establishment in the world. There is not to be found in their teachings the faintest support of polytheism or remotest reference to it.
b
21:26.
2
اس سے مراد یہ ہے کہ جو پہلے رسولوں کی تعلیم تھی اس کے متعلق کفار سے سوال کرو کہ تمہارے پاس وہ تعلیمیں موجود ہیں۔ کیا ان میں ایک سے زیادہ خداؤں کا ذکر ہے؟ اگر نہیں تو تم اپنے رسولوں کے خلاف تعلیم کیوں پھیلا رہے ہو؟
d
21:26.
3671
Commentary:
The verse means to say that study of the lives of all Divine Messengers reveals the fact that they all taught and preached Unity of God and directed all their efforts to its establishment in the world. There is not to be found in their teachings the faintest support of polytheism or remotest reference to it.
e
21:26.