ٱلرَّحْمَٰنُ
Appears 21 times in Quran
Occurrences in Quran
Found 21 verses containing "ٱلرَّحْمَٰنُ".
وَإِلَٰهُكُمْ إِلَٰهٌ وَٰحِدٌ ۖ لَّآ إِلَٰهَ إِلَّا هُوَ ٱلرَّحْمَٰنُ ٱلرَّحِيمُ
2:256; 16:23; 22:35; 37:5; 59:23, 24; 112:2.
As all sins spring from feebleness of faith, this verse fittingly refers to the Oneness of God, signifying that if people only believed in Divine Unity and refrained from setting up false gods, they would never deviate from the right path.
2:256; 16:23; 22:35; 37:5; 59:23, 24; 112:2.
Commentary:
As all sin springs from feebleness of faith, this verse fittingly refers to the Unity of God, signifying that if people only believed in God’s Unity and refrained from setting up false gods, they would never digress from the right path. It must not, however, be understood that idol-worship consists in worshipping images only. Every man who loves anyone other than God as he ought to love Him, or fears anyone as he ought to fear Him, or trusts in anyone as he ought to trust in Him, is really guilty of idol-worship and must suffer the consequences thereof. In fact, the principal and primary object of religion, is to establish the Unity of God, and the Quran has dealt with this subject in a manner and to an extent which has no parallel in any other Book. Islam condemns both شرك جلی (manifest or visible idolatry) and شرك خفی (hidden or invisible idolatry) in the strongest of terms.
The verse may also signify that, with the advent of Islam, God, the Maker of heavens and earth, no longer remains the God of this or that people only, but becomes the God of all peoples and all mankind. The word الرحمن (the Gracious or the Provider for all peoples) occurring at the end of the verse also points to the same truth. In this sense the verse would be considered to be particularly connected with 2:159 above which speaks of the Safa and the Marwah as the special Signs of Allah, serving as pointers to the mission of the Holy Prophet of Islam.
e
2:256; 16:23; 22:35; 37:5; 59:23, 24; 112:2.
108
由于一切罪恶来自信仰不强, 本节经文合适地提出了安拉的独一性, 意思是, 如果人们只相信安拉的独一性而制止树立那些假神, 他们就绝不会偏离正道。
b
2:256; 16:23; 22:35; 37:5; 59:23, 24; 112:2.
170
Commentary:
As all sin springs from feebleness of faith, this verse fittingly refers to the Unity of God, signifying that if people only believed in God’s Unity and refrained from setting up false gods, they would never digress from the right path. It must not, however, be understood that idol-worship consists in worshipping images only. Every man who loves anyone other than God as he ought to love Him, or fears anyone as he ought to fear Him, or trusts in anyone as he ought to trust in Him, is really guilty of idol-worship and must suffer the consequences thereof. In fact, the principal and primary object of religion, is to establish the Unity of God, and the Quran has dealt with this subject in a manner and to an extent which has no parallel in any other Book. Islam condemns both شرك جلی (manifest or visible idolatry) and شرك خفی (hidden or invisible idolatry) in the strongest of terms.
The verse may also signify that, with the advent of Islam, God, the Maker of heavens and earth, no longer remains the God of this or that people only, but becomes the God of all peoples and all mankind. The word الرحمن (the Gracious or the Provider for all peoples) occurring at the end of the verse also points to the same truth. In this sense the verse would be considered to be particularly connected with 2:159 above which speaks of the Safa and the Marwah as the special Signs of Allah, serving as pointers to the mission of the Holy Prophet of Islam.
d
2:256; 16:23; 22:35; 37:5; 59:23, 24; 112:2.
187
As all sins spring from feebleness of faith, this verse fittingly refers to the Oneness of God, signifying that if people only believed in Divine Unity and refrained from setting up false gods, they would never deviate from the right path.
جَنَّٰتِ عَدْنٍ ٱلَّتِى وَعَدَ ٱلرَّحْمَٰنُ عِبَادَهُۥ بِٱلْغَيْبِ ۚ إِنَّهُۥ كَانَ وَعْدُهُۥ مَأْتِيًّا
9:72; 13:24; 61:13.
یہ آیت بھی بتاتی ہے کہ یہ مسلمانوں کی ترقی کے متعلق ہے ورنہ اگلے جہان کی جنتوں کا مسلمانوں کو زندگی میں کسی وقت بھی علم نہیں ہو سکتا تھا۔
9:72; 13:24; 61:13.
The expression, Bil Ghaib, may also signify that the Faithful will get "Gardens of Eternity" because they believed in things which they did not see—God, angels, Hereafter, etc.
9:72; 13:24; 61:13.
Commentary:
The words جنات عدن signify divine favours and blessings which know no end or diminution.
The expression بالغیب signifies that the faithful will get gardens of eternity because they believed in things which they did not see—God, angels, Hereafter etc. Or it may signify that they will get gardens when there will be no apparent signs of their ever getting them.
The word مأتیاً (must come to pass) signifies that the fulfilment of the Divine promise is as sure as if it has already come to pass. It may also signify that the Faithful will be given gardens of eternity without any wish or desire on their part.
e
9:72; 13:24; 61:13.
1
یہ آیت بھی بتاتی ہے کہ یہ مسلمانوں کی ترقی کے متعلق ہے ورنہ اگلے جہان کی جنتوں کا مسلمانوں کو زندگی میں کسی وقت بھی علم نہیں ہو سکتا تھا۔
c
9:72; 13:24; 61:13.
2203
Commentary:
The words جنات عدن signify divine favours and blessings which know no end or diminution.
The expression بالغیب signifies that the faithful will get gardens of eternity because they believed in things which they did not see—God, angels, Hereafter etc. Or it may signify that they will get gardens when there will be no apparent signs of their ever getting them.
The word مأتیاً (must come to pass) signifies that the fulfilment of the Divine promise is as sure as if it has already come to pass. It may also signify that the Faithful will be given gardens of eternity without any wish or desire on their part.
a
9:72; 13:24; 61:13.
1787
The expression, Bil Ghaib, may also signify that the Faithful will get "Gardens of Eternity" because they believed in things which they did not see—God, angels, Hereafter, etc.
قُلْ مَن كَانَ فِى ٱلضَّلَٰلَةِ فَلْيَمْدُدْ لَهُ ٱلرَّحْمَٰنُ مَدًّا ۚ حَتَّىٰٓ إِذَا رَأَوْا۟ مَا يُوعَدُونَ إِمَّا ٱلْعَذَابَ وَإِمَّا ٱلسَّاعَةَ فَسَيَعْلَمُونَ مَنْ هُوَ شَرٌّ مَّكَانًا وَأَضْعَفُ جُندًا
72:25.
'Punishment' here may signify the intervening punishment which will overtake disbelievers in stages before their final destruction, and "final Hour" may signify their complete and final destruction.
72:25.
Commentary:
The verb فلیمدد while being in the imperative mood has been used in the indicative mood in order to impart more emphasis to the meaning. The verse means to say that God will give more and more respite to the wrongdoing people and will grant them increase in power and wealth and resources, so that when Divine punishment descends upon them, their destruction will look all the more impressive and awe-inspiring. العذاب (the punishment) here may signify the intervening punishment which will overtake Western nations in stages before their final destruction, and الساعة may mean their complete and final destruction. Thus the verse means to say that Divine punishment will descend upon the nations of the West in different forms and stages. At first their power will gradually weaken and decline by wars that will take place at short intervals and then a global war in which most deadly weapons will be used will destroy them fully and completely.
The words العذاب and الساعة having been used simultaneously in the verse show that the punishment which will overtake Western nations, if they did not accept truth and mend their ways, will at first be in the form of العذاب (intervening punishment) for some of them and الساعة (final destruction) for others till ultimately it will take the form of الساعة for all of them.
The verse points to an absolute certainty that the path of sin and iniquity leads to sure destruction. It also shows that when destruction will overtake Western nations, they will realize that the germs of their destruction had lain hidden in their very material power of which they were so proud and that the apparently weak condition of the Eastern nations possessed seeds of their growing strength and power.
a
72:25.
807
“惩罚” 在这里可以指不信道的人在他们最后毁灭以前各个阶段之间遭受到的惩罚, 而 “最后时刻” 可以指他们最后彻底的毁灭。
a
72:25.
2215
Commentary:
The verb فلیمدد while being in the imperative mood has been used in the indicative mood in order to impart more emphasis to the meaning. The verse means to say that God will give more and more respite to the wrongdoing people and will grant them increase in power and wealth and resources, so that when Divine punishment descends upon them, their destruction will look all the more impressive and awe-inspiring. العذاب (the punishment) here may signify the intervening punishment which will overtake Western nations in stages before their final destruction, and الساعة may mean their complete and final destruction. Thus the verse means to say that Divine punishment will descend upon the nations of the West in different forms and stages. At first their power will gradually weaken and decline by wars that will take place at short intervals and then a global war in which most deadly weapons will be used will destroy them fully and completely.
The words العذاب and الساعة having been used simultaneously in the verse show that the punishment which will overtake Western nations, if they did not accept truth and mend their ways, will at first be in the form of العذاب (intervening punishment) for some of them and الساعة (final destruction) for others till ultimately it will take the form of الساعة for all of them.
The verse points to an absolute certainty that the path of sin and iniquity leads to sure destruction. It also shows that when destruction will overtake Western nations, they will realize that the germs of their destruction had lain hidden in their very material power of which they were so proud and that the apparently weak condition of the Eastern nations possessed seeds of their growing strength and power.
c
72:25.
1795
'Punishment' here may signify the intervening punishment which will overtake disbelievers in stages before their final destruction, and "final Hour" may signify their complete and final destruction.
وَقَالُوا۟ ٱتَّخَذَ ٱلرَّحْمَٰنُ وَلَدًا
2:117; 4:172; 6:101, 102; 10:69; 17:112; 18:5; 19:36; 21:27; 25:3; 39:5; 43:82.
2:117; 4:172; 6:101, 102; 10:69; 17:112; 18:5; 19:36; 21:27; 25:3; 39:5; 43:82.
2:117; 4:172; 6:101-102; 10:69; 17:112; 18:5; 19:36; 21:27; 25:3; 39:5; 43:82.
Commentary:
The verse means to say that the so-called followers of Jesus think that he will intercede for them. How could this be possible when he was a strict believer in the Oneness of God and they ascribe partners to the Almighty which is a heinous sin. They possess no likeness with him while one of the most important conditions of intercession is that the person for whom intercession is sought must be like him who is to make the intercession.
f
2:117; 4:172; 6:101, 102; 10:69; 17:112; 18:5; 19:36; 21:27; 25:3; 39:5; 43:82.
a
2:117; 4:172; 6:101-102; 10:69; 17:112; 18:5; 19:36; 21:27; 25:3; 39:5; 43:82.
2228
Commentary:
The verse means to say that the so-called followers of Jesus think that he will intercede for them. How could this be possible when he was a strict believer in the Oneness of God and they ascribe partners to the Almighty which is a heinous sin. They possess no likeness with him while one of the most important conditions of intercession is that the person for whom intercession is sought must be like him who is to make the intercession.
a
2:117; 4:172; 6:101, 102; 10:69; 17:112; 18:5; 19:36; 21:27; 25:3; 39:5; 43:82.
إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ سَيَجْعَلُ لَهُمُ ٱلرَّحْمَٰنُ وُدًّا
وُدّ اس محبت کو کہتے ہیں جو ِکیلیکی طرح دل میں گڑی ہوئی ہو۔ پس اس آیت کے معنے عربی زبان کے لحاظ سے یوں بنتے ہیں کہ مومنوں کے دلوں میں اللہ تعالیٰ اپنی محبت کِیلے کی طرح گاڑ دے گا یا یہ کہ اپنے دل میں مومنوں کی محبت کِیلے کی طرح گاڑ دے گا‘ یا یہ کہ مومنوں کے دل میں بنی نوع انسان کی محبت کیلے کی طرح گاڑ دے گا۔ اور اس کے نتیجہ میں بنی نوع انسان کے دل میں مسلمانوں کی محبت ِکیلے کی طرح َگڑ جائے گی۔ چنانچہ اس کی مثال رومی فتوحات سے ملتی ہے۔ ایک موقعہ پر جب عیسائی لشکر بڑی تعداد میں آگے بڑھا اور مسلمانوں نے سمجھا کہ اب ہم ان کا مقابلہ نہیں کر سکتے تو جو روپیہ مسلمانوں نے م
The verse may have one of the following meanings: (a) God will put His own love in the hearts of the righteous; (b) He will have deep love for the righteous; (c) He will put deep love for mankind in the hearts of the righteous; and (d) He will create deep love for the righteous in the hearts of men.
Important Words:
وداً (love) is infinitive-noun from ود (wadda). They say ودہ i.e. he loved him or it. ود (wad), ود (wid) and ود (wud) mean the same thing, viz. (a) deep love and affection; (b) a person loved, an object of love. ودود means, a person who loves much; very loving and affectionate. الودود is one of the Divine attributes meaning, Most Loving towards His servants; also One Who is loved in the hearts of His servants (Aqrab & Taj).
Commentary:
The words سیجعل لھم الرحمان ودا may haveone of the following meanings: (a) God will put His own love in the hearts of the righteous; or (b) God will have deep love for the righteous; (c) God will put deep love for mankind in the hearts of the righteous, or (d) God will create love for the righteous in the hearts of men.
2
وُدّ اس محبت کو کہتے ہیں جو ِکیلیکی طرح دل میں گڑی ہوئی ہو۔ پس اس آیت کے معنے عربی زبان کے لحاظ سے یوں بنتے ہیں کہ مومنوں کے دلوں میں اللہ تعالیٰ اپنی محبت کِیلے کی طرح گاڑ دے گا یا یہ کہ اپنے دل میں مومنوں کی محبت کِیلے کی طرح گاڑ دے گا‘ یا یہ کہ مومنوں کے دل میں بنی نوع انسان کی محبت کیلے کی طرح گاڑ دے گا۔ اور اس کے نتیجہ میں بنی نوع انسان کے دل میں مسلمانوں کی محبت ِکیلے کی طرح َگڑ جائے گی۔ چنانچہ اس کی مثال رومی فتوحات سے ملتی ہے۔ ایک موقعہ پر جب عیسائی لشکر بڑی تعداد میں آگے بڑھا اور مسلمانوں نے سمجھا کہ اب ہم ان کا مقابلہ نہیں کر سکتے تو جو روپیہ مسلمانوں نے م
2234
Important Words:
وداً (love) is infinitive-noun from ود (wadda). They say ودہ i.e. he loved him or it. ود (wad), ود (wid) and ود (wud) mean the same thing, viz. (a) deep love and affection; (b) a person loved, an object of love. ودود means, a person who loves much; very loving and affectionate. الودود is one of the Divine attributes meaning, Most Loving towards His servants; also One Who is loved in the hearts of His servants (Aqrab & Taj).
Commentary:
The words سیجعل لھم الرحمان ودا may haveone of the following meanings: (a) God will put His own love in the hearts of the righteous; or (b) God will have deep love for the righteous; (c) God will put deep love for mankind in the hearts of the righteous, or (d) God will create love for the righteous in the hearts of men.
1805
The verse may have one of the following meanings: (a) God will put His own love in the hearts of the righteous; (b) He will have deep love for the righteous; (c) He will put deep love for mankind in the hearts of the righteous; and (d) He will create deep love for the righteous in the hearts of men.
ٱلرَّحْمَٰنُ عَلَى ٱلْعَرْشِ ٱسْتَوَىٰ
7:55; 10:4.
Briefly, "The Throne" represents the transcendent attributes of God, i.e. the attributes which are technically known as Siffat-e-Tanzihiyyah. These attributes, which are eternal and unchangeable and are God’s exclusive prerogatives are manifested through His other attributes which are known as Siffat-e-Tashbihiyyah, i.e. such attributes as are found more or less in human beings also. The former attributes, i.e. transcendent attributes, are said to constitute God’s Throne and the latter attributes are the bearers of His Throne. See also {986}& {1233}.
7:55; 10:4.
Important Words:
For a detailed explanation of عرش (Throne) see 7:55 and 10:4. Briefly, the word represents the transcendent attributes of God, i.e. the attributes which are technically known as صفات تنزیھیة. These attributes which are eternal and unchangeable and are God’s exclusive possession are manifested through God’s other attributes which are known as صفات تشبیھیة i.e. such attributes as are found more or less in other beings also. The former attributes i.e. transcendent attributes, are said to constitute God’s Throne and the latter attributes i.e. صفات تشبیھیةare the bearers of His Throne.
Commentary:
The verse continues the theme of the previous and the succeeding verses—the theme of the Almightiness and Majesty of God.
As this chapter, like its predecessor, Surah Maryam, primarily contains a repudiation of Christian dogmas and doctrines, the Divine attribute الرحمن (the Gracious) has been repeatedly mentioned in both of them because this attribute demolishes the basic Christian doctrine of Atonement. It further points to the fact that the revelation of the Quran, in fact of all Divine Scriptures, is subject to this attribute. This subject has also been dealt with in some detail in vv. 55:2-3.
c
7:55; 10:4.
812
简单地说, “帝位” 代表安拉超越宇宙的常德, 即术语上称为 صِفَاتِ تَنْزِيْهِيَّة (Sifat-e-Tanzihiyyah)。这些常德是永恒不变的, 是安拉独有的特性, 这些常德通过安拉的另一些常德才显现的。那一些常德称为 صِفَاتِ تَشْبِيْهِيَّة (Sifat-e-Tashbihiyyah), 在人类中或多或少也能见到安拉的另一些常德。前种常德, 即超越宇宙的常德, 说是构成安拉帝位的, 而后种常德是安拉帝位的支柱。请参阅注释498和580。
a
7:55; 10:4.
2242
Important Words:
For a detailed explanation of عرش (Throne) see 7:55 and 10:4. Briefly, the word represents the transcendent attributes of God, i.e. the attributes which are technically known as صفات تنزیھیة. These attributes which are eternal and unchangeable and are God’s exclusive possession are manifested through God’s other attributes which are known as صفات تشبیھیة i.e. such attributes as are found more or less in other beings also. The former attributes i.e. transcendent attributes, are said to constitute God’s Throne and the latter attributes i.e. صفات تشبیھیةare the bearers of His Throne.
Commentary:
The verse continues the theme of the previous and the succeeding verses—the theme of the Almightiness and Majesty of God.
As this chapter, like its predecessor, Surah Maryam, primarily contains a repudiation of Christian dogmas and doctrines, the Divine attribute الرحمن (the Gracious) has been repeatedly mentioned in both of them because this attribute demolishes the basic Christian doctrine of Atonement. It further points to the fact that the revelation of the Quran, in fact of all Divine Scriptures, is subject to this attribute. This subject has also been dealt with in some detail in vv. 55:2-3.
c
7:55; 10:4.
1809
Briefly, "The Throne" represents the transcendent attributes of God, i.e. the attributes which are technically known as Siffat-e-Tanzihiyyah. These attributes, which are eternal and unchangeable and are God’s exclusive prerogatives are manifested through His other attributes which are known as Siffat-e-Tashbihiyyah, i.e. such attributes as are found more or less in human beings also. The former attributes, i.e. transcendent attributes, are said to constitute God’s Throne and the latter attributes are the bearers of His Throne. See also {986}& {1233}.
وَلَقَدْ قَالَ لَهُمْ هَٰرُونُ مِن قَبْلُ يَٰقَوْمِ إِنَّمَا فُتِنتُم بِهِۦ ۖ وَإِنَّ رَبَّكُمُ ٱلرَّحْمَٰنُ فَٱتَّبِعُونِى وَأَطِيعُوٓا۟ أَمْرِى
The Qur’an here contradicts the Bible and clears Aaron of the charge of having made a molten calf for the Israelites to worship (Exod. 32: 4). It says that not only did Aaron not fashion the calf for them, on the other hand he prohibited them from worshipping the one which the Samiri had made for them. The charge has been dismissed as unfounded by Christian writers themselves (Enc. Brit. under "The Golden Calf").
Commentary:
The Quran here contradicts the Bible and clears Aaron of the charge of having made a molten calf for the Israelites to worship (Exod. 32:4). It says that not only did Aaron not fashion the calf for them but on the other hand prohibited them from worshipping the one which the Samiri had made for them. It offends against reason and common sense even to think that a Prophet of God who had heard His voice and had had communion with Him should have stooped so low as to worship a calf. The charge is patently so foolish that it has been dismissed as unfounded by Christian writers themselves (Enc. Brit. under "the Golden Calf" and under "Moses.")
As usual, in this case also the Bible has contradicted itself. Far from deserving condemnation on account of being involved in cow-worship, Aaron at God’s command was to be dressed with holy garments, be anointed and sanctified by Moses (Exod. 40:13).
The words "you have been tried by means of it" show that in the offer of calf-worship by the Samiri lay the greatest trial of the Israelites because this worship was calculated to destroy their national unity. The trials and tribulations which the Israelites had suffered at the hands of Pharaoh were nothing compared with the spiritual trial to which they had become exposed through the wicked designs of the Samiri. While the former had helped to cement their national unity, the latter had almost destroyed it. It had caused dissensions among the Israelites; and internecine discord and dissensions are more destructive of national unity than external dangers.
2304
Commentary:
The Quran here contradicts the Bible and clears Aaron of the charge of having made a molten calf for the Israelites to worship (Exod. 32:4). It says that not only did Aaron not fashion the calf for them but on the other hand prohibited them from worshipping the one which the Samiri had made for them. It offends against reason and common sense even to think that a Prophet of God who had heard His voice and had had communion with Him should have stooped so low as to worship a calf. The charge is patently so foolish that it has been dismissed as unfounded by Christian writers themselves (Enc. Brit. under "the Golden Calf" and under "Moses.")
As usual, in this case also the Bible has contradicted itself. Far from deserving condemnation on account of being involved in cow-worship, Aaron at God’s command was to be dressed with holy garments, be anointed and sanctified by Moses (Exod. 40:13).
The words "you have been tried by means of it" show that in the offer of calf-worship by the Samiri lay the greatest trial of the Israelites because this worship was calculated to destroy their national unity. The trials and tribulations which the Israelites had suffered at the hands of Pharaoh were nothing compared with the spiritual trial to which they had become exposed through the wicked designs of the Samiri. While the former had helped to cement their national unity, the latter had almost destroyed it. It had caused dissensions among the Israelites; and internecine discord and dissensions are more destructive of national unity than external dangers.
1845
The Qur’an here contradicts the Bible and clears Aaron of the charge of having made a molten calf for the Israelites to worship (Exod. 32: 4). It says that not only did Aaron not fashion the calf for them, on the other hand he prohibited them from worshipping the one which the Samiri had made for them. The charge has been dismissed as unfounded by Christian writers themselves (Enc. Brit. under "The Golden Calf").
يَوْمَئِذٍ لَّا تَنفَعُ ٱلشَّفَٰعَةُ إِلَّا مَنْ أَذِنَ لَهُ ٱلرَّحْمَٰنُ وَرَضِىَ لَهُۥ قَوْلًا
21:29; 78:39.
اس آیت میں عیسائیوں کا ردّ کیا گیا ہے۔ جو مسیحؑ کو شفیع کہتے ہیں اور محمد رسول اللہ صلی اللہ علیہ وسلم کے شفیع ہونے کا اعلان کیا گیا ہے۔ کیونکہ صرف وہی ہیں جو رحمان پر ایمان لانے پر زور دیتے ہیں اور جن کی شفاعت کو قرآنی کلام نے جائز رکھا ہے لیکن مسیحیت اس کے برخلاف رحمانیت کی منکر ہے اس لئے اس آیت میں شفاعت کی اجازت صرف رسول اللہ صلی اللہ علیہ وسلم کے حق میں ہے۔
21:29; 78:39.
21:29; 78:39.
Commentary:
The words "in whose case the Gracious God grants permission" may apply to both the intercessor and the person for whom intercession is made.
The expression "and with whose word of faith He is pleased" refers to Muslims. Elsewhere the Quran says about the true followers of Islam: "Allah is well pleased with them, and they are well pleased with Him" (58:23). The verse under comment means to say that at that time Islam will be in the ascendance and all progress and prosperity will fall to the lot of its followers. Allah will be well pleased with them and they will be well pleased with Him.
b
21:29; 78:39.
3
اس آیت میں عیسائیوں کا ردّ کیا گیا ہے۔ جو مسیحؑ کو شفیع کہتے ہیں اور محمد رسول اللہ صلی اللہ علیہ وسلم کے شفیع ہونے کا اعلان کیا گیا ہے۔ کیونکہ صرف وہی ہیں جو رحمان پر ایمان لانے پر زور دیتے ہیں اور جن کی شفاعت کو قرآنی کلام نے جائز رکھا ہے لیکن مسیحیت اس کے برخلاف رحمانیت کی منکر ہے اس لئے اس آیت میں شفاعت کی اجازت صرف رسول اللہ صلی اللہ علیہ وسلم کے حق میں ہے۔
a
21:29; 78:39.
2319
Commentary:
The words "in whose case the Gracious God grants permission" may apply to both the intercessor and the person for whom intercession is made.
The expression "and with whose word of faith He is pleased" refers to Muslims. Elsewhere the Quran says about the true followers of Islam: "Allah is well pleased with them, and they are well pleased with Him" (58:23). The verse under comment means to say that at that time Islam will be in the ascendance and all progress and prosperity will fall to the lot of its followers. Allah will be well pleased with them and they will be well pleased with Him.
b
21:29; 78:39.
وَقَالُوا۟ ٱتَّخَذَ ٱلرَّحْمَٰنُ وَلَدًا ۗ سُبْحَٰنَهُۥ ۚ بَلْ عِبَادٌ مُّكْرَمُونَ
2:117; 4:172; 10:69; 19:89, 90.
2:117; 4:172; 10:69; 19:89, 90.
2:117; 4:172; 10:69; 19:89-90.
Commentary:
The words "honoured servants" point to the fact that not only Jesus but many other righteous men have been spoken of as God’s sons in former Scriptures and like him they have been called God’s sons only in a metaphorical sense. But they were nothing more than His honoured servants. In this respect Jesus enjoys no special prerogative. He was only one of the numerous honoured servants of God.
b
2:117; 4:172; 10:69; 19:89, 90.
a
2:117; 4:172; 10:69; 19:89-90.
2367
Commentary:
The words "honoured servants" point to the fact that not only Jesus but many other righteous men have been spoken of as God’s sons in former Scriptures and like him they have been called God’s sons only in a metaphorical sense. But they were nothing more than His honoured servants. In this respect Jesus enjoys no special prerogative. He was only one of the numerous honoured servants of God.
a
2:117; 4:172; 10:69; 19:89, 90.
قَٰلَ رَبِّ ٱحْكُم بِٱلْحَقِّ ۗ وَرَبُّنَا ٱلرَّحْمَٰنُ ٱلْمُسْتَعَانُ عَلَىٰ مَا تَصِفُونَ
اس آیت میں اللہ تعالیٰ نے محمد رسول اللہ صلی اللہ علیہ وسلم کی زبان سے مسلمانوں کے لئے پہلے ہی دعا کروا دی ہے کہ خداتعالیٰ فلسطین ان کو دے دے اور ان کی صداقت ثابت کر دے۔ ہمیں یقین کامل ہے کہ محمد رسول اللہ صلی اللہ علیہ وسلم کی دعا کبھی رد ّ نہیں ہوگی اور دنیا اس کا قبول ہونا اپنی آنکھوں سے دیکھ لے گی نہ روس اسرائیل کو فائدہ دے گا اور نہ امریکہ۔
7:90.
The Holy Prophet is commanded to offer the prayer contained in this verse as a protection against the powers of evil that were to be let loose upon the world in the Latter Days in the form of Gog and Magog. It is clear from the Bible that in the time of Gog and Magog physical force will not be the only danger to Islam. There will be other factors which will constitute a far greater source of danger to it. The Holy Prophet may also be represented as praying in this verse that the duration of the possession of Palestine by the Jews may be the shortest possible and that it may revert to its legitimate heirs—the Muslims.
7:90.
Commentary:
The Holy Prophet is commanded to offer the prayer contained in this verse as a protection against the onslaughts of the powers of evil that were to be let loose upon the world in the latter days in the form of Gog and Magog. It is clear from the Bible that in the time of Gog and Magog physical force will not be the only danger. There will be other factors which will constitute a far greater source of danger to Islam. Islam will suffer more from the attacks of the pen and the tongue than from physical attacks. These attacks will excite God’s anger against the guilty. In Ezek. 39:7 we have: "I will not let them pollute my holy name any more: and the heathens shall know that I am the Lord, the Holy One in Israel." Again, "I will be jealous for my holy name" (Ezek. 39:25). These, quotations show that Gog and Magog will profane God’s holy name and against this profanation of God’s name the Prophet is commanded to seek Divine help.
The Holy Prophet may also be represented as praying in this verse that the duration of the possession of Palestine by the Jews may be as short as possible and that it may revert to its legitimate heirs—the Muslims.
b
7:90.
851
穆圣受命作经文中的这一祈祷作为免受邪恶势力侵害的一种保护。这种邪恶势力将在后世由雅朱者和马朱者在世界上形成。在 «圣经» 中可以清楚地看到, 物质力量在雅朱者和马朱者时代不是伊斯兰教唯一的危险。将有其他因素成为对伊斯兰教要危险得多的根源。也有人说, 穆圣在这节经文中祈祷犹太人占领巴勒斯坦的时期要尽可能地短, 让巴勒斯坦重新回到它的合法继承者--------穆斯林的手中。
2
اس آیت میں اللہ تعالیٰ نے محمد رسول اللہ صلی اللہ علیہ وسلم کی زبان سے مسلمانوں کے لئے پہلے ہی دعا کروا دی ہے کہ خداتعالیٰ فلسطین ان کو دے دے اور ان کی صداقت ثابت کر دے۔ ہمیں یقین کامل ہے کہ محمد رسول اللہ صلی اللہ علیہ وسلم کی دعا کبھی رد ّ نہیں ہوگی اور دنیا اس کا قبول ہونا اپنی آنکھوں سے دیکھ لے گی نہ روس اسرائیل کو فائدہ دے گا اور نہ امریکہ۔
d
7:90.
2435
Commentary:
The Holy Prophet is commanded to offer the prayer contained in this verse as a protection against the onslaughts of the powers of evil that were to be let loose upon the world in the latter days in the form of Gog and Magog. It is clear from the Bible that in the time of Gog and Magog physical force will not be the only danger. There will be other factors which will constitute a far greater source of danger to Islam. Islam will suffer more from the attacks of the pen and the tongue than from physical attacks. These attacks will excite God’s anger against the guilty. In Ezek. 39:7 we have: "I will not let them pollute my holy name any more: and the heathens shall know that I am the Lord, the Holy One in Israel." Again, "I will be jealous for my holy name" (Ezek. 39:25). These, quotations show that Gog and Magog will profane God’s holy name and against this profanation of God’s name the Prophet is commanded to seek Divine help.
The Holy Prophet may also be represented as praying in this verse that the duration of the possession of Palestine by the Jews may be as short as possible and that it may revert to its legitimate heirs—the Muslims.
a
7:90.
1928
The Holy Prophet is commanded to offer the prayer contained in this verse as a protection against the powers of evil that were to be let loose upon the world in the Latter Days in the form of Gog and Magog. It is clear from the Bible that in the time of Gog and Magog physical force will not be the only danger to Islam. There will be other factors which will constitute a far greater source of danger to it. The Holy Prophet may also be represented as praying in this verse that the duration of the possession of Palestine by the Jews may be the shortest possible and that it may revert to its legitimate heirs—the Muslims.
ٱلَّذِى خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ وَمَا بَيْنَهُمَا فِى سِتَّةِ أَيَّامٍ ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ ۚ ٱلرَّحْمَٰنُ فَسْـَٔلْ بِهِۦ خَبِيرًا
7:55; 11:8; 32:5; 57:5.
خَبِیْر سے مراد محمد رسول اللہ صلی اللہ علیہ وسلم ہیں جن کو خداتعالیٰ نے اپنی صفات کا وحی سے علم دیا۔
7:55; 11:8; 32:5; 57:5.
Commentary:
For a detailed discussion about عرش see 10:4 & 20:6 and about ستة ایام see 10:4.
The expression فاسأل به خبیرا may mean; (1) "enquire then about it from One Who knows, i.e. God." or (2) "enquire then from Him Who knows it" or (3) "enquire concerning Him, i.e. God, from one who knows i.e. the Holy Prophet."
In view of these meanings the expression فاسأل به خبیرا would signify: (1) That if by reflecting on the great and vast universe that lies spread before your eyes and the wonderful and absolutely flawless order and arrangement that pervades and permeates it, you are not convinced of the existence of a Designer and Creator Who must have created a parallel spiritual universe and must have made adequate provision for man’s spiritual needs in it, as He has made proper provision for his physical needs in the physical universe, then by prayer and supplication invoke His help that He, the Gracious God (الرحمن) may guide you to the right path and may disclose to you the truth of the Holy Prophet. (2) That because nobody has full knowledge about the creation of the heavens and the earth and about the nature and significance of "God’s settling himself on the Throne," therefore seek His assistance for true understanding of this baffling enigma. (3) That as God’s grace (رحمانیة) has found its fullest expression in the Holy Prophet, therefore, in order fully to understand its nature make a deep study of his life.
g
7:55; 11:8; 32:5; 57:5.
2
خَبِیْر سے مراد محمد رسول اللہ صلی اللہ علیہ وسلم ہیں جن کو خداتعالیٰ نے اپنی صفات کا وحی سے علم دیا۔
b
7:55; 11:8; 32:5; 57:5.
2689
Commentary:
For a detailed discussion about عرش see 10:4 & 20:6 and about ستة ایام see 10:4.
The expression فاسأل به خبیرا may mean; (1) "enquire then about it from One Who knows, i.e. God." or (2) "enquire then from Him Who knows it" or (3) "enquire concerning Him, i.e. God, from one who knows i.e. the Holy Prophet."
In view of these meanings the expression فاسأل به خبیرا would signify: (1) That if by reflecting on the great and vast universe that lies spread before your eyes and the wonderful and absolutely flawless order and arrangement that pervades and permeates it, you are not convinced of the existence of a Designer and Creator Who must have created a parallel spiritual universe and must have made adequate provision for man’s spiritual needs in it, as He has made proper provision for his physical needs in the physical universe, then by prayer and supplication invoke His help that He, the Gracious God (الرحمن) may guide you to the right path and may disclose to you the truth of the Holy Prophet. (2) That because nobody has full knowledge about the creation of the heavens and the earth and about the nature and significance of "God’s settling himself on the Throne," therefore seek His assistance for true understanding of this baffling enigma. (3) That as God’s grace (رحمانیة) has found its fullest expression in the Holy Prophet, therefore, in order fully to understand its nature make a deep study of his life.
c
7:55; 11:8; 32:5; 57:5.
2087
(1) God; (2) The Holy Prophet.
وَإِذَا قِيلَ لَهُمُ ٱسْجُدُوا۟ لِلرَّحْمَٰنِ قَالُوا۟ وَمَا ٱلرَّحْمَٰنُ أَنَسْجُدُ لِمَا تَأْمُرُنَا وَزَادَهُمْ نُفُورًا ۩
قَالُوا۟ مَآ أَنتُمْ إِلَّا بَشَرٌ مِّثْلُنَا وَمَآ أَنزَلَ ٱلرَّحْمَٰنُ مِن شَىْءٍ إِنْ أَنتُمْ إِلَّا تَكْذِبُونَ
14:11; 26:155.
14:11; 26:155.
14:11; 26:155.
Commentary:
All the three great Prophets mentioned in the preceding verse were rejected on the plea that they were just ordinary "men like us" and that God never revealed anything to anybody. The pretext which disbelievers put forward in justi-fication of their rejection of God’s Prophets has elsewhere been mentioned in the Quran in the words: "We have not heard of such a thing among our forefathers" (23:25).
a
14:11; 26:155.
a
14:11; 26:155.
3224
Commentary:
All the three great Prophets mentioned in the preceding verse were rejected on the plea that they were just ordinary "men like us" and that God never revealed anything to anybody. The pretext which disbelievers put forward in justi-fication of their rejection of God’s Prophets has elsewhere been mentioned in the Quran in the words: "We have not heard of such a thing among our forefathers" (23:25).
b
14:11; 26:155.
ءَأَتَّخِذُ مِن دُونِهِۦٓ ءَالِهَةً إِن يُرِدْنِ ٱلرَّحْمَٰنُ بِضُرٍّ لَّا تُغْنِ عَنِّى شَفَٰعَتُهُمْ شَيْـًٔا وَلَا يُنقِذُونِ
22:13, 14; 39:39.
People will worship various gods in the time of the Promised Messiah—Mammon, material power, false political philosophies and impracticable economic theories, etc.
22:13-14; 39:39.
Commentary:
The verse shows that people will worship various gods in the time of the Promised Messiah—Mammon, material power, false political philosophies and impracticable eco-nomic theories, etc.
a
22:13, 14; 39:39.
1066
在主许迈喜合时代, 人们将崇拜各种各样的神--------财神、物质力量、错误地政治哲学和行不通的经济学理论等等。
a
22:13-14; 39:39.
3228
Commentary:
The verse shows that people will worship various gods in the time of the Promised Messiah—Mammon, material power, false political philosophies and impracticable eco-nomic theories, etc.
a
22:13, 14; 39:39.
2439
People will worship various gods in the time of the Promised Messiah—Mammon, material power, false political philosophies and impracticable economic theories, etc.
قَالُوا۟ يَٰوَيْلَنَا مَنۢ بَعَثَنَا مِن مَّرْقَدِنَا ۜ ۗ هَٰذَا مَا وَعَدَ ٱلرَّحْمَٰنُ وَصَدَقَ ٱلْمُرْسَلُونَ
在 “赏罚时候” 人们将被唤起, 而不信的人面对着自己邪恶的行为, 将立即受到惩罚。他们将感到绝望而极度惊恐地叫喊, “我们真不幸啊! 谁从我们的坟墓里唤起我们?” 然而, 为了把前一节经文中的那个比喻继续下去, 这节经文适用于那些人, 他们在安拉派遣的先知出现时, 不听安拉的召唤而宁愿停留在自己现有的精神死亡的状态下。他们听到安拉的召唤时叫喊说, “为什么有人要扰乱我们平稳的生活气息而要我们去听从他并且采取一种新的生活方式, 从而在我们中间引起骚动和刺激?”
When on the Judgment Day men will be raised and disbelievers confronted with their evil deeds, and punishment will stare them in the face, they will be seized with despair and will cry in consternation. 'Woe to us! who has raised us from our place of sleep?' To continue the metaphor of the preceding verse, however, this verse applies to those people who at the time of the appearance of a Prophet of God do not listen to the Divine Call and prefer to remain in their existing state of spiritual death. At hearing the Divine Call they exclaim, 'Why should anyone disturb the even tenor of our lives and cause commotion and excitement amongst us by inviting us to follow him and adopt a new way of life?'
Commentary:
Taken in its literal sense the verse presents no difficulty. It purports to say that when on the Judgement Day men will be raised and disbelievers confronted with their evil deeds, and punishment will stare them in the face, they will be seized with despair and will cry in consternation, "Woe to us! who has raised us from our place of sleep?" To continue, however, the metaphor of the preceding verse, the verse under comment applies to those people who at the time of the appearance of a Prophet of God do not listen to the Divine Call and prefer to remain in their existing state of spiritual death. At hearing the Divine Call, they exclaim: "Why should anyone disturb the even tenor of our lives and cause commotion and excitement amongst us by inviting us to follow him and adopt a new way of life?"
1071
在 “赏罚时候” 人们将被唤起, 而不信的人面对着自己邪恶的行为, 将立即受到惩罚。他们将感到绝望而极度惊恐地叫喊, “我们真不幸啊! 谁从我们的坟墓里唤起我们?” 然而, 为了把前一节经文中的那个比喻继续下去, 这节经文适用于那些人, 他们在安拉派遣的先知出现时, 不听安拉的召唤而宁愿停留在自己现有的精神死亡的状态下。他们听到安拉的召唤时叫喊说, “为什么有人要扰乱我们平稳的生活气息而要我们去听从他并且采取一种新的生活方式, 从而在我们中间引起骚动和刺激?”
3248
Commentary:
Taken in its literal sense the verse presents no difficulty. It purports to say that when on the Judgement Day men will be raised and disbelievers confronted with their evil deeds, and punishment will stare them in the face, they will be seized with despair and will cry in consternation, "Woe to us! who has raised us from our place of sleep?" To continue, however, the metaphor of the preceding verse, the verse under comment applies to those people who at the time of the appearance of a Prophet of God do not listen to the Divine Call and prefer to remain in their existing state of spiritual death. At hearing the Divine Call, they exclaim: "Why should anyone disturb the even tenor of our lives and cause commotion and excitement amongst us by inviting us to follow him and adopt a new way of life?"
2452
When on the Judgment Day men will be raised and disbelievers confronted with their evil deeds, and punishment will stare them in the face, they will be seized with despair and will cry in consternation. 'Woe to us! who has raised us from our place of sleep?' To continue the metaphor of the preceding verse, however, this verse applies to those people who at the time of the appearance of a Prophet of God do not listen to the Divine Call and prefer to remain in their existing state of spiritual death. At hearing the Divine Call they exclaim, 'Why should anyone disturb the even tenor of our lives and cause commotion and excitement amongst us by inviting us to follow him and adopt a new way of life?'
وَقَالُوا۟ لَوْ شَآءَ ٱلرَّحْمَٰنُ مَا عَبَدْنَٰهُم ۗ مَّا لَهُم بِذَٰلِكَ مِنْ عِلْمٍ ۖ إِنْ هُمْ إِلَّا يَخْرُصُونَ
6:149; 16:36.
6:149; 16:36.
6:149; 16:36.
Commentary:
It is human nature that man always tries to shift the responsibility for his sins to others. Here quite unblushingly the idolaters protest that they are helpless creatures in the hands of God. If He had so willed, He would have stopped them from idol-worship.
The words "they have no knowledge whatsoever of that," signify that no reason or argument based on knowledge can be adduced in support of idol worship. It is all based on foolish conjecture and surmise.
d
6:149; 16:36.
b
6:149; 16:36.
3655
Commentary:
It is human nature that man always tries to shift the responsibility for his sins to others. Here quite unblushingly the idolaters protest that they are helpless creatures in the hands of God. If He had so willed, He would have stopped them from idol-worship.
The words "they have no knowledge whatsoever of that," signify that no reason or argument based on knowledge can be adduced in support of idol worship. It is all based on foolish conjecture and surmise.
b
6:149; 16:36.
ٱلرَّحْمَٰنُ
هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَٰهَ إِلَّا هُوَ ۖ عَٰلِمُ ٱلْغَيْبِ وَٱلشَّهَٰدَةِ ۖ هُوَ ٱلرَّحْمَٰنُ ٱلرَّحِيمُ
6:74; 9:94; 13:10.
6:74; 9:94; 13:10.
6:74; 9:94; 13:10; 64:19.
Commentary:
The verse means that the Quran, before whose powerful Message even tall and firm mountains would crumble and fall, has been revealed by God Whose attributes are inimitable and matchless. He knows everything and nothing is hidden from Him. He provides his creatures, out of His bountiful grace and mercy, and not in return for anything done by them, all the means of their development and progress even before they are born.
a
6:74; 9:94; 13:10.
a
6:74; 9:94; 13:10; 64:19.
4207
Commentary:
The verse means that the Quran, before whose powerful Message even tall and firm mountains would crumble and fall, has been revealed by God Whose attributes are inimitable and matchless. He knows everything and nothing is hidden from Him. He provides his creatures, out of His bountiful grace and mercy, and not in return for anything done by them, all the means of their development and progress even before they are born.
c
6:74; 9:94; 13:10.
أَوَلَمْ يَرَوْا۟ إِلَى ٱلطَّيْرِ فَوْقَهُمْ صَٰٓفَّٰتٍ وَيَقْبِضْنَ ۚ مَا يُمْسِكُهُنَّ إِلَّا ٱلرَّحْمَٰنُ ۚ إِنَّهُۥ بِكُلِّ شَىْءٍۭ بَصِيرٌ
یعنی زلزلوں سے اور بیماریوں سے اس نے تم کو محفوظ کیا ہوا ہے۔ ورنہ پرندے آسمان پر اڑتے ہوئے انتظار کر رہے ہیں کہ تم پر عذاب آئے اور وہ جھپٹ کر تمہاری لاشیں کھائیں۔
16:80.
If the disbelievers continue to oppose Truth, they will be destroyed by famines, earthquakes; particularly by wars, and the birds of the skies will feast upon their dead bodies (16:80). See also note {1880} in "The Larger Edition of the Commentary."
16:80.
Commentary:
The verse as the context shows, refers to Divine punishment that is in store for disbelievers. It purports to say that if they continue to oppose truth, they will be destroyed by famines, earthquakes and particularly by wars, and the birds of the skies will feast on their dead bodies. The Merciful God grants them respite that they might accept the Heavenly Message and save themselves from Divine punishment. See also 16:80.
a
16:80.
1452
如果不信者继续反对真理, 他们将毁于饥荒、地震, 尤其是毁于战争, 天上的飞鸟将以他们的尸体为美餐 (16:80)。另见 《大版本的注释本》中第1880条注。
1
یعنی زلزلوں سے اور بیماریوں سے اس نے تم کو محفوظ کیا ہوا ہے۔ ورنہ پرندے آسمان پر اڑتے ہوئے انتظار کر رہے ہیں کہ تم پر عذاب آئے اور وہ جھپٹ کر تمہاری لاشیں کھائیں۔
b
16:80.
4298
Commentary:
The verse as the context shows, refers to Divine punishment that is in store for disbelievers. It purports to say that if they continue to oppose truth, they will be destroyed by famines, earthquakes and particularly by wars, and the birds of the skies will feast on their dead bodies. The Merciful God grants them respite that they might accept the Heavenly Message and save themselves from Divine punishment. See also 16:80.
a
16:80.
3083
If the disbelievers continue to oppose Truth, they will be destroyed by famines, earthquakes; particularly by wars, and the birds of the skies will feast upon their dead bodies (16:80). See also note {1880} in "The Larger Edition of the Commentary."
قُلْ هُوَ ٱلرَّحْمَٰنُ ءَامَنَّا بِهِۦ وَعَلَيْهِ تَوَكَّلْنَا ۖ فَسَتَعْلَمُونَ مَنْ هُوَ فِى ضَلَٰلٍ مُّبِينٍ
The Divine attribute Ar-Rahman (the Beneficent) has been repeatedly mentioned in this Surah, as at many other places in the Qur’an, because all the Divine bounties and favours mentioned in it, whether pertaining to man’s physical sustenance or his spiritual development, are the direct result of God’s beneficence (Rahmaniyyah).
Commentary:
The Divine attribute الرحمان (the Beneficent) has been repeatedly mentioned in the Surah because all the Divine gifts and favours mentioned in it, whether pertaining to man’s physical sustenance or his spiritual development, are the direct result of God’s beneficence (رحمانیة).
4306
Commentary:
The Divine attribute الرحمان (the Beneficent) has been repeatedly mentioned in the Surah because all the Divine gifts and favours mentioned in it, whether pertaining to man’s physical sustenance or his spiritual development, are the direct result of God’s beneficence (رحمانیة).
3087
The Divine attribute Ar-Rahman (the Beneficent) has been repeatedly mentioned in this Surah, as at many other places in the Qur’an, because all the Divine bounties and favours mentioned in it, whether pertaining to man’s physical sustenance or his spiritual development, are the direct result of God’s beneficence (Rahmaniyyah).
يَوْمَ يَقُومُ ٱلرُّوحُ وَٱلْمَلَٰٓئِكَةُ صَفًّا ۖ لَّا يَتَكَلَّمُونَ إِلَّا مَنْ أَذِنَ لَهُ ٱلرَّحْمَٰنُ وَقَالَ صَوَابًا
11:106.
"The Spirit" here may signify the perfect spirit—the Holy Prophet; and "the day" may mean the Day of Resurrection.
11:106; 20:110.
Commentary:
"The Spirit" here may signify the perfect Spirit—the Holy Prophet; and "the day" may mean the Day of Resurrection. As applied to the present world, "the day" may signify the day of the Fall of Mecca and "the angels" may stand for the angelic Companions of the Holy Prophet who were with him on that day. For الروح see 16:3; 19:18; 32:10; 42:53.
c
11:106.
1580
“精神” 在这里可以表示完善的精神--------穆圣; “那一天” 的意思可以是复生日。
c
11:106; 20:110.
4549
Commentary:
"The Spirit" here may signify the perfect Spirit—the Holy Prophet; and "the day" may mean the Day of Resurrection. As applied to the present world, "the day" may signify the day of the Fall of Mecca and "the angels" may stand for the angelic Companions of the Holy Prophet who were with him on that day. For الروح see 16:3; 19:18; 32:10; 42:53.
d
11:106.
3234A
"The Spirit" here may signify the perfect spirit—the Holy Prophet; and "the day" may mean the Day of Resurrection.