بَعْدِهِۦ
Appears 16 times in Quran
Occurrences in Quran
Found 16 verses containing "بَعْدِهِۦ".
وَإِذْ وَٰعَدْنَا مُوسَىٰٓ أَرْبَعِينَ لَيْلَةً ثُمَّ ٱتَّخَذْتُمُ ٱلْعِجْلَ مِنۢ بَعْدِهِۦ وَأَنتُمْ ظَٰلِمُونَ
7:143.
2:55, 93; 4:154; 7:149, 153; 20:89.
Moses, the Founder of Judaism, who delivered the Israelites from the tyranny of Pharaoh, was the greatest Israelite Prophet. According to biblical data he lived about 500 years after Abraham and about 1,400 years before Jesus. He was a Law-giving Prophet; the other Israelite Prophets that came after him were only the followers of his system.
See 7:143.
Man generally is the slave of his environments. This is particularly true of a subject people, who generally imitate the manners and customs of their rulers. The Israelites had lived under the bondage of Pharaohs for a long time, and naturally had imbibed the idolatrous faith of the Egyptians. When they left Egypt with Moses and came across an idol-worshipping people on the way, they requested him to sanction a similar worship for them (7:139).
7:143.
2:55, 93; 4:154; 7:149, 153; 20:89.
Important Words:
ظالمون (transgressors) is the plural of ظالم which is derived from ظلم which means (1) he put a thing at a wrong place (2) he transgressed against or wronged a person (Aqrab).
Commentary:
In this verse the incident of calf-worship mentioned in Exodus 32 is related. Man is generally the slave of environment. This is particularly true of a subject people, who assiduously imitate the manners and customs of their rulers. The Israelites had lived under the Pharaohs for a long time, and had imbibed the idolatrous faith of the Egyptians. When they left Egypt with Moses, and came across any idol-worshipping people on the way, they requested Moses again and again to sanction a similar worship for them (7:139). So eager were they for such worship that when Moses went to Mount Sinai, they made a calf and took to worshipping it. They revered the calf, because in Egypt the cow was held in special veneration. Egypt, like India, was an agricultural country where cattle must be of the highest value to man. Hence cow-worship.
The Bible mentions Aaron as having made a calf for the Israelites (Exod. 32:1-6). But the Quran strongly refutes this idea. Aaron was a Prophet of God and could not stoop to idol-worship. Says the Quran, And Aaron had said to them before this, 'O my people, you have only been tried by means of the calf; and surely, the Gracious God is your Lord; so follow me and do as I bid you' (20:91). It is strange that such baseless and incredible stories as the participation of a chosen one of God in idol-worship should find place in a Book which claims to be inspired. It only proves that the Bible has been the object of human interference. It is probable that some interested people deliberately interpolated the sacred writings and ascribed certain vices to the Prophets; and the Christian divines eagerly took them for granted, as they were of good use to them as a means of the exaltation of Jesus over the rest of the Prophets.
The verse speaks of the appointed duration as being of forty nights. In 7: 143 the Quran further tells us that at first the appointed duration was thirty nights, but by a subsequent addition of ten the period was extended to forty nights which is a fuller number. This favour was granted to Moses because of his faithfulness and sincerity.
The words, and you were transgressors, mean, you resorted to setting up equals with God, because this practice is indeed the greatest ظلمi.e. putting a thing in a wrong place. Elsewhere the Quran says: شرک i.e. attributing partners to God is indeed a great ظلم (31:14).
b
7:143.
c
2:55, 93; 4:154; 7:149, 153; 20:89.
51
穆撒是犹太教的创始人, 他使古以色列人从法老的暴政下解救出来, 是伟大的犹太人先知。按照 «圣经» 资料, 他生活在伊布拉欣之后约五百年, 约比伊撒早一千四百年。他是一位有经的先知; 他身后的一些其他古以色列人先知只是他道统的遵行者。
52
见7:143。
a
7:143.
b
2:55, 93; 4:154; 7:149, 153; 20:89.
58
Important Words:
ظالمون (transgressors) is the plural of ظالم which is derived from ظلم which means (1) he put a thing at a wrong place (2) he transgressed against or wronged a person (Aqrab).
Commentary:
In this verse the incident of calf-worship mentioned in Exodus 32 is related. Man is generally the slave of environment. This is particularly true of a subject people, who assiduously imitate the manners and customs of their rulers. The Israelites had lived under the Pharaohs for a long time, and had imbibed the idolatrous faith of the Egyptians. When they left Egypt with Moses, and came across any idol-worshipping people on the way, they requested Moses again and again to sanction a similar worship for them (7:139). So eager were they for such worship that when Moses went to Mount Sinai, they made a calf and took to worshipping it. They revered the calf, because in Egypt the cow was held in special veneration. Egypt, like India, was an agricultural country where cattle must be of the highest value to man. Hence cow-worship.
The Bible mentions Aaron as having made a calf for the Israelites (Exod. 32:1-6). But the Quran strongly refutes this idea. Aaron was a Prophet of God and could not stoop to idol-worship. Says the Quran, And Aaron had said to them before this, 'O my people, you have only been tried by means of the calf; and surely, the Gracious God is your Lord; so follow me and do as I bid you' (20:91). It is strange that such baseless and incredible stories as the participation of a chosen one of God in idol-worship should find place in a Book which claims to be inspired. It only proves that the Bible has been the object of human interference. It is probable that some interested people deliberately interpolated the sacred writings and ascribed certain vices to the Prophets; and the Christian divines eagerly took them for granted, as they were of good use to them as a means of the exaltation of Jesus over the rest of the Prophets.
The verse speaks of the appointed duration as being of forty nights. In 7: 143 the Quran further tells us that at first the appointed duration was thirty nights, but by a subsequent addition of ten the period was extended to forty nights which is a fuller number. This favour was granted to Moses because of his faithfulness and sincerity.
The words, and you were transgressors, mean, you resorted to setting up equals with God, because this practice is indeed the greatest ظلمi.e. putting a thing in a wrong place. Elsewhere the Quran says: شرک i.e. attributing partners to God is indeed a great ظلم (31:14).
b
7:143.
c
2:55, 93; 4:154; 7:149, 153; 20:89.
90
Moses, the Founder of Judaism, who delivered the Israelites from the tyranny of Pharaoh, was the greatest Israelite Prophet. According to biblical data he lived about 500 years after Abraham and about 1,400 years before Jesus. He was a Law-giving Prophet; the other Israelite Prophets that came after him were only the followers of his system.
91
See 7:143.
92
Man generally is the slave of his environments. This is particularly true of a subject people, who generally imitate the manners and customs of their rulers. The Israelites had lived under the bondage of Pharaohs for a long time, and naturally had imbibed the idolatrous faith of the Egyptians. When they left Egypt with Moses and came across an idol-worshipping people on the way, they requested him to sanction a similar worship for them (7:139).
وَلَقَدْ ءَاتَيْنَا مُوسَى ٱلْكِتَٰبَ وَقَفَّيْنَا مِنۢ بَعْدِهِۦ بِٱلرُّسُلِ ۖ وَءَاتَيْنَا عِيسَى ٱبْنَ مَرْيَمَ ٱلْبَيِّنَٰتِ وَأَيَّدْنَٰهُ بِرُوحِ ٱلْقُدُسِ ۗ أَفَكُلَّمَا جَآءَكُمْ رَسُولٌۢ بِمَا لَا تَهْوَىٰٓ أَنفُسُكُمُ ٱسْتَكْبَرْتُمْ فَفَرِيقًا كَذَّبْتُمْ وَفَرِيقًا تَقْتُلُونَ
2:54.
5:47; 57:28.
2:254; 3:185; 5:111; 43:64.
16:103.
普遍认为, رُوْحُ الْقُدُسْ (Ruhul-qudus, 圣灵) 是 جِبْرِيْل (Jibril, 吉布里尔) 天使的另一个称呼 (جَرِيْر, jarir和كَثِيْر, Kathir)。 رُوْحُ الْقُدُسْ 的另一个意思是安拉圣洁或有福的言语。
اس جگہ اَلرُّسُل کا لفظ ہے اور اَلْ سے اس چیز کی طرف اشارہ ہے جو مخاطبین کے ذہن میں تھی۔ پس اس آیت کے یہ معنے ہونگے کہ وہ رسول جوتمہارے ذہن میں ہیں اور جن کو تم جانتے ہو۔ اس مفہوم کو واضح کرنے کے لئے خطوط وحدانی میں ’’ان‘‘ کا لفظ بڑھا دیا گیا ہے۔
’’پیچھے بھیجا‘‘ سے صرف بعد میں آنا مرادنہیں کیونکہ وہ تومِنۡۢ بَعۡدِہٖ کے الفاظ میں بیان ہو چکا ہے۔ پس اس سے مرادنقشِ قدم پر چلنا اور اس کے دین کی خدمت کرنا ہے۔
تَقْتُلُوْنَ حال ماضیہ ہے یعنی حال کا صیغہ فعل ماضی کی شناخت کے اظہار کے لئے لایا گیا ہے مراد یہ ہے کہ یہ ایسا بُرا فعل تھا کہ اب بھی خیال کرتے ہوئے آنکھوں کے سامنے آجاتا ہے۔
See 2:54.
5:47; 57:28.
2:254; 3:185; 5:111; 43:64.
16:103.
It is commonly believed that the Spirit of holiness is another name of the angel Gabriel (Jarir & Kathir). Ruhul-Qudus also means, the holy or blessed Word of God.
See 2:54.
5:47; 57:28.
2:254; 3:185; 5:111; 43:64.
16:103.
Important Words:
قفینا (We caused to follow) is derived from قفا which means, the back of the neck. Hence قفا أثره means, he followed him. قفی(qaffa) means, he made a person or thing follow or come after another (Aqrab).
بینات (manifest Signs) is derived from بین meaning, he explained a thing so as to make it clear or manifest. So بینات means, such signs and arguments as make a thing manifest and clearly establish the truth of a claimant (Mufradat & Aqrab).
روح القدس (Spirit of Holiness) is a compound word made up of روح and القدس. The first-mentioned word, i.e. روح means, a spirit, an angel, a word of God; and قدس means, sanctity, holiness. روح القدس would thus mean, the holy or blessed word of God; the spirit or angel of holiness (Aqrab & Lane). It is generally taken to signify the angel Gabriel.
Commentary:
In this verse, the Israelites are told that they had opposed all the Prophets of God, beginning from Moses and ending with Jesus, for no other reason than that some of the teachings of these Prophets were at variance with their cherished desires.
The verse, while speaking generally of the Prophets who came after Moses, makes a special mention of Jesus. The reason for this lies in the fact that somehow or other, the Jews accepted all those Prophets who appeared prior to Jesus, but they stubbornly refused to accept him. It was, therefore, in the fitness of things that particular mention should have been made of Jesus, and it should have been declared that he was as good and as holy a Prophet as so many others who had gone before him and in whom the Jews had believed, inasmuch as he possessed, in common with them, that characteristic Spirit of Holiness which distinguished God’s Prophets from other men of the world. The most powerful proof of the truth of the claims of Jesus as a Prophet was his being favoured with Signs and the assistance of the Holy Spirit, and this is the very proof on the basis of which the Jews had believed in the previous Prophets. The بینات(manifest Signs) and روح القدس (the Spirit of Holiness) have been mentioned here not because they were the unique characteristics of Jesus, but because both these evidences, which must accompany every true Prophet, were denied him by the Jews. From Matt. 12:38-40, it is apparent that the Jews denied that Jesus showed any Sign, while from Luke 11:15 and Matt. 10:25 we learn that, according to the Jews, Jesus, far from being favoured with the Holy Spirit, was influenced by the Evil Spirit and was (God forbid!) himself a devil.
That بینات (manifest Signs) and روح القدس (the Spirit of Holiness) are the common characteristics of all the Prophets of God and not an exclusive distinction of Jesus is apparent from other verses of the Quran as well. Says the Quran: That was because their Messengers came to them with بینات (manifest Signs) but they disbelieved; so Allah seized them. Surely, He is strong and severe in chastising (40:23). Also see 2:100. And elsewhere the Quran says about the Holy Prophet, Say, theروح القدس (Spirit of Holiness) has brought it (the Quran) down from thy Lord with truth that He may strengthen those who believe and as a guidance and glad tidings for Muslims (16:103). The Quran goes still further and declares that the Spirit of Holiness descends not only on Prophets but also on true believers (58:23).
In this connection we have also the testimony of the Holy Prophet who is reported to have said to the poet Hassan, "Reply, O Hassan (to the disbelievers), on behalf of the Prophet of God, and O God, help Thou Hassan with روح القدس i.e. the Spirit of Holiness" (Bukhari & Muslim).
Hassan also declares in a couplet of his that روح القدس i.e. the Holy Spirit was always with the Muslims. Says he:
و جبریل رسول الله فینا
و روح القدس لیس له كفاء
"And Gabriel, the Messenger of God, is among us and the Spirit of Holiness has no match" (Muslim).
From the above it is clear that البینات (manifest Signs) and روح القدس (the Spirit of Holiness) are not the exclusive privileges of Jesus but were vouchsafed to all the Prophets of God. Even holy men other than Prophets have received the Spirit of Holiness from God. The specific mention of "manifest Signs" and "the Spirit of Holiness" in this verse is thus meant only to bring home to the Jews that the rejection of Jesus was entirely unjustified.
It is commonly believed that روح القدس is another name of the angel Gabriel (Jarir & Kathir). As explained under 2:31, out of His infinite wisdom, God has appointed different angels to execute His will and manifest His attributes in the universe; and the angel to whom the work of bringing about purification in the world and of reflecting God’s attribute of holiness has been assigned is called, روح القدس. The expression "Holy Spirit" is also met with in the Old Testament (Ps. 51:11). Some commentators have also interpreted روح القدس as a special manifestation of God’s اسم اعظم i.e. His chief attribute of Holiness (Kathir).
a
2:54.
b
5:47; 57:28.
c
2:254; 3:185; 5:111; 43:64.
d
16:103.
67
普遍认为, رُوْحُ الْقُدُسْ (Ruhul-qudus, 圣灵) 是 جِبْرِيْل (Jibril, 吉布里尔) 天使的另一个称呼 (جَرِيْر, jarir和كَثِيْر, Kathir)。 رُوْحُ الْقُدُسْ 的另一个意思是安拉圣洁或有福的言语。
1
اس جگہ اَلرُّسُل کا لفظ ہے اور اَلْ سے اس چیز کی طرف اشارہ ہے جو مخاطبین کے ذہن میں تھی۔ پس اس آیت کے یہ معنے ہونگے کہ وہ رسول جوتمہارے ذہن میں ہیں اور جن کو تم جانتے ہو۔ اس مفہوم کو واضح کرنے کے لئے خطوط وحدانی میں ’’ان‘‘ کا لفظ بڑھا دیا گیا ہے۔
2
’’پیچھے بھیجا‘‘ سے صرف بعد میں آنا مرادنہیں کیونکہ وہ تومِنۡۢ بَعۡدِہٖ کے الفاظ میں بیان ہو چکا ہے۔ پس اس سے مرادنقشِ قدم پر چلنا اور اس کے دین کی خدمت کرنا ہے۔
3
تَقْتُلُوْنَ حال ماضیہ ہے یعنی حال کا صیغہ فعل ماضی کی شناخت کے اظہار کے لئے لایا گیا ہے مراد یہ ہے کہ یہ ایسا بُرا فعل تھا کہ اب بھی خیال کرتے ہوئے آنکھوں کے سامنے آجاتا ہے۔
a
See 2:54.
b
5:47; 57:28.
c
2:254; 3:185; 5:111; 43:64.
d
16:103.
94
Important Words:
قفینا (We caused to follow) is derived from قفا which means, the back of the neck. Hence قفا أثره means, he followed him. قفی(qaffa) means, he made a person or thing follow or come after another (Aqrab).
بینات (manifest Signs) is derived from بین meaning, he explained a thing so as to make it clear or manifest. So بینات means, such signs and arguments as make a thing manifest and clearly establish the truth of a claimant (Mufradat & Aqrab).
روح القدس (Spirit of Holiness) is a compound word made up of روح and القدس. The first-mentioned word, i.e. روح means, a spirit, an angel, a word of God; and قدس means, sanctity, holiness. روح القدس would thus mean, the holy or blessed word of God; the spirit or angel of holiness (Aqrab & Lane). It is generally taken to signify the angel Gabriel.
Commentary:
In this verse, the Israelites are told that they had opposed all the Prophets of God, beginning from Moses and ending with Jesus, for no other reason than that some of the teachings of these Prophets were at variance with their cherished desires.
The verse, while speaking generally of the Prophets who came after Moses, makes a special mention of Jesus. The reason for this lies in the fact that somehow or other, the Jews accepted all those Prophets who appeared prior to Jesus, but they stubbornly refused to accept him. It was, therefore, in the fitness of things that particular mention should have been made of Jesus, and it should have been declared that he was as good and as holy a Prophet as so many others who had gone before him and in whom the Jews had believed, inasmuch as he possessed, in common with them, that characteristic Spirit of Holiness which distinguished God’s Prophets from other men of the world. The most powerful proof of the truth of the claims of Jesus as a Prophet was his being favoured with Signs and the assistance of the Holy Spirit, and this is the very proof on the basis of which the Jews had believed in the previous Prophets. The بینات(manifest Signs) and روح القدس (the Spirit of Holiness) have been mentioned here not because they were the unique characteristics of Jesus, but because both these evidences, which must accompany every true Prophet, were denied him by the Jews. From Matt. 12:38-40, it is apparent that the Jews denied that Jesus showed any Sign, while from Luke 11:15 and Matt. 10:25 we learn that, according to the Jews, Jesus, far from being favoured with the Holy Spirit, was influenced by the Evil Spirit and was (God forbid!) himself a devil.
That بینات (manifest Signs) and روح القدس (the Spirit of Holiness) are the common characteristics of all the Prophets of God and not an exclusive distinction of Jesus is apparent from other verses of the Quran as well. Says the Quran: That was because their Messengers came to them with بینات (manifest Signs) but they disbelieved; so Allah seized them. Surely, He is strong and severe in chastising (40:23). Also see 2:100. And elsewhere the Quran says about the Holy Prophet, Say, theروح القدس (Spirit of Holiness) has brought it (the Quran) down from thy Lord with truth that He may strengthen those who believe and as a guidance and glad tidings for Muslims (16:103). The Quran goes still further and declares that the Spirit of Holiness descends not only on Prophets but also on true believers (58:23).
In this connection we have also the testimony of the Holy Prophet who is reported to have said to the poet Hassan, "Reply, O Hassan (to the disbelievers), on behalf of the Prophet of God, and O God, help Thou Hassan with روح القدس i.e. the Spirit of Holiness" (Bukhari & Muslim).
Hassan also declares in a couplet of his that روح القدس i.e. the Holy Spirit was always with the Muslims. Says he:
و جبریل رسول الله فینا
و روح القدس لیس له كفاء
"And Gabriel, the Messenger of God, is among us and the Spirit of Holiness has no match" (Muslim).
From the above it is clear that البینات (manifest Signs) and روح القدس (the Spirit of Holiness) are not the exclusive privileges of Jesus but were vouchsafed to all the Prophets of God. Even holy men other than Prophets have received the Spirit of Holiness from God. The specific mention of "manifest Signs" and "the Spirit of Holiness" in this verse is thus meant only to bring home to the Jews that the rejection of Jesus was entirely unjustified.
It is commonly believed that روح القدس is another name of the angel Gabriel (Jarir & Kathir). As explained under 2:31, out of His infinite wisdom, God has appointed different angels to execute His will and manifest His attributes in the universe; and the angel to whom the work of bringing about purification in the world and of reflecting God’s attribute of holiness has been assigned is called, روح القدس. The expression "Holy Spirit" is also met with in the Old Testament (Ps. 51:11). Some commentators have also interpreted روح القدس as a special manifestation of God’s اسم اعظم i.e. His chief attribute of Holiness (Kathir).
a
See 2:54.
b
5:47; 57:28.
c
2:254; 3:185; 5:111; 43:64.
d
16:103.
119
It is commonly believed that the Spirit of holiness is another name of the angel Gabriel (Jarir & Kathir). Ruhul-Qudus also means, the holy or blessed Word of God.
۞ وَلَقَدْ جَآءَكُم مُّوسَىٰ بِٱلْبَيِّنَٰتِ ثُمَّ ٱتَّخَذْتُمُ ٱلْعِجْلَ مِنۢ بَعْدِهِۦ وَأَنتُمْ ظَٰلِمُونَ
2:52; 4:154; 7:149, 153; 20:98.
2:52; 4:154; 7:149, 153; 20:98.
b
2:52; 4:154; 7:149, 153; 20:98.
a
2:52; 4:154; 7:149, 153; 20:98.
99
See note on 2:55.
a
2:52; 4:154; 7:149, 153; 20:98.
إِن يَنصُرْكُمُ ٱللَّهُ فَلَا غَالِبَ لَكُمْ ۖ وَإِن يَخْذُلْكُمْ فَمَن ذَا ٱلَّذِى يَنصُرُكُم مِّنۢ بَعْدِهِۦ ۗ وَعَلَى ٱللَّهِ فَلْيَتَوَكَّلِ ٱلْمُؤْمِنُونَ
The expression, Min Ba‘dihi, translated as, "beside Him," literally means, "after Him" and may be rendered as "in opposition to Him."
Commentary:
The words من بعدہ translated as, beside Him, literally mean "after Him" and may also be rendered as "in opposition to Him". The verse throws further light on the philosophy of توکل (trust in God). In spite of making use of the necessary means, a true believer should, and in fact does, put his trust in God alone.
443
Commentary:
The words من بعدہ translated as, beside Him, literally mean "after Him" and may also be rendered as "in opposition to Him". The verse throws further light on the philosophy of توکل (trust in God). In spite of making use of the necessary means, a true believer should, and in fact does, put his trust in God alone.
516
The expression, Min Ba‘dihi, translated as, "beside Him," literally means, "after Him" and may be rendered as "in opposition to Him."
۞ إِنَّآ أَوْحَيْنَآ إِلَيْكَ كَمَآ أَوْحَيْنَآ إِلَىٰ نُوحٍ وَٱلنَّبِيِّۦنَ مِنۢ بَعْدِهِۦ ۚ وَأَوْحَيْنَآ إِلَىٰٓ إِبْرَٰهِيمَ وَإِسْمَٰعِيلَ وَإِسْحَٰقَ وَيَعْقُوبَ وَٱلْأَسْبَاطِ وَعِيسَىٰ وَأَيُّوبَ وَيُونُسَ وَهَٰرُونَ وَسُلَيْمَٰنَ ۚ وَءَاتَيْنَا دَاوُۥدَ زَبُورًا
2:137; 3:85; 6:85-88.
17:56.
Some Prophets have been mentioned here, and in the succeeding verse, to point out that the mission of the Prophet of Islam was not a new thing. The specific mention of Zabur, the Book of Wisdom given to David in the present verse and of the Law-bearing revelation vouchsafed to Moses in the succeeding one, is made to hint that the Qur’an combines in itself both "Law and wisdom".
2:137; 3:85; 6:85-88.
17:56.
Commentary:
زبورا (a Book) signifies any writing or book; or a book that is confined to intellectual science exclusive of legal statutes or ordinances. الزبور signifies particularly the Book of the Psalms of David (Lane & Aqrab). See also 3:185.
Commentary:
Typical Prophets have been mentioned here and in the succeeding verse to point out that the mission of the Prophet of Islam was not a new thing, the specific mention of زبور, the Book of wisdom given to David, in the present verse and of the Law-bearing revelation vouchsafed to Moses in the succeeding one, being both "Law" and "Wisdom".
g
2:137; 3:85; 6:85-88.
h
17:56.
a
2:137; 3:85; 6:85-88.
b
17:56.
627
Commentary:
زبورا (a Book) signifies any writing or book; or a book that is confined to intellectual science exclusive of legal statutes or ordinances. الزبور signifies particularly the Book of the Psalms of David (Lane & Aqrab). See also 3:185.
Commentary:
Typical Prophets have been mentioned here and in the succeeding verse to point out that the mission of the Prophet of Islam was not a new thing, the specific mention of زبور, the Book of wisdom given to David, in the present verse and of the Law-bearing revelation vouchsafed to Moses in the succeeding one, being both "Law" and "Wisdom".
a
2:137; 3:85; 6:85-88.
b
17:56.
706
Some Prophets have been mentioned here, and in the succeeding verse, to point out that the mission of the Prophet of Islam was not a new thing. The specific mention of Zabur, the Book of Wisdom given to David in the present verse and of the Law-bearing revelation vouchsafed to Moses in the succeeding one, is made to hint that the Qur’an combines in itself both "Law and wisdom".
وَإِذَا جَآءَكَ ٱلَّذِينَ يُؤْمِنُونَ بِـَٔايَٰتِنَا فَقُلْ سَلَٰمٌ عَلَيْكُمْ ۖ كَتَبَ رَبُّكُمْ عَلَىٰ نَفْسِهِ ٱلرَّحْمَةَ ۖ أَنَّهُۥ مَنْ عَمِلَ مِنكُمْ سُوٓءًۢا بِجَهَٰلَةٍ ثُمَّ تَابَ مِنۢ بَعْدِهِۦ وَأَصْلَحَ فَأَنَّهُۥ غَفُورٌ رَّحِيمٌ
6:13; 7:157.
4:18; 16:120.
Commentary:
The message conveyed in the words, Peace be unto you, is the Message of God which the Holy Prophet is bidden to convey to believers; the "peace" spoken of is to come from God Himself. It is with reference to this "peace" promised to believers in the present verse that they are enjoined to greet one another with the words السلام علیکم i.e. "may the (promised) peace be on you." The reader will have noted that whereas the verse uses the word salam (peace), the word used in the formula of mutual greeting is as-salam (the peace). This is to point out that the greeting of peace offered is in conformity with the peace promised in the verse under comment.
f
6:13; 7:157.
g
4:18; 16:120.
a
6:13; 7:157.
b
4:18; 16:120.
800
Commentary:
The message conveyed in the words, Peace be unto you, is the Message of God which the Holy Prophet is bidden to convey to believers; the "peace" spoken of is to come from God Himself. It is with reference to this "peace" promised to believers in the present verse that they are enjoined to greet one another with the words السلام علیکم i.e. "may the (promised) peace be on you." The reader will have noted that whereas the verse uses the word salam (peace), the word used in the formula of mutual greeting is as-salam (the peace). This is to point out that the greeting of peace offered is in conformity with the peace promised in the verse under comment.
b
6:13; 7:157.
c
4:18; 16:120.
وَٱتَّخَذَ قَوْمُ مُوسَىٰ مِنۢ بَعْدِهِۦ مِنْ حُلِيِّهِمْ عِجْلًا جَسَدًا لَّهُۥ خُوَارٌ ۚ أَلَمْ يَرَوْا۟ أَنَّهُۥ لَا يُكَلِّمُهُمْ وَلَا يَهْدِيهِمْ سَبِيلًا ۘ ٱتَّخَذُوهُ وَكَانُوا۟ ظَٰلِمِينَ
2:52, 93; 4:154; 7:153; 20:89.
20:90.
只有安拉向他的仆人说话, 才能证明他是有生命的。他过去向他选出的仆人说话, 而现在他却停止说话, 这在理由上是站不住脚的。安拉的常德中没有一个能被假设它已停止起作用了。即使现在也像过去那样可以得到安拉启示的赐物。启示不一定要包含一部新的经典。它也可以是为了产生新的精神生活以及把人类带近他们的养育的主和赏罚的主。
یہ وہ سفر ہے جس کا ذکر آیت ۱۴۳ میں ہوچکا ہے۔ یعنی جب وہ خداتعالیٰ کی دعوت پر چالیس رات کے لئے پہاڑ پر گئے تھے۔
یہ خُوَارٌ کا ترجمہ ہے جس کے معنے گائے‘ بیل‘ بکری‘ بھیڑ کی آواز کے ہوتے ہیں جو بے معنے ہوتی ہے (اقرب)
یعنی وہ بچھڑا ایسا تھا کہ جب ایک طرف سے اس میں ہوا داخل ہوتی تھی تو اس میں سے سیٹی کی سی آواز نکلتی تھی جیسا کہ کھلونوں میں ہوتا ہے۔
2:52, 93; 4:154; 7:153; 20:89.
20:90.
God can be proved to be a Living God only if He speaks to His servants. It does not stand to reason that God should have ceased to speak now when He spoke to His chosen servants in the past. No attribute of God can be supposed to have ceased to function. The gift of Divine revelation is attainable even now as it was attained in the past. Revelation necessarily does not contain a new Law. It is also meant to give freshness of spiritual life and bring man near unto his Lord and Master.
2:52, 93; 4:154; 7:153; 20:89.
20:90.
Commentary:
The calf is discarded and condemned as a deity, because it does not speak to its votaries nor guide them to any way. This shows that God can remain a true deity only as long as He speaks to His servants and provides for their guidance. So those are manifestly in the wrong who think that, whereas God used to speak and reveal Himself in the past, He has ceased to do so now. It is foolish to say that there is no harm if God has ceased to speak now when He spoke to His chosen servants in times gone by. If this argument possessed weight, worshippers of the calf could also advance a similar argument with regard to it. The fact is that no attribute of God can be supposed to have ceased to operate or become extinct. The gift of Divine revelation is attainable even now as it was attainable in the past, and those who look upon it as a thing of the past are grievously mistaken. God speaks at all times, and those who possess the capacity and quality to hear His voice, can and do hear it even now. Take away the power of speech from God and you leave Him no better than a calf. It is absurd to argue that as the Law of Islam has been made perfect, so no revelation is needed after the Holy Prophet. Revelation does not come merely to bring a new Law. It is primarily meant to grant freshness of spiritual life to man and bring him near unto his Lord and Master.
c
2:52, 93; 4:154; 7:153; 20:89.
d
20:90.
519
只有安拉向他的仆人说话, 才能证明他是有生命的。他过去向他选出的仆人说话, 而现在他却停止说话, 这在理由上是站不住脚的。安拉的常德中没有一个能被假设它已停止起作用了。即使现在也像过去那样可以得到安拉启示的赐物。启示不一定要包含一部新的经典。它也可以是为了产生新的精神生活以及把人类带近他们的养育的主和赏罚的主。
2
یہ وہ سفر ہے جس کا ذکر آیت ۱۴۳ میں ہوچکا ہے۔ یعنی جب وہ خداتعالیٰ کی دعوت پر چالیس رات کے لئے پہاڑ پر گئے تھے۔
3
یہ خُوَارٌ کا ترجمہ ہے جس کے معنے گائے‘ بیل‘ بکری‘ بھیڑ کی آواز کے ہوتے ہیں جو بے معنے ہوتی ہے (اقرب)
4
یعنی وہ بچھڑا ایسا تھا کہ جب ایک طرف سے اس میں ہوا داخل ہوتی تھی تو اس میں سے سیٹی کی سی آواز نکلتی تھی جیسا کہ کھلونوں میں ہوتا ہے۔
c
2:52, 93; 4:154; 7:153; 20:89.
d
20:90.
1038
Commentary:
The calf is discarded and condemned as a deity, because it does not speak to its votaries nor guide them to any way. This shows that God can remain a true deity only as long as He speaks to His servants and provides for their guidance. So those are manifestly in the wrong who think that, whereas God used to speak and reveal Himself in the past, He has ceased to do so now. It is foolish to say that there is no harm if God has ceased to speak now when He spoke to His chosen servants in times gone by. If this argument possessed weight, worshippers of the calf could also advance a similar argument with regard to it. The fact is that no attribute of God can be supposed to have ceased to operate or become extinct. The gift of Divine revelation is attainable even now as it was attainable in the past, and those who look upon it as a thing of the past are grievously mistaken. God speaks at all times, and those who possess the capacity and quality to hear His voice, can and do hear it even now. Take away the power of speech from God and you leave Him no better than a calf. It is absurd to argue that as the Law of Islam has been made perfect, so no revelation is needed after the Holy Prophet. Revelation does not come merely to bring a new Law. It is primarily meant to grant freshness of spiritual life to man and bring him near unto his Lord and Master.
b
2:52, 93; 4:154; 7:153; 20:89.
c
20:90.
1053
God can be proved to be a Living God only if He speaks to His servants. It does not stand to reason that God should have ceased to speak now when He spoke to His chosen servants in the past. No attribute of God can be supposed to have ceased to function. The gift of Divine revelation is attainable even now as it was attained in the past. Revelation necessarily does not contain a new Law. It is also meant to give freshness of spiritual life and bring man near unto his Lord and Master.
ثُمَّ بَعَثْنَا مِنۢ بَعْدِهِۦ رُسُلًا إِلَىٰ قَوْمِهِمْ فَجَآءُوهُم بِٱلْبَيِّنَٰتِ فَمَا كَانُوا۟ لِيُؤْمِنُوا۟ بِمَا كَذَّبُوا۟ بِهِۦ مِن قَبْلُ ۚ كَذَٰلِكَ نَطْبَعُ عَلَىٰ قُلُوبِ ٱلْمُعْتَدِينَ
30:48; 40:24.
30:48; 40:24.
God does not arbitrarily seal up the hearts of disbelievers; it is the disbelievers who, by their own stubborn and unjustified refusal to listen to the Word of God, deprive themselves of the ability to see and accept the truth. They are themselves the architects of their evil destiny.
30:48; 40:24.
Commentary:
This verse makes it quite clear that it is not God Who arbitrarily seals up the hearts of disbelievers but it is the disbelievers themselves who, by their stubborn and unjustified refusal to listen to the word of God, become deprived of their power to see and accept the truth. They themselves are the architects of their evil destiny and not God Who only proclaims the things already brought about by their own persistent transgression. The act of sealing up the hearts of disbelievers is attributed to God because He is the Final Judge Who pronounces the verdict.
c
30:48; 40:24.
a
30:48; 40:24.
1348
Commentary:
This verse makes it quite clear that it is not God Who arbitrarily seals up the hearts of disbelievers but it is the disbelievers themselves who, by their stubborn and unjustified refusal to listen to the word of God, become deprived of their power to see and accept the truth. They themselves are the architects of their evil destiny and not God Who only proclaims the things already brought about by their own persistent transgression. The act of sealing up the hearts of disbelievers is attributed to God because He is the Final Judge Who pronounces the verdict.
a
30:48; 40:24.
1280
God does not arbitrarily seal up the hearts of disbelievers; it is the disbelievers who, by their own stubborn and unjustified refusal to listen to the Word of God, deprive themselves of the ability to see and accept the truth. They are themselves the architects of their evil destiny.
ٱقْتُلُوا۟ يُوسُفَ أَوِ ٱطْرَحُوهُ أَرْضًا يَخْلُ لَكُمْ وَجْهُ أَبِيكُمْ وَتَكُونُوا۟ مِنۢ بَعْدِهِۦ قَوْمًا صَٰلِحِينَ
Just as the brothers of Joseph plotted to kill him, the Quraish also conspired to put the Holy Prophet to death (8:31).
Commentary:
Like the brothers of Joseph, who plotted to kill him, the Quraish of Mecca also conspired to put the Holy Prophet to death (8:31). This is the sixth point of resemblance between the two Prophets. But here again the Quran differs from the Bible. According to the Quran, Joseph’s brothers first held a secret conference and matured a plan to put Joseph out of their way, and then went in a body to their father asking him to send him with them, while according to the Bible, they came to a sudden decision to slay him as soon as they saw him approaching them in the fields, without previous consultation (Gen. 37:18-20). Of the two accounts the Quranic one is obviously nearer truth. Only an insane person or a hardened or habitual murderer or dacoit can take the life of an innocent person suddenly and without premeditation. The brothers of Joseph were members of a respectable family. They could not be expected to come to so atrocious a decision on the spur of the moment. Their decision to murder Joseph was the result of a mature and well-thought-out plan. Moreover, if the decision to kill Joseph was the outcome of a sudden impulse, the man who made the suggestion should have thought twice before doing so lest the others refused to accept his suggestion and he should be branded a potential murderer. Their words, and you can thereafter become a righteous people, also show that they were not habitual criminals and that in their heart of hearts they disliked the foul deed, though they were temporarily blinded by hatred and jealousy.
1514
Commentary:
Like the brothers of Joseph, who plotted to kill him, the Quraish of Mecca also conspired to put the Holy Prophet to death (8:31). This is the sixth point of resemblance between the two Prophets. But here again the Quran differs from the Bible. According to the Quran, Joseph’s brothers first held a secret conference and matured a plan to put Joseph out of their way, and then went in a body to their father asking him to send him with them, while according to the Bible, they came to a sudden decision to slay him as soon as they saw him approaching them in the fields, without previous consultation (Gen. 37:18-20). Of the two accounts the Quranic one is obviously nearer truth. Only an insane person or a hardened or habitual murderer or dacoit can take the life of an innocent person suddenly and without premeditation. The brothers of Joseph were members of a respectable family. They could not be expected to come to so atrocious a decision on the spur of the moment. Their decision to murder Joseph was the result of a mature and well-thought-out plan. Moreover, if the decision to kill Joseph was the outcome of a sudden impulse, the man who made the suggestion should have thought twice before doing so lest the others refused to accept his suggestion and he should be branded a potential murderer. Their words, and you can thereafter become a righteous people, also show that they were not habitual criminals and that in their heart of hearts they disliked the foul deed, though they were temporarily blinded by hatred and jealousy.
1363
Just as the brothers of Joseph plotted to kill him, the Quraish also conspired to put the Holy Prophet to death (8:31).
وَقُلْنَا مِنۢ بَعْدِهِۦ لِبَنِىٓ إِسْرَٰٓءِيلَ ٱسْكُنُوا۟ ٱلْأَرْضَ فَإِذَا جَآءَ وَعْدُ ٱلْءَاخِرَةِ جِئْنَا بِكُمْ لَفِيفًا
7:138.
这节经文意示, 穆斯林将像犹太人那样遭受民族的灾难。第一次灾难降临穆斯林是在哈拉库汗 (Halaku Khan) 的鞑靼军攻陷巴格达的时候。这里对他们说, 在后期--------在主许的迈喜年代--------他们将受到安拉第二次惩罚, 正好像犹太人在第一位迈喜合--------伊撒时代受到惩罚的那样。这节经文意指, 当穆斯林受到第二次惩罚时, 即意味着实现 “后期的约定” 的时候, 犹太人将从世界各地被带回这块圣地。这一预言已显然实现, 在巴尔福宣言下犹太人已回到了巴勒斯坦并且成立了所谓以色列国家。“后期的约定” 指的是主许迈喜合时代 (بَيَانْ, Bayan)。
یعنی فلسطین میں۔
پہلے وَعْدُ الْاٰخِرَۃ آچکا ہے جو یہود کے متعلق تھا۔ اس کے بعد چونکہ دوبارہ وَعْدُ الْاٰخِرَۃ آیا ہے اس سے صاف ظاہر ہے کہ یہ اور وعدہ ہے اور وہ مسلمانوں ہی کے متعلق ہو سکتا ہے پس ہم نے مسلمانوں کا لفظ بریکٹ میں لکھ دیا ہے۔ یہ مضمون پہلے مفسرین نے بھی لکھا ہے۔ (دیکھیئے فتح البیان جو اصل میں علامہ شو کانی کی تصنیف ہے)
یعنی یہود کو فلسطین میں تیسری دفعہ لائیں گے۔ اس پیشگوئی کے مطابق بنی اسرائیل آج کل فلسطین پر قابض ہو گئے ہیں۔
7:138.
The verse implies that like Jews, the Muslims would suffer national disaster twice. The first of these two disasters befell Muslims when Baghdad fell to the arms of the Tartars under Halaku Khan. They are here told that they would be visited with Divine punishment for the second time in the Latter Days—in the time of the Promised Messiah, just as the Jews were punished in that of the first Messiah—Jesus. The verse signifies that when Muslims are punished for the second time, which means the fulfilment of 'the promise of the Latter Days,' the Jews would be brought back to the Holy Land from all parts of the world. The prophecy has been remarkably fulfilled by the return of the Jews to Palestine under the Balfour Declaration and by the setting up of the so-called State of Israel. 'The promise of the Latter Days' applies to the time of the Promised Messiah (Bayan).
7:138.
Important Words:
لفیفا (together) is derived from لف i.e. he folded up or wrapped up a thing in another thing. لف العدو means, he involved the enemy in difficulty. لف و نشر in rhetoric means, involution and evolution or complication and explication. لفیفا means, wrapped up under an envelope; mixed; mixed crowd; intimate friend (Lane & Aqrab).
Commentary:
The words "the land" do not refer to Egypt, where the Israelites never dwelt after Pharaoh had been drowned. They refer to Canaan, the land which was promised to them.
It is worthy of note that whereas Moses could never settle the Israelites in Egypt where he was born and brought up and got only Canaan as a substitute for it, the Holy Prophet not only regained Mecca, the land of his birth and the cradle of his Faith, but many other countries also fell into the hands of his followers.
The present verse read along with verses 17:6-8 & 1:6-7 may be explained as follows:
After the destruction of Pharaoh Jews would go and dwell in Canaan from where after sometime they would be driven away but would later return to it. In consequence, however, of their misdeeds they would again be visited with Divine punishment and be banished from their hearths and homes and would live in exile till the time when the second of the two punishments would overtake another people (Muslims) who would succeed them (the Jews) as their counterparts. It is then that they (the Jews) will be gathered from the ends of the earth and brought back to their Holy Land. But with the regeneration of Muslims through the Promised Messiah the latter would again come into their own.
The verse also implies that, like Jews, the Muslims would suffer- national disaster twice. As mentioned in vv. 6-8 Divine punishment befell the Jews twice. They suffered terribly first at the hands of King Nebuchadnezzar of Babylon, when they were carried away into captivity, and then a second time at the hands of the Emperor Titus of Rome. On both these occasions the Jews were driven away from their native land and were scattered all over the world. In the present verse a promise has been held out to them that they will be gathered in the Holy Land at the time of the fulfilment of "the promise of the latter days" (وعدالاخرة). This fulfilment of "the promise of the latter days" must have reference to some other incident than the twofold national disaster that overtook the Jews. Elsewhere (73:16) the Quran has compared the Holy Prophet to Moses and 1:7 implies that a section of Muslims would follow in the footsteps of Jews. It can therefore be reasonably concluded that, like Jews, Muslims also were destined to be smitten twice with national disaster. The first of these two disasters befell Muslims at the time of the Crusades when for a time the Holy Land was lost to them and later when Baghdad fell to the arms of the Tartars under Hulagu Khan. They were to be visited with Divine punishment for the second time in the time of the Promised Messiah just as the Jews were punished in that of the first Messiah—Jesus. In the present verse we are told that when Muslims are punished for the second time which means the fulfilment of "the promise of the latter days" the Jews would be brought back to their Holy Land from all parts of the world. This is what is happening now in Palestine.
According to Fat’hul-Bayan some very prominent Muslim religious scholars hold the view that وعدالاخرة (the promise of the latter days) applies to the time of the Promised Messiah. This interpretation supports our view.
b
7:138.
736
这节经文意示, 穆斯林将像犹太人那样遭受民族的灾难。第一次灾难降临穆斯林是在哈拉库汗 (Halaku Khan) 的鞑靼军攻陷巴格达的时候。这里对他们说, 在后期--------在主许的迈喜年代--------他们将受到安拉第二次惩罚, 正好像犹太人在第一位迈喜合--------伊撒时代受到惩罚的那样。这节经文意指, 当穆斯林受到第二次惩罚时, 即意味着实现 “后期的约定” 的时候, 犹太人将从世界各地被带回这块圣地。这一预言已显然实现, 在巴尔福宣言下犹太人已回到了巴勒斯坦并且成立了所谓以色列国家。“后期的约定” 指的是主许迈喜合时代 (بَيَانْ, Bayan)。
1
یعنی فلسطین میں۔
2
پہلے وَعْدُ الْاٰخِرَۃ آچکا ہے جو یہود کے متعلق تھا۔ اس کے بعد چونکہ دوبارہ وَعْدُ الْاٰخِرَۃ آیا ہے اس سے صاف ظاہر ہے کہ یہ اور وعدہ ہے اور وہ مسلمانوں ہی کے متعلق ہو سکتا ہے پس ہم نے مسلمانوں کا لفظ بریکٹ میں لکھ دیا ہے۔ یہ مضمون پہلے مفسرین نے بھی لکھا ہے۔ (دیکھیئے فتح البیان جو اصل میں علامہ شو کانی کی تصنیف ہے)
3
یعنی یہود کو فلسطین میں تیسری دفعہ لائیں گے۔ اس پیشگوئی کے مطابق بنی اسرائیل آج کل فلسطین پر قابض ہو گئے ہیں۔
b
7:138.
2033
Important Words:
لفیفا (together) is derived from لف i.e. he folded up or wrapped up a thing in another thing. لف العدو means, he involved the enemy in difficulty. لف و نشر in rhetoric means, involution and evolution or complication and explication. لفیفا means, wrapped up under an envelope; mixed; mixed crowd; intimate friend (Lane & Aqrab).
Commentary:
The words "the land" do not refer to Egypt, where the Israelites never dwelt after Pharaoh had been drowned. They refer to Canaan, the land which was promised to them.
It is worthy of note that whereas Moses could never settle the Israelites in Egypt where he was born and brought up and got only Canaan as a substitute for it, the Holy Prophet not only regained Mecca, the land of his birth and the cradle of his Faith, but many other countries also fell into the hands of his followers.
The present verse read along with verses 17:6-8 & 1:6-7 may be explained as follows:
After the destruction of Pharaoh Jews would go and dwell in Canaan from where after sometime they would be driven away but would later return to it. In consequence, however, of their misdeeds they would again be visited with Divine punishment and be banished from their hearths and homes and would live in exile till the time when the second of the two punishments would overtake another people (Muslims) who would succeed them (the Jews) as their counterparts. It is then that they (the Jews) will be gathered from the ends of the earth and brought back to their Holy Land. But with the regeneration of Muslims through the Promised Messiah the latter would again come into their own.
The verse also implies that, like Jews, the Muslims would suffer- national disaster twice. As mentioned in vv. 6-8 Divine punishment befell the Jews twice. They suffered terribly first at the hands of King Nebuchadnezzar of Babylon, when they were carried away into captivity, and then a second time at the hands of the Emperor Titus of Rome. On both these occasions the Jews were driven away from their native land and were scattered all over the world. In the present verse a promise has been held out to them that they will be gathered in the Holy Land at the time of the fulfilment of "the promise of the latter days" (وعدالاخرة). This fulfilment of "the promise of the latter days" must have reference to some other incident than the twofold national disaster that overtook the Jews. Elsewhere (73:16) the Quran has compared the Holy Prophet to Moses and 1:7 implies that a section of Muslims would follow in the footsteps of Jews. It can therefore be reasonably concluded that, like Jews, Muslims also were destined to be smitten twice with national disaster. The first of these two disasters befell Muslims at the time of the Crusades when for a time the Holy Land was lost to them and later when Baghdad fell to the arms of the Tartars under Hulagu Khan. They were to be visited with Divine punishment for the second time in the time of the Promised Messiah just as the Jews were punished in that of the first Messiah—Jesus. In the present verse we are told that when Muslims are punished for the second time which means the fulfilment of "the promise of the latter days" the Jews would be brought back to their Holy Land from all parts of the world. This is what is happening now in Palestine.
According to Fat’hul-Bayan some very prominent Muslim religious scholars hold the view that وعدالاخرة (the promise of the latter days) applies to the time of the Promised Messiah. This interpretation supports our view.
c
7:138.
1658
The verse implies that like Jews, the Muslims would suffer national disaster twice. The first of these two disasters befell Muslims when Baghdad fell to the arms of the Tartars under Halaku Khan. They are here told that they would be visited with Divine punishment for the second time in the Latter Days—in the time of the Promised Messiah, just as the Jews were punished in that of the first Messiah—Jesus. The verse signifies that when Muslims are punished for the second time, which means the fulfilment of 'the promise of the Latter Days,' the Jews would be brought back to the Holy Land from all parts of the world. The prophecy has been remarkably fulfilled by the return of the Jews to Palestine under the Balfour Declaration and by the setting up of the so-called State of Israel. 'The promise of the Latter Days' applies to the time of the Promised Messiah (Bayan).
وَلَئِنْ أَرْسَلْنَا رِيحًا فَرَأَوْهُ مُصْفَرًّا لَّظَلُّوا۟ مِنۢ بَعْدِهِۦ يَكْفُرُونَ
56:66; 57:21.
56:66; 57:21.
56:66; 57:21.
e
56:66; 57:21.
b
56:66; 57:21.
b
56:66; 57:21.
وَلَوْ أَنَّمَا فِى ٱلْأَرْضِ مِن شَجَرَةٍ أَقْلَٰمٌ وَٱلْبَحْرُ يَمُدُّهُۥ مِنۢ بَعْدِهِۦ سَبْعَةُ أَبْحُرٍ مَّا نَفِدَتْ كَلِمَٰتُ ٱللَّهِ ۗ إِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ
18:110.
کَلِمَۃٌ بمعنے آیت ہے۔
18:110.
Numbers "7" and "70" are used in Arabic to denote a large number, and not exactly "seven" and "seventy" as ordinary numerals.
18:110.
Commentary:
Overawed by the vastness of the size of an object of nature or the extraordinary powers of a human being, men of low intellect and weak faith are prone to ascribe Divine attributes to them. It is the untenability of this position that the verse under comment seeks to expose. It purports to say that disbelievers are overawed into attributing Divine powers to a big object of nature, or a great man, while the great universe of which God is the sole Architect is an inexhaustible storehouse of unfathomable mysteries, infinitely larger in number than the wonderful things that meet the eye. So it is absurd on the part of disbelievers to take an object of nature or a human being as God on the score of his or its being seemingly extraordinary.
It may also be noted that numbers "7" and "70" are used in Arabic to denote a very large number, and not exactly "seven" and "seventy" as ordinary numerals.
a
18:110.
1
کَلِمَۃٌ بمعنے آیت ہے۔
b
18:110.
3051
Commentary:
Overawed by the vastness of the size of an object of nature or the extraordinary powers of a human being, men of low intellect and weak faith are prone to ascribe Divine attributes to them. It is the untenability of this position that the verse under comment seeks to expose. It purports to say that disbelievers are overawed into attributing Divine powers to a big object of nature, or a great man, while the great universe of which God is the sole Architect is an inexhaustible storehouse of unfathomable mysteries, infinitely larger in number than the wonderful things that meet the eye. So it is absurd on the part of disbelievers to take an object of nature or a human being as God on the score of his or its being seemingly extraordinary.
It may also be noted that numbers "7" and "70" are used in Arabic to denote a very large number, and not exactly "seven" and "seventy" as ordinary numerals.
b
18:110.
2315
Numbers "7" and "70" are used in Arabic to denote a large number, and not exactly "seven" and "seventy" as ordinary numerals.
مَّا يَفْتَحِ ٱللَّهُ لِلنَّاسِ مِن رَّحْمَةٍ فَلَا مُمْسِكَ لَهَا ۖ وَمَا يُمْسِكْ فَلَا مُرْسِلَ لَهُۥ مِنۢ بَعْدِهِۦ ۚ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ
39:39.
39:39.
After having mentioned in the previous verse that God has created the heavens and the earth and that He has made full provision for man’s physical and spiritual needs the verse under comment signifies that God has now decreed to bestow His mercy upon mankind in the form of the revelation of the Qur’an.
11:108; 39:39.
Commentary:
After having mentioned in the previous verse that God has created the heavens, and the earth and that He has made full provision for man’s physical and spiritual needs and has entrusted the control and management of both the physical and spiritual worlds to the care of the angels, the verse under comment proceeds to say that God has now decreed to bestow His mercy upon mankind in the form of the revelation of the Quran, at the same time warning the would be enemies of truth that they will not be allowed to thwart God’s plan and purpose as "He is the Mighty, the Wise!"
c
39:39.
a
11:108; 39:39.
3178
Commentary:
After having mentioned in the previous verse that God has created the heavens, and the earth and that He has made full provision for man’s physical and spiritual needs and has entrusted the control and management of both the physical and spiritual worlds to the care of the angels, the verse under comment proceeds to say that God has now decreed to bestow His mercy upon mankind in the form of the revelation of the Quran, at the same time warning the would be enemies of truth that they will not be allowed to thwart God’s plan and purpose as "He is the Mighty, the Wise!"
c
39:39.
2408
After having mentioned in the previous verse that God has created the heavens and the earth and that He has made full provision for man’s physical and spiritual needs the verse under comment signifies that God has now decreed to bestow His mercy upon mankind in the form of the revelation of the Qur’an.
۞ وَمَآ أَنزَلْنَا عَلَىٰ قَوْمِهِۦ مِنۢ بَعْدِهِۦ مِن جُندٍ مِّنَ ٱلسَّمَآءِ وَمَا كُنَّا مُنزِلِينَ
وَلَقَدْ جَآءَكُمْ يُوسُفُ مِن قَبْلُ بِٱلْبَيِّنَٰتِ فَمَا زِلْتُمْ فِى شَكٍّ مِّمَّا جَآءَكُم بِهِۦ ۖ حَتَّىٰٓ إِذَا هَلَكَ قُلْتُمْ لَن يَبْعَثَ ٱللَّهُ مِنۢ بَعْدِهِۦ رَسُولًا ۚ كَذَٰلِكَ يُضِلُّ ٱللَّهُ مَنْ هُوَ مُسْرِفٌ مُّرْتَابٌ
自远古以来, 先知们一直不断地来到这个世界上。可是人们的思想如此乖张, 每当一位新的先知到来时, 他们总是拒绝和反对他; 而当他死时, 信仰他的那些人就说, 不会再有新的先知来了, 而且启示之门已永远关闭了。
جیسے مسلمان عوام رسول اللہ صلی اللہ علیہ وسلم کے بعد کہتے ہیں۔
Prophets have been coming in the world from time immemorial but so perverse is men’s thinking that whenever there comes a new Prophet they reject and oppose him and when he dies those who had believed in him said that no more Prophets would come and that the door of revelation is shut for ever.
Commentary:
The verse purports to say that Prophets have been coming in the world from time immemorial but men are so constituted that whenever a Prophet came they rejected and opposed him and when he died they said that no more Prophets would come and that the door of revelation was shut forever. This attitude of disbelievers has led to the rejection of every Prophet.
1162
自远古以来, 先知们一直不断地来到这个世界上。可是人们的思想如此乖张, 每当一位新的先知到来时, 他们总是拒绝和反对他; 而当他死时, 信仰他的那些人就说, 不会再有新的先知来了, 而且启示之门已永远关闭了。
2
جیسے مسلمان عوام رسول اللہ صلی اللہ علیہ وسلم کے بعد کہتے ہیں۔
3521
Commentary:
The verse purports to say that Prophets have been coming in the world from time immemorial but men are so constituted that whenever a Prophet came they rejected and opposed him and when he died they said that no more Prophets would come and that the door of revelation was shut forever. This attitude of disbelievers has led to the rejection of every Prophet.
2605
Prophets have been coming in the world from time immemorial but so perverse is men’s thinking that whenever there comes a new Prophet they reject and oppose him and when he dies those who had believed in him said that no more Prophets would come and that the door of revelation is shut for ever.
وَمَن يُضْلِلِ ٱللَّهُ فَمَا لَهُۥ مِن وَلِىٍّ مِّنۢ بَعْدِهِۦ ۗ وَتَرَى ٱلظَّٰلِمِينَ لَمَّا رَأَوُا۟ ٱلْعَذَابَ يَقُولُونَ هَلْ إِلَىٰ مَرَدٍّ مِّن سَبِيلٍ
4:144; 17:98; 18:18.
4:144; 17:98; 18:18.
4:144; 17:98; 18:18.
b
4:144; 17:98; 18:18.
a
4:144; 17:98; 18:18.
b
4:144; 17:98; 18:18.