وَاذۡکُرۡ
Appears 10 times in Quran
Occurrences in Quran
Found 10 verses containing "وَاذۡکُرۡ".
وَاذۡکُرۡ فِی الۡکِتٰبِ مَرۡیَمَ اِذِ انۡتَبَذَتۡ مِنۡ اَہۡلِہَا مَکَانًا شَرۡقِیًّا
作为以下几节所叙述的有关伊撒在没有父亲的媒介下诞生的一些详细情况的序言, 看来谈谈 «古兰经» 和 «新约全书» 中与玛尔彦有关的一些事情, 是恰当而必要的。«新约全书» 对玛尔彦怀孕之前的生活实际上没有什么叙述。«马太» 和 «路加» 所著的引几勒 (福音书), 对以上那个重要事件发生以前的情况谈得极为简短而离题;而 «马可» 和 «约翰» 对此完全不谈。据 «马太福音» 所载, 玛尔彦刚嫁给了约瑟, 就发现已有了身孕。约瑟想秘密解除婚约, 但被一个天使在梦中阻止了他采取这种极端的做法, “约瑟, 大卫的儿子, 不要害怕娶玛利亚 (玛尔彦) 为妻” («马太»1:19, 20)。然而 «古兰经» 对玛尔彦的家庭、她的诞生情况、她母亲的许愿、把她献身给教堂的事业以及她开始怀有伊撒等情况作了详细得多的叙述 (3:36, 37, 48) 而本章对玛尔彦身怀伊撒后她发生了什么情况以及伊撒出生后和受托安拉的使命后发生了什么情况作了更为详细的叙述。这样就对即将从以色列家族转移给伊司马仪家族的先知品位这一重要论题有关的以及本章 主要论题的玛尔彦提供了一切必要的细节。经文中特别谈到了 “东方”, 也许是为了指出犹太人保持东方神圣的这一由来已久的习惯。犹太人和基督教徒都特别敬重东方。他们建筑的教堂和礼拜堂都是面向东方的。
It seems relevant and necessary to mention, as a prelude to the somewhat detailed account of Jesus’s fatherless birth as given in the next several verses, some facts related about Mary in the Qur’an and the New Testament. The New Testament sheds practically no light on the life of Mary before she became pregnant. The Gospels of Matthew and Luke give an extremely brief and discursive description of her circumstances before the above important event took place while Mark and John are completely silent over it. According to Matthew, Mary, on being married to Joseph, was found to be with child. Joseph intended secretly to put her away but was refrained from taking this extreme step by an angel saying to him in a dream, 'Joseph, thou son of David, fear not to take unto thee Mary thy wife' (Matt. 1: 19, 20). The Qur’an, however, gives a much more detailed account of Mary’s family, the circumstances that attended her birth, the vow of her mother, of her being dedicated to the service of the Church and las
Important Words:
مریم (Mary) is probably a compound word consisting of مر and یم and possesses, in Hebrew, a variety of meanings. Some of these meanings are: 'bitter sea'; 'drop of the sea'; 'star of the sea'; 'bitterness'; 'mistress or lady'. The word also means 'exalted'. It may also mean 'pious worshipper'. From two alternative roots the word might also mean, 'the rebellious', or 'the corpulent'. It seems that among the Jews and the Arabs corpulence was considered as a mark of beauty and girls who were corpulent were considered beautiful and therefore named Maryam. Maryam also seems to be a popular name among the Jews in the time of Jesus. See also 3:37.
شرقیاً (to the east) means, (1) facing the east; (2) to the east. مکاناً شرقیاً means, a place to the east; a place facing the east; a place in which the sun shines; an open dwelling place (Lane).
الکتاب (the Book) may refer both to the Bible and the Quran.
Commentary:
It seems relevant and necessary to mention, as a prelude to the somewhat detailed account of Jesus’ fatherless birth as given in the next several verses, some facts related about Mary in the Quran and the Bible.
The New Testament sheds practically no light on the life of Mary before she became pregnant. The Gospels of Matthew and Luke give an extremely brief and discursive description of her circumstances before the above important event took place while Mark and John are completely silent over it. According to Matthew, Mary, on being married to Joseph, was found to be with a child. Joseph intended secretly to put her away but was refrained from taking this extreme step by an angel saying to him in a dream: "Joseph, thou son of David, fear not to take unto thee Mary thy wife" (Matt. 1:19, 20). According to Luke, Mary was a relation of Zachariah’s wife and used to go to their house. Apart from this unimportant additional fact Luke leaves us quite in the dark about Mary’s account prior to her marriage with Joseph. But the Quran gives us a much more detailed account of Mary’s family, the circumstances that attended her birth, the vow of her mother, her childhood being dedicated to the service of the Church and lastly of her having conceived Jesus (3:36-38).
The present Surah, however, gives a still more detailed account of Mary having conceived Jesus and of what happened to her and to Jesus after his birth and after he was commissioned with his divine mission. The Quran has provided us with all necessary details about Mary that have any bearing on the important subject of prophethood which was about to be transferred from the House of Israel to that of Ishmael and which forms the principal thesis of the present Surah. If anything the Bible has given a very sorry picture of Jesus and his relations with his mother. Whereas the Quran depicts him to be kind, dutiful and very compassionate towards his mother, the Gospels show that he did not like his mother because she did not believe in him (Matt. 12:46-50). Mark 3:31-35 and Luke 8:19-21 show that besides Mary, Jesus’ other relations did not believe in him while the Gospel of John keeps discreetly silent over this painful subject. We also know that the Jews used to taunt Jesus by saying that if his mission was true why his own relations did not believe in him (Matt. 13:55-56). Some of his relations and friends went so far as to lay hold on him for they said that he was beside himself (Mark 3:21). This attitude of disbelief on the part of his relatives towards Jesus had made him so bitter that when he was being taken to Calvary to be put on the cross and his mother appeared on the scene, he addressed her saying 'Woman, behold thy son!' (John 19:26). And when on another occasion a woman being very much impressed by his discourse said: 'Blessed is the womb that bore thee, and the paps which thou hast sucked' (Luke 11:27), he retorted: 'Yea rather, blessed are they that hear the word of God, and keep it' (Luke 11:28), which signified that he could not even bear his mother being praised.
Such is the picture which the Gospels have drawn of the unenviable relations between Jesus and his mother. But the description is not only self-contradictory, it also offends against human nature and intelligence. The Quran, however, presents both these blessed and holy persons in quite a different light. Regarding Jesus it says that he was kind and loving, obedient and dutiful to his mother and that he was not haughty and rude (19:33) while about Mary it states that she was a pious, chaste and truthful woman and was a great worshipper of God and that God purified her, accepted her and chose her above the women of the world (3:43, 44; 5:76; 66:13). How great is the difference between the unenviable picture of Mary drawn by the Gospels and the beautiful description given of her in the Quran. Whereas the Biblical description is highly derogatory and self-contradictory, the Quranic description is not only consistent with the dignity of a highly righteous woman but is also more akin to truth and facts of history.
As the verse shows Mary withdrew herself to a place to the east. Special mention has been made of "a place to the east" in the verse, in order, perhaps, to point to the time-honoured custom of the Jews that they attached special significance to مشرق (east) and considered it sacred. They believed that the birth of the first man took place in the east where God planted a garden (Gen. 2:8). The Babylonians by whose traditions the Jews became much impressed as they had lived under them as captives also looked upon the east as "the gate of light" (Ezekiel 11:1). Matthew 2:2 and Revelation 7:2 also shed some light on the importance of the east. Both the Jews and Christians hold the east in special respect. They build their places of worship facing the east. This is why special mention has been made in the present verse "of a place to the East" and Mary has been described as having gone to "a place which was facing the east."
For a somewhat detailed note on the early life of Mary see vv. 3:36, 37, 38.
799
作为以下几节所叙述的有关伊撒在没有父亲的媒介下诞生的一些详细情况的序言, 看来谈谈 «古兰经» 和 «新约全书» 中与玛尔彦有关的一些事情, 是恰当而必要的。«新约全书» 对玛尔彦怀孕之前的生活实际上没有什么叙述。«马太» 和 «路加» 所著的引几勒 (福音书), 对以上那个重要事件发生以前的情况谈得极为简短而离题;而 «马可» 和 «约翰» 对此完全不谈。据 «马太福音» 所载, 玛尔彦刚嫁给了约瑟, 就发现已有了身孕。约瑟想秘密解除婚约, 但被一个天使在梦中阻止了他采取这种极端的做法, “约瑟, 大卫的儿子, 不要害怕娶玛利亚 (玛尔彦) 为妻” («马太»1:19, 20)。然而 «古兰经» 对玛尔彦的家庭、她的诞生情况、她母亲的许愿、把她献身给教堂的事业以及她开始怀有伊撒等情况作了详细得多的叙述 (3:36, 37, 48) 而本章对玛尔彦身怀伊撒后她发生了什么情况以及伊撒出生后和受托安拉的使命后发生了什么情况作了更为详细的叙述。这样就对即将从以色列家族转移给伊司马仪家族的先知品位这一重要论题有关的以及本章 主要论题的玛尔彦提供了一切必要的细节。经文中特别谈到了 “东方”, 也许是为了指出犹太人保持东方神圣的这一由来已久的习惯。犹太人和基督教徒都特别敬重东方。他们建筑的教堂和礼拜堂都是面向东方的。
2161
Important Words:
مریم (Mary) is probably a compound word consisting of مر and یم and possesses, in Hebrew, a variety of meanings. Some of these meanings are: 'bitter sea'; 'drop of the sea'; 'star of the sea'; 'bitterness'; 'mistress or lady'. The word also means 'exalted'. It may also mean 'pious worshipper'. From two alternative roots the word might also mean, 'the rebellious', or 'the corpulent'. It seems that among the Jews and the Arabs corpulence was considered as a mark of beauty and girls who were corpulent were considered beautiful and therefore named Maryam. Maryam also seems to be a popular name among the Jews in the time of Jesus. See also 3:37.
شرقیاً (to the east) means, (1) facing the east; (2) to the east. مکاناً شرقیاً means, a place to the east; a place facing the east; a place in which the sun shines; an open dwelling place (Lane).
الکتاب (the Book) may refer both to the Bible and the Quran.
Commentary:
It seems relevant and necessary to mention, as a prelude to the somewhat detailed account of Jesus’ fatherless birth as given in the next several verses, some facts related about Mary in the Quran and the Bible.
The New Testament sheds practically no light on the life of Mary before she became pregnant. The Gospels of Matthew and Luke give an extremely brief and discursive description of her circumstances before the above important event took place while Mark and John are completely silent over it. According to Matthew, Mary, on being married to Joseph, was found to be with a child. Joseph intended secretly to put her away but was refrained from taking this extreme step by an angel saying to him in a dream: "Joseph, thou son of David, fear not to take unto thee Mary thy wife" (Matt. 1:19, 20). According to Luke, Mary was a relation of Zachariah’s wife and used to go to their house. Apart from this unimportant additional fact Luke leaves us quite in the dark about Mary’s account prior to her marriage with Joseph. But the Quran gives us a much more detailed account of Mary’s family, the circumstances that attended her birth, the vow of her mother, her childhood being dedicated to the service of the Church and lastly of her having conceived Jesus (3:36-38).
The present Surah, however, gives a still more detailed account of Mary having conceived Jesus and of what happened to her and to Jesus after his birth and after he was commissioned with his divine mission. The Quran has provided us with all necessary details about Mary that have any bearing on the important subject of prophethood which was about to be transferred from the House of Israel to that of Ishmael and which forms the principal thesis of the present Surah. If anything the Bible has given a very sorry picture of Jesus and his relations with his mother. Whereas the Quran depicts him to be kind, dutiful and very compassionate towards his mother, the Gospels show that he did not like his mother because she did not believe in him (Matt. 12:46-50). Mark 3:31-35 and Luke 8:19-21 show that besides Mary, Jesus’ other relations did not believe in him while the Gospel of John keeps discreetly silent over this painful subject. We also know that the Jews used to taunt Jesus by saying that if his mission was true why his own relations did not believe in him (Matt. 13:55-56). Some of his relations and friends went so far as to lay hold on him for they said that he was beside himself (Mark 3:21). This attitude of disbelief on the part of his relatives towards Jesus had made him so bitter that when he was being taken to Calvary to be put on the cross and his mother appeared on the scene, he addressed her saying 'Woman, behold thy son!' (John 19:26). And when on another occasion a woman being very much impressed by his discourse said: 'Blessed is the womb that bore thee, and the paps which thou hast sucked' (Luke 11:27), he retorted: 'Yea rather, blessed are they that hear the word of God, and keep it' (Luke 11:28), which signified that he could not even bear his mother being praised.
Such is the picture which the Gospels have drawn of the unenviable relations between Jesus and his mother. But the description is not only self-contradictory, it also offends against human nature and intelligence. The Quran, however, presents both these blessed and holy persons in quite a different light. Regarding Jesus it says that he was kind and loving, obedient and dutiful to his mother and that he was not haughty and rude (19:33) while about Mary it states that she was a pious, chaste and truthful woman and was a great worshipper of God and that God purified her, accepted her and chose her above the women of the world (3:43, 44; 5:76; 66:13). How great is the difference between the unenviable picture of Mary drawn by the Gospels and the beautiful description given of her in the Quran. Whereas the Biblical description is highly derogatory and self-contradictory, the Quranic description is not only consistent with the dignity of a highly righteous woman but is also more akin to truth and facts of history.
As the verse shows Mary withdrew herself to a place to the east. Special mention has been made of "a place to the east" in the verse, in order, perhaps, to point to the time-honoured custom of the Jews that they attached special significance to مشرق (east) and considered it sacred. They believed that the birth of the first man took place in the east where God planted a garden (Gen. 2:8). The Babylonians by whose traditions the Jews became much impressed as they had lived under them as captives also looked upon the east as "the gate of light" (Ezekiel 11:1). Matthew 2:2 and Revelation 7:2 also shed some light on the importance of the east. Both the Jews and Christians hold the east in special respect. They build their places of worship facing the east. This is why special mention has been made in the present verse "of a place to the East" and Mary has been described as having gone to "a place which was facing the east."
For a somewhat detailed note on the early life of Mary see vv. 3:36, 37, 38.
1747
It seems relevant and necessary to mention, as a prelude to the somewhat detailed account of Jesus’s fatherless birth as given in the next several verses, some facts related about Mary in the Qur’an and the New Testament. The New Testament sheds practically no light on the life of Mary before she became pregnant. The Gospels of Matthew and Luke give an extremely brief and discursive description of her circumstances before the above important event took place while Mark and John are completely silent over it. According to Matthew, Mary, on being married to Joseph, was found to be with child. Joseph intended secretly to put her away but was refrained from taking this extreme step by an angel saying to him in a dream, 'Joseph, thou son of David, fear not to take unto thee Mary thy wife' (Matt. 1: 19, 20). The Qur’an, however, gives a much more detailed account of Mary’s family, the circumstances that attended her birth, the vow of her mother, of her being dedicated to the service of the Church and las
وَاذۡکُرۡ فِی الۡکِتٰبِ اِبۡرٰہِیۡمَ ۚ اِنَّہٗ کَانَ صِدِّیۡقًا نَّبِیًّا
38:46; 53:38.
38:46; 53:38.
"The Book" means the Qur’an. The Holy Prophet is here directed to relate the story of Abraham as it is given in the Qur’an and not as it is related in the Bible. Whereas the Qur’an depicts Abraham as a truthful man, the Bible accuses him of telling lies (Gen. 20: 13). The Qur’an has laid great stress on the truthfulness of Abraham, perhaps because sometime in future, lies were to be attributed to him by some Commentators of the Qur’an.
38:46; 53:38.
Commentary:
ابراھیم (Abraham) means the father of nations. Originally Abraham’s name was ابرام (Abram) which may have been derived from ابرم. They say ابرمه i.e. he twisted it (the rope) well. He made it firm, strong, solid (Lane). Abraham might have been so called because he was endowed to an unusual degree with conversational ability of a high mark. He was an irresistible debater. His talk was very effective and his arguments strong. A reference to this quality of Abraham is to be found in 2:259 and 6:76-81. Or Abram may have come to be called Abraham after God had made His covenant with him and had promised to multiply him exceedingly. God said: "As for Me, behold, My covenant is with thee, and thou shalt be a father of many nations. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for father of many nations have I made thee" (Gen. 17:4-5). In the Quran also Abraham has been called امة which means, "a nation", "a people", "a race" (16:121).
Abraham was a native of Ur of the Chaldees in Iraq. His people worshipped the sun and the stars. Their chief god was Merodach or (Madruk). It was also called Bel, i.e. Lord (Enc. Bib.).
Abraham was a great iconoclast. He preached the Unity and Oneness of God and strongly denounced and condemned idol-worship. By his iconoclastic activities he incurred the enmity of his father and so with his wife and his nephew Lot, he had to leave his native place for Canaan the land which God had promised to give to his seed (Gen 12:7). When Canaan suffered from a severe famine Abraham left it for Egypt where he married Hagar, the mother of Ishmael. For a detailed account of Abraham see 6:75.
الکتاب (the Book) in this verse means the Quran. The Holy Prophet is here directed to relate the story of Abraham as it is given in the Quran and not as it is related in the Bible. While the Quran depicts Abraham as a truthful man the Bible accuses him of telling lies (Gen. 20:13).
صدیق (a truthful man) is the intensified form of صادق which is active participle from صدقwhich means, he spoke the truth (Lane). صادق means one who speaks the truth. صدیق being the intensive form of صادق has four meanings; (a) one who very generally and often speaks the truth; (b) one who never tells a lie; (c) one who is so habituated to speaking truth that it becomes impossible for him to tell a lie; and (d) one who is truthful in his talk and substantiates the truth of his talk and beliefs by his actions and deeds. The speaking of truth becomes, as it were, a part of his being, a second nature with him (Lane). This is the highest stage of صدیقیت (the quality or condition of being truthful).
The word صدیق possesses a double connotation. While on the one hand it means one who is highly truthful, on the other it denotes a spiritual rank next only to the rank of prophethood. In fact, every quality possesses two connotations and two uses. It is used as an attribute and it also expresses a rank. In the present verse صدیق has been used to express only the attribute and quality of truthfulness and not the rank of صدیق which is included in the rank of نبی (a Prophet) which has also been mentioned in regard to Abraham in this verse. The verse means that Abraham was a Prophet of God and one of his most prominent and distinctive qualities was that he was truthful par excellence.
The Quran has laid great stress on the truthfulness of Abraham perhaps because in some future time lies were to be attributed to him by some commentators of the Quran.
It seems appropriate and pertinent to write here a few words about the order and arrangement of the verses of the present Surah because some Christian writers have found fault with the chronological order of the incidents mentioned in it. In fact the central theme of this Surah is to disprove and demolish the Christian dogma of godhead of Jesus Christ. The Surah opens with a brief mention of Zachariah, the father of Yahya who was a forerunner of Jesus. Zachariah’s mention is followed by a concise description of the birth of Yahya. Then a somewhat detailed description is given of the birth of Jesus who was the harbinger of the Holy Prophet and light is shed on the falsity of Christian beliefs and doctrines about him and his mother. This description of Jesus is followed by a narration of some important incidents in the life of Abraham. This seems to be a historical anachronism but in reality it is not. The Quran is not a book of history. It sometimes deliberately departs from the chronological order of events. The account of Abraham given in the present and the following verses is a case in point. The account of Jesus is followed by that of Abraham in order to drive home the point that when Abraham, the great progenitor of Moses who was the Founder of the Mosaic Dispensation of which Christianity is only an offshoot, was a firm believer in the Unity of God, how could Jesus depart from the Faith of his forefather, and claim to be God or son of God? Secondly, God had made a promise with Abraham that He would multiply him exceedingly through his two sons, Ishmael and Isaac. God’s promise with Abraham was fulfilled first through Isaac, and then when Isaac’s progeny disobeyed and defied Divine commandments and consistently rejected Divine Prophets and went so far as to kill John and crucify Jesus, God’s covenant with Abraham became transferred to Ishmael and was finally and fully fulfilled through the latter’s progeny. This is the real reason why the account of Jesus is followed by that of Abraham. After this a brief mention is made of Moses who was a descendant of Jacob and in whom God’s covenant with Abraham through Isaac found its highest fulfilment. After dealing with God’s covenant with Abraham through Isaac, the Surah proceeds to make a mention of the Divine promise with Abraham through Ishmael. This is why after Moses, mention has been made of Ishmael and this is the significance of the order which the Quran has kept in view while giving an account of the life of some Prophets and making only a brief mention of others and this is the right and natural order which should have been observed while dealing with the subject under discussion. The taunt of some Christian critics of Islam that the seeming historical anachronism was due to the Holy Prophet’s lack of the knowledge of history is absurd because elsewhere (chapter Hud) the Quran has given the accounts of some Prophets of very remote past in their proper chronological order which fact has been admitted by fair-minded Christian writers themselves.
e
38:46; 53:38.
b
38:46; 53:38.
2185
Commentary:
ابراھیم (Abraham) means the father of nations. Originally Abraham’s name was ابرام (Abram) which may have been derived from ابرم. They say ابرمه i.e. he twisted it (the rope) well. He made it firm, strong, solid (Lane). Abraham might have been so called because he was endowed to an unusual degree with conversational ability of a high mark. He was an irresistible debater. His talk was very effective and his arguments strong. A reference to this quality of Abraham is to be found in 2:259 and 6:76-81. Or Abram may have come to be called Abraham after God had made His covenant with him and had promised to multiply him exceedingly. God said: "As for Me, behold, My covenant is with thee, and thou shalt be a father of many nations. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for father of many nations have I made thee" (Gen. 17:4-5). In the Quran also Abraham has been called امة which means, "a nation", "a people", "a race" (16:121).
Abraham was a native of Ur of the Chaldees in Iraq. His people worshipped the sun and the stars. Their chief god was Merodach or (Madruk). It was also called Bel, i.e. Lord (Enc. Bib.).
Abraham was a great iconoclast. He preached the Unity and Oneness of God and strongly denounced and condemned idol-worship. By his iconoclastic activities he incurred the enmity of his father and so with his wife and his nephew Lot, he had to leave his native place for Canaan the land which God had promised to give to his seed (Gen 12:7). When Canaan suffered from a severe famine Abraham left it for Egypt where he married Hagar, the mother of Ishmael. For a detailed account of Abraham see 6:75.
الکتاب (the Book) in this verse means the Quran. The Holy Prophet is here directed to relate the story of Abraham as it is given in the Quran and not as it is related in the Bible. While the Quran depicts Abraham as a truthful man the Bible accuses him of telling lies (Gen. 20:13).
صدیق (a truthful man) is the intensified form of صادق which is active participle from صدقwhich means, he spoke the truth (Lane). صادق means one who speaks the truth. صدیق being the intensive form of صادق has four meanings; (a) one who very generally and often speaks the truth; (b) one who never tells a lie; (c) one who is so habituated to speaking truth that it becomes impossible for him to tell a lie; and (d) one who is truthful in his talk and substantiates the truth of his talk and beliefs by his actions and deeds. The speaking of truth becomes, as it were, a part of his being, a second nature with him (Lane). This is the highest stage of صدیقیت (the quality or condition of being truthful).
The word صدیق possesses a double connotation. While on the one hand it means one who is highly truthful, on the other it denotes a spiritual rank next only to the rank of prophethood. In fact, every quality possesses two connotations and two uses. It is used as an attribute and it also expresses a rank. In the present verse صدیق has been used to express only the attribute and quality of truthfulness and not the rank of صدیق which is included in the rank of نبی (a Prophet) which has also been mentioned in regard to Abraham in this verse. The verse means that Abraham was a Prophet of God and one of his most prominent and distinctive qualities was that he was truthful par excellence.
The Quran has laid great stress on the truthfulness of Abraham perhaps because in some future time lies were to be attributed to him by some commentators of the Quran.
It seems appropriate and pertinent to write here a few words about the order and arrangement of the verses of the present Surah because some Christian writers have found fault with the chronological order of the incidents mentioned in it. In fact the central theme of this Surah is to disprove and demolish the Christian dogma of godhead of Jesus Christ. The Surah opens with a brief mention of Zachariah, the father of Yahya who was a forerunner of Jesus. Zachariah’s mention is followed by a concise description of the birth of Yahya. Then a somewhat detailed description is given of the birth of Jesus who was the harbinger of the Holy Prophet and light is shed on the falsity of Christian beliefs and doctrines about him and his mother. This description of Jesus is followed by a narration of some important incidents in the life of Abraham. This seems to be a historical anachronism but in reality it is not. The Quran is not a book of history. It sometimes deliberately departs from the chronological order of events. The account of Abraham given in the present and the following verses is a case in point. The account of Jesus is followed by that of Abraham in order to drive home the point that when Abraham, the great progenitor of Moses who was the Founder of the Mosaic Dispensation of which Christianity is only an offshoot, was a firm believer in the Unity of God, how could Jesus depart from the Faith of his forefather, and claim to be God or son of God? Secondly, God had made a promise with Abraham that He would multiply him exceedingly through his two sons, Ishmael and Isaac. God’s promise with Abraham was fulfilled first through Isaac, and then when Isaac’s progeny disobeyed and defied Divine commandments and consistently rejected Divine Prophets and went so far as to kill John and crucify Jesus, God’s covenant with Abraham became transferred to Ishmael and was finally and fully fulfilled through the latter’s progeny. This is the real reason why the account of Jesus is followed by that of Abraham. After this a brief mention is made of Moses who was a descendant of Jacob and in whom God’s covenant with Abraham through Isaac found its highest fulfilment. After dealing with God’s covenant with Abraham through Isaac, the Surah proceeds to make a mention of the Divine promise with Abraham through Ishmael. This is why after Moses, mention has been made of Ishmael and this is the significance of the order which the Quran has kept in view while giving an account of the life of some Prophets and making only a brief mention of others and this is the right and natural order which should have been observed while dealing with the subject under discussion. The taunt of some Christian critics of Islam that the seeming historical anachronism was due to the Holy Prophet’s lack of the knowledge of history is absurd because elsewhere (chapter Hud) the Quran has given the accounts of some Prophets of very remote past in their proper chronological order which fact has been admitted by fair-minded Christian writers themselves.
d
38:46; 53:38.
1773
"The Book" means the Qur’an. The Holy Prophet is here directed to relate the story of Abraham as it is given in the Qur’an and not as it is related in the Bible. Whereas the Qur’an depicts Abraham as a truthful man, the Bible accuses him of telling lies (Gen. 20: 13). The Qur’an has laid great stress on the truthfulness of Abraham, perhaps because sometime in future, lies were to be attributed to him by some Commentators of the Qur’an.
وَاذۡکُرۡ فِی الۡکِتٰبِ مُوۡسٰۤی ۚ اِنَّہٗ کَانَ مُخۡلَصًا وَّکَانَ رَسُوۡلًا نَّبِیًّا
33:70.
قرآن میں ذکر کرنے کے یہ معنے ہیں کہ قرآن مجید ان کے صحیح واقعات بیان کرتا ہے لیکن بائبل غلطی اور مبالغہ سے کام لیتی ہے اس لئے قرآن کریم کو اصلاح کی ضرورت پیش آئی۔ پس اصل صحیح تاریخ بیان ہونی چاہئے ورنہ بائبل کے بیان سے دنیا گمراہ ہوگی۔
33:70.
The words, he was a Messenger, a Prophet, explain and remove a popular misconception, viz. that a Rasul (Messenger) is one who brings a new Law and a new Book and a Nabi (Prophet) is one who is commissioned by God only for the reformation of his people, and though, like a Rasul, a Nabi receives Divine revelations, yet he brings no Law or Book containing new commandments and ordinances. According to this popular notion every Rasul (Messenger) is necessarily a Nabi (Prophet) but not every Nabi a Rasul. The verse under comment demolishes this wrong notion because if a Rasul (Messenger) is one who brings a new Book and a new Law and as such is necessarily a Nabi (Prophet), then the addition of the word Nabi to the word Rasul in this and other verses is superfluous and redundant. The fact is that every Rasul is a Nabi and every Nabi a Rasul. These two words are interchangeable and represent two
33:70.
Commentary:
The account of Abraham is followed by that of Moses—Isaac and Jacob having been mentioned only casually and by the way in v. 50 above. In Moses, God’s covenant with Abraham about the progeny of Isaac, found its fullest and completest manifestation. The visible mark of this divine covenant was the bestowal of Canaan on Abraham’s progeny (Gen. 17:8) which took place in the time of Moses’ Successor. The Israelite Prophets who came after Moses were only Reformer-Prophets who carried on and fulfilled his work and mission. This is why after Moses God adverts to His promise to Abraham about Ishmael which saw its sublimest and most complete and perfect manifestation and consummation in the Holy Prophet of Islam who was a descendant of Ishmael.
The words, he was a Messenger and a Prophet, explain and remove a popular misconception. According to popular notion a رسول (Messenger) is one who brings a new Law and a new Book and a نبی (Prophet) is one who is commissioned by God only for the reformation of his people. He also receives Divine revelation but brings no Law or Book containing new commandments and ordinances. According to this popular notion every رسول (Messenger) is necessarily a نبی (Prophet) but not every نبی a رسول. The verse under comment, however, demolishes this wrong notion because if a رسول (Messenger) is one who brings a new Book and a new Law and as such is necessarily a نبی (Prophet), then the addition of the word نبی to the word رسول in this and other verses is superfluous and redundant. In fact, every رسولis a نبی and every نبی a رسول. These two words represent two aspects of the same office and two functions of the same person. A Divine Reformer is a رسول inasmuch as he receives messages from God (رسالت meaning a message) and he is a نبی in the sense that he conveys those Messages to the people to whom he is sent (نبوت meaning the conveying of a message). Thus every رسول(Messenger) is a نبی (Prophet) because after receiving Divine Messages he conveys them to his people and every نبی is a رسول because he conveys to his people those Messages which he receives from God. Only the functions of نبی follow those of رسول. In his capacity as رسولhe first receives messages from God and then in his capacity as نبیhe conveys them to his people. This is why here and everywhere in the Quran when these two words—رسول and نبی occur together, invariably the word نبی follows the word رسول because that is the natural order.
See also 7:158, 159; 19:31, 55. The bringing of a new Book or a new Law, therefore, is not the necessary concomitant of a نبی or a رسول. A رسول or a نبیmay or may not bring a new Law. All Messengers (رسول) and Prophets (نبی) are of two categories—(a) those that bring a new Book and a new Law and (b) those that do not. This classification of رسول and نبی into two categories is supported by the Quranitself. See 5:45.
c
33:70.
1
قرآن میں ذکر کرنے کے یہ معنے ہیں کہ قرآن مجید ان کے صحیح واقعات بیان کرتا ہے لیکن بائبل غلطی اور مبالغہ سے کام لیتی ہے اس لئے قرآن کریم کو اصلاح کی ضرورت پیش آئی۔ پس اصل صحیح تاریخ بیان ہونی چاہئے ورنہ بائبل کے بیان سے دنیا گمراہ ہوگی۔
a
33:70.
2194
Commentary:
The account of Abraham is followed by that of Moses—Isaac and Jacob having been mentioned only casually and by the way in v. 50 above. In Moses, God’s covenant with Abraham about the progeny of Isaac, found its fullest and completest manifestation. The visible mark of this divine covenant was the bestowal of Canaan on Abraham’s progeny (Gen. 17:8) which took place in the time of Moses’ Successor. The Israelite Prophets who came after Moses were only Reformer-Prophets who carried on and fulfilled his work and mission. This is why after Moses God adverts to His promise to Abraham about Ishmael which saw its sublimest and most complete and perfect manifestation and consummation in the Holy Prophet of Islam who was a descendant of Ishmael.
The words, he was a Messenger and a Prophet, explain and remove a popular misconception. According to popular notion a رسول (Messenger) is one who brings a new Law and a new Book and a نبی (Prophet) is one who is commissioned by God only for the reformation of his people. He also receives Divine revelation but brings no Law or Book containing new commandments and ordinances. According to this popular notion every رسول (Messenger) is necessarily a نبی (Prophet) but not every نبی a رسول. The verse under comment, however, demolishes this wrong notion because if a رسول (Messenger) is one who brings a new Book and a new Law and as such is necessarily a نبی (Prophet), then the addition of the word نبی to the word رسول in this and other verses is superfluous and redundant. In fact, every رسولis a نبی and every نبی a رسول. These two words represent two aspects of the same office and two functions of the same person. A Divine Reformer is a رسول inasmuch as he receives messages from God (رسالت meaning a message) and he is a نبی in the sense that he conveys those Messages to the people to whom he is sent (نبوت meaning the conveying of a message). Thus every رسول(Messenger) is a نبی (Prophet) because after receiving Divine Messages he conveys them to his people and every نبی is a رسول because he conveys to his people those Messages which he receives from God. Only the functions of نبی follow those of رسول. In his capacity as رسولhe first receives messages from God and then in his capacity as نبیhe conveys them to his people. This is why here and everywhere in the Quran when these two words—رسول and نبی occur together, invariably the word نبی follows the word رسول because that is the natural order.
See also 7:158, 159; 19:31, 55. The bringing of a new Book or a new Law, therefore, is not the necessary concomitant of a نبی or a رسول. A رسول or a نبیmay or may not bring a new Law. All Messengers (رسول) and Prophets (نبی) are of two categories—(a) those that bring a new Book and a new Law and (b) those that do not. This classification of رسول and نبی into two categories is supported by the Quranitself. See 5:45.
a
33:70.
1780
The words, he was a Messenger, a Prophet, explain and remove a popular misconception, viz. that a Rasul (Messenger) is one who brings a new Law and a new Book and a Nabi (Prophet) is one who is commissioned by God only for the reformation of his people, and though, like a Rasul, a Nabi receives Divine revelations, yet he brings no Law or Book containing new commandments and ordinances. According to this popular notion every Rasul (Messenger) is necessarily a Nabi (Prophet) but not every Nabi a Rasul. The verse under comment demolishes this wrong notion because if a Rasul (Messenger) is one who brings a new Book and a new Law and as such is necessarily a Nabi (Prophet), then the addition of the word Nabi to the word Rasul in this and other verses is superfluous and redundant. The fact is that every Rasul is a Nabi and every Nabi a Rasul. These two words are interchangeable and represent two
وَاذۡکُرۡ فِی الۡکِتٰبِ اِسۡمٰعِیۡلَ ۚ اِنَّہٗ کَانَ صَادِقَ الۡوَعۡدِ وَکَانَ رَسُوۡلًا نَّبِیًّا
After Moses, mention has been made of Ishmael. His account is introduced with the words 'and relate' which shows that one chapter of religious history—that of the House of Israel, is closed and a new one, that of the House of Ishmael, has begun.
Commentary:
God was well pleased with Abraham. He chose him and his seed for the bestowal of His special favours and blessings and for that purpose He established a covenant with him. The covenant is given in the Bible as follows:
And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him. And as for Ishmael, I have heard thee: Behold, I have blessed him and will make him fruitful and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation (Gen. 17:19, 20).
The covenant began with Isaac and in fulfilment of it God raised a long line of Prophets among his descendants, and also gave them worldly dominion, power and wealth. The covenant found its highest fulfilment in Moses. When, however, the long line of Prophets who came after Moses as his successors terminated with Jesus, the second part of the covenant which was to be fulfilled through Ishmael came into operation and prophethood passed from the House of Israel to that of Ishmael and this was quite in harmony with the covenant which God had established with Abraham regarding the conferring of His favour upon him and his progeny. This is why after Moses’ mention has been made of Ishmael. The account of Ishmael is introduced with the words واذکر (and relate) which shows that one chapter of religious history—that of the House of Israel, is closed and a new one has begun. The Christians have been further told in this verse that the divine covenant has not terminated with Jesus but in keeping with the promise of God with Abraham has only been transferred to the progeny of Ishmael.
2197
Commentary:
God was well pleased with Abraham. He chose him and his seed for the bestowal of His special favours and blessings and for that purpose He established a covenant with him. The covenant is given in the Bible as follows:
And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him. And as for Ishmael, I have heard thee: Behold, I have blessed him and will make him fruitful and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation (Gen. 17:19, 20).
The covenant began with Isaac and in fulfilment of it God raised a long line of Prophets among his descendants, and also gave them worldly dominion, power and wealth. The covenant found its highest fulfilment in Moses. When, however, the long line of Prophets who came after Moses as his successors terminated with Jesus, the second part of the covenant which was to be fulfilled through Ishmael came into operation and prophethood passed from the House of Israel to that of Ishmael and this was quite in harmony with the covenant which God had established with Abraham regarding the conferring of His favour upon him and his progeny. This is why after Moses’ mention has been made of Ishmael. The account of Ishmael is introduced with the words واذکر (and relate) which shows that one chapter of religious history—that of the House of Israel, is closed and a new one has begun. The Christians have been further told in this verse that the divine covenant has not terminated with Jesus but in keeping with the promise of God with Abraham has only been transferred to the progeny of Ishmael.
1782
After Moses, mention has been made of Ishmael. His account is introduced with the words 'and relate' which shows that one chapter of religious history—that of the House of Israel, is closed and a new one, that of the House of Ishmael, has begun.
وَاذۡکُرۡ فِی الۡکِتٰبِ اِدۡرِیۡسَ ۚ اِنَّہٗ کَانَ صِدِّیۡقًا نَّبِیًّا
Most Commentators of the Qur’an are of the opinion that Idris is Enoch of the Bible, The words Hanuk (Enoch) and Idris closely resemble each other in their meanings and significations. Whereas Idris means one who reads much or instructs much, Hanuk means instruction or dedication (Enc. Bib.). Moreover, the account of Enoch as given in the Bible and in Jewish religious literature closely resembles that of Idris as given in the Qur’an. See also "The Larger Edition of the Commentary," pp. 1597, 1598.
Important Words:
إدریس (Idris) is derived from أدرس which is the transitive form of درس. They say أدرس الکتاب i.e. he read the book or he read it repeatedly so as to remember it; or he made it easy to remember by much reading; or he learned or studied it. درسه الکتاب(darrasahul-kitab) or ادرسه means, he taught him the book (Lane). إدریس which means, one who reads much or teaches much is derived from ادرس as یعقوب is from عقب and اضحاک is from ضحک and یسوع is from ساع and as اسماعیل is the combination of سمع and ایل (meaning God heard) and اسرائیل is the, combination of یسر and ایل (meaning the warrior of God).
Much difference of opinion exists among lexicologists about the origin of the word إدریس. According to Lisan it is a non-Arabic proper noun. According to Asma‘i, Qurtubi and Ibn Hayyan, it is not Arabic. Ibn Sikkit, however, is of the opinion that إدریس (Idris) is an Arabic name. He says that it is derived from أدرس as ابلیس is derived from أبلس. But whatever the difference of opinion the Arabs were familiar with this name even before Islam.
Commentary:
Now who is this Idris? Most of the commentators of the Quran are of the opinion that he is Enoch of the Bible.حنوکand إدریس closely resemble each other in their meanings and significations. Whereas إدریس means one who reads much or instructs much, حنوک means instruction or dedication (Enc. Bib.). Moreover, the account of Enoch given in the Bible and in Jewish religious literature closely resembles that of Idris as given in the Quran. In the Bible we have: And Enoch walked with God: and he was not; for God took him (Gen. 5:24). In Targum, a famous book of Jewish traditions he has been called a holy man of God whom He gave the titles of "Safra Rabba" and "Metatron"(both words meaning a learned man or religious savant) and took up to heaven (Jew. Enc.). In the Jewish book named "Sefer Hanok" (the book of Hanuk) it is written that inhabitants of the earth became wicked, therefore God took up Hanuk to heaven and made him a guardian of the heavenly treasures and the chief of angels. In another book named "Hayye Hanok" it is written that he was a holy and righteous priest whom God sent to the world for its reformation, but when it became full of sins, God raised him up to heaven (Jew. Enc.). This account of Enoch resembles very much the picture of Idris as given in the Quran in the words: He was a truthful man and a Prophet and We exalted him to a lofty station. These commendatory expressions about Idris serve to demolish the false notions held about Jesus. The godhead of Jesus, more than anything else, rests on the belief that he was taken up to heaven alive. Now if, as Christians believe, God took up Jesus to heaven according to the present verse, Idris too was exalted to a very high station in heaven, and according to the Bible Enoch (Idris) also walked with God and was taken up to heaven (Gen. 5:24). If Jesus could be regarded as Divine and is entitled to a special spiritual status on the assumption of his having been taken up to heaven, then Idris of the Quran or Enoch of the Bible, on that very score is entitled to even a higher spiritual station. If Jesus has been called son of God in the Bible, Enoch has been called the father of the sons of God in Jewish literature. The Book of Enoch which was originally written in Hebrew and later on was translated into Greek and then into Latin contains a full account of Enoch’s life. Its translation in Russian makes very useful and interesting reading.
Ishmael and Idris have been mentioned together in the verse under comment and in 21:86, the only two places where mention has been made of Idris in the Quran. It is so because Ishmael bears a very close resemblance to him. According to the Quran Ishmael was a truthful man and so was Idris. God had raised Idris to a lofty spiritual station and so had He raised Ishmael. About Enoch we read in the Bible that God walked with him (Gen. 5:24) and about Ishmael the Bible says: "Abraham said unto God, O that Ishmael might live before thee!" (Gen. 17:18).
2199
Important Words:
إدریس (Idris) is derived from أدرس which is the transitive form of درس. They say أدرس الکتاب i.e. he read the book or he read it repeatedly so as to remember it; or he made it easy to remember by much reading; or he learned or studied it. درسه الکتاب(darrasahul-kitab) or ادرسه means, he taught him the book (Lane). إدریس which means, one who reads much or teaches much is derived from ادرس as یعقوب is from عقب and اضحاک is from ضحک and یسوع is from ساع and as اسماعیل is the combination of سمع and ایل (meaning God heard) and اسرائیل is the, combination of یسر and ایل (meaning the warrior of God).
Much difference of opinion exists among lexicologists about the origin of the word إدریس. According to Lisan it is a non-Arabic proper noun. According to Asma‘i, Qurtubi and Ibn Hayyan, it is not Arabic. Ibn Sikkit, however, is of the opinion that إدریس (Idris) is an Arabic name. He says that it is derived from أدرس as ابلیس is derived from أبلس. But whatever the difference of opinion the Arabs were familiar with this name even before Islam.
Commentary:
Now who is this Idris? Most of the commentators of the Quran are of the opinion that he is Enoch of the Bible.حنوکand إدریس closely resemble each other in their meanings and significations. Whereas إدریس means one who reads much or instructs much, حنوک means instruction or dedication (Enc. Bib.). Moreover, the account of Enoch given in the Bible and in Jewish religious literature closely resembles that of Idris as given in the Quran. In the Bible we have: And Enoch walked with God: and he was not; for God took him (Gen. 5:24). In Targum, a famous book of Jewish traditions he has been called a holy man of God whom He gave the titles of "Safra Rabba" and "Metatron"(both words meaning a learned man or religious savant) and took up to heaven (Jew. Enc.). In the Jewish book named "Sefer Hanok" (the book of Hanuk) it is written that inhabitants of the earth became wicked, therefore God took up Hanuk to heaven and made him a guardian of the heavenly treasures and the chief of angels. In another book named "Hayye Hanok" it is written that he was a holy and righteous priest whom God sent to the world for its reformation, but when it became full of sins, God raised him up to heaven (Jew. Enc.). This account of Enoch resembles very much the picture of Idris as given in the Quran in the words: He was a truthful man and a Prophet and We exalted him to a lofty station. These commendatory expressions about Idris serve to demolish the false notions held about Jesus. The godhead of Jesus, more than anything else, rests on the belief that he was taken up to heaven alive. Now if, as Christians believe, God took up Jesus to heaven according to the present verse, Idris too was exalted to a very high station in heaven, and according to the Bible Enoch (Idris) also walked with God and was taken up to heaven (Gen. 5:24). If Jesus could be regarded as Divine and is entitled to a special spiritual status on the assumption of his having been taken up to heaven, then Idris of the Quran or Enoch of the Bible, on that very score is entitled to even a higher spiritual station. If Jesus has been called son of God in the Bible, Enoch has been called the father of the sons of God in Jewish literature. The Book of Enoch which was originally written in Hebrew and later on was translated into Greek and then into Latin contains a full account of Enoch’s life. Its translation in Russian makes very useful and interesting reading.
Ishmael and Idris have been mentioned together in the verse under comment and in 21:86, the only two places where mention has been made of Idris in the Quran. It is so because Ishmael bears a very close resemblance to him. According to the Quran Ishmael was a truthful man and so was Idris. God had raised Idris to a lofty spiritual station and so had He raised Ishmael. About Enoch we read in the Bible that God walked with him (Gen. 5:24) and about Ishmael the Bible says: "Abraham said unto God, O that Ishmael might live before thee!" (Gen. 17:18).
1783
Most Commentators of the Qur’an are of the opinion that Idris is Enoch of the Bible, The words Hanuk (Enoch) and Idris closely resemble each other in their meanings and significations. Whereas Idris means one who reads much or instructs much, Hanuk means instruction or dedication (Enc. Bib.). Moreover, the account of Enoch as given in the Bible and in Jewish religious literature closely resembles that of Idris as given in the Qur’an. See also "The Larger Edition of the Commentary," pp. 1597, 1598.
اِصۡبِرۡ عَلٰی مَا یَقُوۡلُوۡنَ وَاذۡکُرۡ عَبۡدَنَا دَاوٗدَ ذَا الۡاَیۡدِ ۖ اِنَّہٗۤ اَوَّابٌ
Prophets David, Solomon and Job possessed great power, influence and wealth and that is why perhaps they have always been mentioned together in the Qur’an (4:164, 6:85 & 21:80-84).
Commentary:
In this and the following several verses the Holy Prophet has been enjoined to bear patiently the jeers and sneers of disbelievers, like Prophets David, Solomon and Job who too had to face mockery and opposition from their enemies. These three Prophets possessed great power, influence and wealth and that is why perhaps they have always been mentioned together in the Quran.
See also 4:164, 6:85 & 21:80-84.
3388
Commentary:
In this and the following several verses the Holy Prophet has been enjoined to bear patiently the jeers and sneers of disbelievers, like Prophets David, Solomon and Job who too had to face mockery and opposition from their enemies. These three Prophets possessed great power, influence and wealth and that is why perhaps they have always been mentioned together in the Quran.
See also 4:164, 6:85 & 21:80-84.
2522
Prophets David, Solomon and Job possessed great power, influence and wealth and that is why perhaps they have always been mentioned together in the Qur’an (4:164, 6:85 & 21:80-84).
وَاذۡکُرۡ عَبۡدَنَاۤ اَیُّوۡبَ اِذۡ نَادٰی رَبَّہٗۤ اَنِّیۡ مَسَّنِیَ الشَّیۡطٰنُ بِنُصۡبٍ وَّعَذَابٍ
21:84.
نُصْب (Nusb) 的意思是, 疲劳、辛劳、折磨、痛苦、疾病、不幸 (Lane)。在这节经文和下三节经文中所用的这句话, 如前几节经文中所用的话同样地含有恰切的隐喻意义。看来先知阿优布生活的那个国家的统治者, 正如 شَيْطَان (Shaitan--------残暴的首领) 这一单词所表明的那样, 是一个残忍和暴虐的偶像崇拜者, 他反对阿优布的一神论教义并严厉地迫害他。阿优布不得不离开他的故土, 避难于另一个国家, 结果他和家人与信徒都分开了。如果 شَيْطَان (Shaitan)这一单词像某些权威人士所认为的那样作为 شَيْطَانُ الْفَلَاة (Shaitanul-Falat--------沙漠中的恶魔) 即“干渴”讲, 这节经文的意思就会是, 阿优布在长途劳累的旅途中感到非常口渴和疲劳。按照其他一些权威人士的意见 “恶魔以辛劳与痛苦折磨了我”, 这句话意指阿优布曾经在一个短时期生了皮肤病并导致他筋疲力尽。
21:84.
Nusb means, fatigue, toil; affliction, distress, disease; misfortune (Lane). In the present and the next three verses the language used is as fittingly metaphorical as that used in the preceding several verses. It seems that Prophet Job lived in a country of which the ruler was, as the word Shaitan (leader of mischief) shows, a cruel and tyrannical idol-worshipper, who opposed the monotheistic teaching of Job and severely persecuted him. Job had to leave his native land and take refuge in another country and as a result of this emigration he was separated from his family and followers. If the word Shaitan, as some authorities hold, should signify Shaitanul-Falat (satan of the desert), i.e. thirst, the verse would mean that Job in his long and tiresome journey had suffered from extreme thirst and fatigue. According to some other authorities the reference in the words, 'Satan has afflicted me with toil and torment,' is to a skin disease from which Prophet Job is said to have tempo
21:84.
Important Words:
نصب (toil) is derived from نصب (nasaba). They say نصبه المرض i.e. the disease pained him or tired him. نصب (nasiba) means, he was tired and fatigued. نصب فی الامر means, he exerted himself and laboured regarding the affair. نصب (nusbun) means, fatigue, toil, weariness, affliction, difficulty, distress, trouble, disease, misfortune, etc. (Lane & Aqrab).
Commentary:
In the present and the next three verses the language used is as fittingly metaphorical as that used in the preceding several verses. It seems that the Prophet Job lived in a country of which the ruler was, as the word الشیطان (the leader of mischief) shows, a cruel and tyrannical idol-worshipper, who opposed the monotheistic teaching of Job and severely persecuted him. Job had to leave his native land and take refuge in another country and as a result of this migration he was separated from his family and followers.
If the word الشیطان as some authorities hold, should signify شیطان الفلاة (satan of the desert) i.e. thirst, the verse would mean that Job in his long and tiresome journey had suffered from thirst and fatigue. According to some other authorities the reference in the word "Satan has afflicted me with toil and torment" is to a skin disease from which Prophet Job is said to have temporarily suffered and which left him very much exhausted.
a
21:84.
1112
نُصْب (Nusb) 的意思是, 疲劳、辛劳、折磨、痛苦、疾病、不幸 (Lane)。在这节经文和下三节经文中所用的这句话, 如前几节经文中所用的话同样地含有恰切的隐喻意义。看来先知阿优布生活的那个国家的统治者, 正如 شَيْطَان (Shaitan--------残暴的首领) 这一单词所表明的那样, 是一个残忍和暴虐的偶像崇拜者, 他反对阿优布的一神论教义并严厉地迫害他。阿优布不得不离开他的故土, 避难于另一个国家, 结果他和家人与信徒都分开了。如果 شَيْطَان (Shaitan)这一单词像某些权威人士所认为的那样作为 شَيْطَانُ الْفَلَاة (Shaitanul-Falat--------沙漠中的恶魔) 即“干渴”讲, 这节经文的意思就会是, 阿优布在长途劳累的旅途中感到非常口渴和疲劳。按照其他一些权威人士的意见 “恶魔以辛劳与痛苦折磨了我”, 这句话意指阿优布曾经在一个短时期生了皮肤病并导致他筋疲力尽。
a
21:84.
3410
Important Words:
نصب (toil) is derived from نصب (nasaba). They say نصبه المرض i.e. the disease pained him or tired him. نصب (nasiba) means, he was tired and fatigued. نصب فی الامر means, he exerted himself and laboured regarding the affair. نصب (nusbun) means, fatigue, toil, weariness, affliction, difficulty, distress, trouble, disease, misfortune, etc. (Lane & Aqrab).
Commentary:
In the present and the next three verses the language used is as fittingly metaphorical as that used in the preceding several verses. It seems that the Prophet Job lived in a country of which the ruler was, as the word الشیطان (the leader of mischief) shows, a cruel and tyrannical idol-worshipper, who opposed the monotheistic teaching of Job and severely persecuted him. Job had to leave his native land and take refuge in another country and as a result of this migration he was separated from his family and followers.
If the word الشیطان as some authorities hold, should signify شیطان الفلاة (satan of the desert) i.e. thirst, the verse would mean that Job in his long and tiresome journey had suffered from thirst and fatigue. According to some other authorities the reference in the word "Satan has afflicted me with toil and torment" is to a skin disease from which Prophet Job is said to have temporarily suffered and which left him very much exhausted.
c
21:84.
2535
Nusb means, fatigue, toil; affliction, distress, disease; misfortune (Lane). In the present and the next three verses the language used is as fittingly metaphorical as that used in the preceding several verses. It seems that Prophet Job lived in a country of which the ruler was, as the word Shaitan (leader of mischief) shows, a cruel and tyrannical idol-worshipper, who opposed the monotheistic teaching of Job and severely persecuted him. Job had to leave his native land and take refuge in another country and as a result of this emigration he was separated from his family and followers. If the word Shaitan, as some authorities hold, should signify Shaitanul-Falat (satan of the desert), i.e. thirst, the verse would mean that Job in his long and tiresome journey had suffered from extreme thirst and fatigue. According to some other authorities the reference in the words, 'Satan has afflicted me with toil and torment,' is to a skin disease from which Prophet Job is said to have tempo
وَاذۡکُرۡ عِبٰدَنَاۤ اِبۡرٰہِیۡمَ وَاِسۡحٰقَ وَیَعۡقُوۡبَ اُولِی الۡاَیۡدِیۡ وَالۡاَبۡصٰرِ
یہ اُولِی الْاَیْدِیْ کا ترجمہ ہے۔ یَدٌ یعنی ہاتھ کام پر دلالت کرتا ہے۔ پس جن کے بہت ہاتھ تھے درحقیقت وہ بہت کام کرنے والے تھے۔ اور دور اندیش اُولِی الْاَبْصَارِ کا ترجمہ ہے کیونکہ بہت سی آنکھوں سے مراد دور اندیشی ہی ہو سکتی ہے۔
Yad means, (1) benefit; (2) influence; (3) might; (4) army; (5) wealth; (6) promise; (7) submission (Aqrab).
Important Words:
ایدی (hands) is the plural of ید which means, benefit, bounty, favour; (2) power, influence; (3) assistance, help, protection, (4) troops, host, army; (5) possessions, wealth; (6) promise and (7) submission (Lane & Aqrab). See also 5:65 & 9:29.
ابصار (vision) is the plural of بصر which means, the eye, the sense of sight; knowledge; understanding; vision (Lane & Aqrab). See also 2:8; 6:104.
4
یہ اُولِی الْاَیْدِیْ کا ترجمہ ہے۔ یَدٌ یعنی ہاتھ کام پر دلالت کرتا ہے۔ پس جن کے بہت ہاتھ تھے درحقیقت وہ بہت کام کرنے والے تھے۔ اور دور اندیش اُولِی الْاَبْصَارِ کا ترجمہ ہے کیونکہ بہت سی آنکھوں سے مراد دور اندیشی ہی ہو سکتی ہے۔
3414
Important Words:
ایدی (hands) is the plural of ید which means, benefit, bounty, favour; (2) power, influence; (3) assistance, help, protection, (4) troops, host, army; (5) possessions, wealth; (6) promise and (7) submission (Lane & Aqrab). See also 5:65 & 9:29.
ابصار (vision) is the plural of بصر which means, the eye, the sense of sight; knowledge; understanding; vision (Lane & Aqrab). See also 2:8; 6:104.
2540
Yad means, (1) benefit; (2) influence; (3) might; (4) army; (5) wealth; (6) promise; (7) submission (Aqrab).
وَاذۡکُرۡ اِسۡمٰعِیۡلَ وَالۡیَسَعَ وَذَا الۡکِفۡلِ ۖ وَکُلٌّ مِّنَ الۡاَخۡیَارِ
6:87; 21:86, 87.
Elisha was the disciple and successor of Elijah. He lived from 938 B.C. to 828 B.C. See also {870}.
Dhul-Kifl, The Prophet known by this name appears to be the Prophet Ezekiel who is called Dhul-Kifl by the Arabs. See {1912}.
6:87; 21:86-87.
Commentary:
الیسع (Elisha) was the disciple and successor of Elijah. He lived from 928 B.C. to 838 B.C. See also 6:87.
ذوالکفل (Dhul-Kifl). The Prophet known by this name appears to be the Prophet Ezekiel who is called Dhul-Kifl by the Arabs. For a detailed note on Ezekiel, see 21:86.
اسماعیل (Ishmael), Prophet Abraham’s son from Hagar. He was the elder brother of Prophet Isaac and a progenitor of the Holy Prophet of Islam. See also 2:126.
a
6:87; 21:86, 87.
1113
阿耳•亚萨 (以利沙, Elisha) 是伊莱亚斯 (اِلْيَاس, Elias)--------«旧约»的以利亚(Elijah) 的门徒和继承者。他生于公元前938年, 死于公元前828年。
1114
杂耳•给夫耳 (ذُوالْكِفْل, Dhul-Kifl)。这一先知看来是先知以西结 (Ezekiel), 阿拉伯人称他为杂耳•给夫耳 (ذُوالْكِفْل, Dhul-Kifl)。
1
دیکھئے نوٹ سورۃ انعام آیت۸۶
2
ذُوالْکِفْلِ کے حزقیل ہونے کے متعلق دیکھئے تفسیر سورۃ انبیاء آیت۸۶
a
6:87; 21:86-87.
3415
Commentary:
الیسع (Elisha) was the disciple and successor of Elijah. He lived from 928 B.C. to 838 B.C. See also 6:87.
ذوالکفل (Dhul-Kifl). The Prophet known by this name appears to be the Prophet Ezekiel who is called Dhul-Kifl by the Arabs. For a detailed note on Ezekiel, see 21:86.
اسماعیل (Ishmael), Prophet Abraham’s son from Hagar. He was the elder brother of Prophet Isaac and a progenitor of the Holy Prophet of Islam. See also 2:126.
a
6:87; 21:86, 87.
2541
Elisha was the disciple and successor of Elijah. He lived from 938 B.C. to 828 B.C. See also {870}.
2542
Dhul-Kifl, The Prophet known by this name appears to be the Prophet Ezekiel who is called Dhul-Kifl by the Arabs. See {1912}.
۞ وَاذۡکُرۡ اَخَا عَادٍ اِذۡ اَنۡذَرَ قَوۡمَہٗ بِالۡاَحۡقَافِ وَقَدۡ خَلَتِ النُّذُرُ مِنۡۢ بَیۡنِ یَدَیۡہِ وَمِنۡ خَلۡفِہٖۤ اَلَّا تَعۡبُدُوۡۤا اِلَّا اللّٰہَ اِنِّیۡۤ اَخَافُ عَلَیۡکُمۡ عَذَابَ یَوۡمٍ عَظِیۡمٍ
7:66; 11:51.
اَحْقَاف‘ حِقْفٌ کی جمع ہے جس کے معنے ریت کے اونچے ٹیلے کے ہوتے ہیں۔ یہ نام اس قوم کے انجام کی وجہ سے رکھا گیا ہے۔ ورنہ پہلے تو وہ سر سبز زمین میں رہتے تھے۔ مگر جیسا کہ قرآن کریم میں بیان کیا گیا ہے‘ ان پر ایک سخت آندھی آئی جو سات رات دن تک چلتی رہی اور وہ تباہ ہو گئے (سورۃ الحآقۃ: ۷‘۸) اور اس آندھی کی وجہ سے ان کے ملک میں کثرت سے ریت کے ٹیلے پیدا ہو گئے جن کے نیچے وہ قوم دَب گئی۔
عذاب کی چھوٹی گھڑی بھی لمبی معلوم ہوتی ہے۔ اس لئے قرآن کریم میں عذاب کے دن کو اکثر یوم عظیم کہا جاتا ہے کیونکہ عذاب کا دن ختم ہوتا نظر نہیں آتا۔
7:66; 11:51.
7:66; 11:51.
Commentary:
‘Ad was not the name of one tribe but of a group of tribes. The tribe has been called ‘Adi Iram in the Quran (89:8). They were a highly powerful and cultured people and had specialized in architecture. They ruled over rich and fertile territories in Yemen. As a result of their rejection of the Prophet Hud, and their wicked and immoral deeds, they were destroyed by a violent wind which continued to lash them for seven consecutive days, burying their chief cities under heaps of sand and dust. For detailed notes on ‘Ad see 11:51 and 26:124.
c
7:66; 11:51.
1
اَحْقَاف‘ حِقْفٌ کی جمع ہے جس کے معنے ریت کے اونچے ٹیلے کے ہوتے ہیں۔ یہ نام اس قوم کے انجام کی وجہ سے رکھا گیا ہے۔ ورنہ پہلے تو وہ سر سبز زمین میں رہتے تھے۔ مگر جیسا کہ قرآن کریم میں بیان کیا گیا ہے‘ ان پر ایک سخت آندھی آئی جو سات رات دن تک چلتی رہی اور وہ تباہ ہو گئے (سورۃ الحآقۃ: ۷‘۸) اور اس آندھی کی وجہ سے ان کے ملک میں کثرت سے ریت کے ٹیلے پیدا ہو گئے جن کے نیچے وہ قوم دَب گئی۔
2
عذاب کی چھوٹی گھڑی بھی لمبی معلوم ہوتی ہے۔ اس لئے قرآن کریم میں عذاب کے دن کو اکثر یوم عظیم کہا جاتا ہے کیونکہ عذاب کا دن ختم ہوتا نظر نہیں آتا۔
b
7:66; 11:51.
3775
Commentary:
‘Ad was not the name of one tribe but of a group of tribes. The tribe has been called ‘Adi Iram in the Quran (89:8). They were a highly powerful and cultured people and had specialized in architecture. They ruled over rich and fertile territories in Yemen. As a result of their rejection of the Prophet Hud, and their wicked and immoral deeds, they were destroyed by a violent wind which continued to lash them for seven consecutive days, burying their chief cities under heaps of sand and dust. For detailed notes on ‘Ad see 11:51 and 26:124.
a
7:66; 11:51.