کِتٰبٌ
Appears 16 times in Quran
Occurrences in Quran
Found 16 verses containing "کِتٰبٌ".
وَلَمَّا جَآءَہُمۡ کِتٰبٌ مِّنۡ عِنۡدِ اللّٰہِ مُصَدِّقٌ لِّمَا مَعَہُمۡ وَکَانُوۡا مِنۡ قَبۡلُ یَسۡتَفۡتِحُوۡنَ عَلَی الَّذِیۡنَ کَفَرُوۡا فَلَمَّا جَآءَہُمۡ مَّا عَرَفُوۡا کَفَرُوۡا بِہٖ ۚ فَلَعۡنَۃُ اللّٰہِ عَلَی الۡکٰفِرِیۡنَ
یہاں فَاء کا ترجمہ چھوڑا گیا ہے کیونکہ اردو میں ایسے موقع پر کوئی لفظ استعمال نہیں ہوتا۔
2:147.
2:42, 92, 98, 102; 3:82; 4:48; 35:32; 46:13.
The verse signifies that Jews used to disclose to the pagan Arabs the fact that there were prophecies in their Scriptures about the advent of a Prophet who would spread the truth all over the world (Deut. 18: 18 & 28: 1-2). But when that Prophet actually appeared, even those of them who had seen the Signs of God being fulfilled in his person turned away from him. Or the meaning may be that before the advent of the Holy Prophet the Jews used to pray fervently to God to raise a Prophet who should cause the true Faith to triumph over false Faiths (Hisham, i. 150). But when the Prophet for whom they had prayed actually came and the ascendancy of truth over falsehood became manifest, they refused to accept him; consequently bringing on their heads the curse of God.
2:42, 92, 98, 102; 3:82; 4:48; 35:32; 46:13.
2:147.
Important Words:
یستفتحون (they prayed for victory) is derived from فتح meaning (1) he opened a thing, or he disclosed a thing; (2) he conquered or gained victory over. The word یستفتحون would, therefore, have two meanings: (1) they disclose; and (2) they ask or pray for victory (Aqrab).
Commentary:
According to the first meaning of یستفتحون the verse would signify that Jews used to disclose to the pagan Arabs the fact that there was foretold in their Scriptures the appearance of a Prophet who would spread the truth all over the world. But when that Prophet actually appeared, even those of them who had seen the signs of God fulfilled in his person turned away from him.
Taking the second meaning of the word, the verse would signify that before the advent of the Holy Prophet, the Jews used to pray fervently to God to raise a Prophet who would cause the true faith to triumph over the false ones (Hisham, i. 150). But when the Prophet for whom they prayed actually came and the ascendancy of truth over falsehood became manifest, they refused to accept him. This naturally brought on their heads the curse of God.
It may be repeated here that the word "curse" is not used in the Quran as abuse but as indicative of the actual state or condition of a person or a people. As explained under the preceding verse, the literal meaning of the word لعنة is "to be driven away from God" and hence all who stand in opposition to God and His Prophets incur لعنة and are spoken of as being under the curse of God; i.e. driven away from God’s presence and deprived of His mercy.
b
2:42, 92, 98, 102; 3:82; 4:48; 35:32; 46:13.
c
2:147.
2
یہاں فَاء کا ترجمہ چھوڑا گیا ہے کیونکہ اردو میں ایسے موقع پر کوئی لفظ استعمال نہیں ہوتا۔
a
2:42, 92, 98, 102; 3:82; 4:48; 35:32; 46:13.
b
2:147.
96
Important Words:
یستفتحون (they prayed for victory) is derived from فتح meaning (1) he opened a thing, or he disclosed a thing; (2) he conquered or gained victory over. The word یستفتحون would, therefore, have two meanings: (1) they disclose; and (2) they ask or pray for victory (Aqrab).
Commentary:
According to the first meaning of یستفتحون the verse would signify that Jews used to disclose to the pagan Arabs the fact that there was foretold in their Scriptures the appearance of a Prophet who would spread the truth all over the world. But when that Prophet actually appeared, even those of them who had seen the signs of God fulfilled in his person turned away from him.
Taking the second meaning of the word, the verse would signify that before the advent of the Holy Prophet, the Jews used to pray fervently to God to raise a Prophet who would cause the true faith to triumph over the false ones (Hisham, i. 150). But when the Prophet for whom they prayed actually came and the ascendancy of truth over falsehood became manifest, they refused to accept him. This naturally brought on their heads the curse of God.
It may be repeated here that the word "curse" is not used in the Quran as abuse but as indicative of the actual state or condition of a person or a people. As explained under the preceding verse, the literal meaning of the word لعنة is "to be driven away from God" and hence all who stand in opposition to God and His Prophets incur لعنة and are spoken of as being under the curse of God; i.e. driven away from God’s presence and deprived of His mercy.
a
2:147.
f
2:42, 92, 98, 102; 3:82; 4:48; 35:32; 46:13.
120
The verse signifies that Jews used to disclose to the pagan Arabs the fact that there were prophecies in their Scriptures about the advent of a Prophet who would spread the truth all over the world (Deut. 18: 18 & 28: 1-2). But when that Prophet actually appeared, even those of them who had seen the Signs of God being fulfilled in his person turned away from him. Or the meaning may be that before the advent of the Holy Prophet the Jews used to pray fervently to God to raise a Prophet who should cause the true Faith to triumph over false Faiths (Hisham, i. 150). But when the Prophet for whom they had prayed actually came and the ascendancy of truth over falsehood became manifest, they refused to accept him; consequently bringing on their heads the curse of God.
وَہٰذَا کِتٰبٌ اَنۡزَلۡنٰہُ مُبَارَکٌ مُّصَدِّقُ الَّذِیۡ بَیۡنَ یَدَیۡہِ وَلِتُنۡذِرَ اُمَّ الۡقُرٰی وَمَنۡ حَوۡلَہَا ۚ وَالَّذِیۡنَ یُؤۡمِنُوۡنَ بِالۡاٰخِرَۃِ یُؤۡمِنُوۡنَ بِہٖ ۖ وَہُمۡ عَلٰی صَلَاتِہِمۡ یُحَافِظُوۡنَ
6:156; 21:51; 38:30.
42:8.
23:10; 70:24.
安拉所派遣的一位先知出现的地方称为 “城市之母”, 因为这是人们喝精神乳汁的所在, 正如婴孩吮吸他母亲的乳汁。“在其周围的人” 可以指全世界, 因为穆圣的使命是给全人类准备的。
这些话表明, 一个相信后世的人也一定相信 «古兰经»。因此, 相信 «古兰经» 和相信后世是不可分离地连结在一起的; 二者缺一就没有意义。
6:156; 21:51; 38:30.
42:8.
23:10; 70:24.
The place where a Prophet of God appears is called "The Mother of towns," for it is there that men drink spiritual milk, even as a child sucks milk from the breast of its mother. The words, those around her, may signify the whole world as the Message of the Holy Prophet was meant for the whole of mankind.
These words show that a believer in the life to come must believe in the Qur’an also. Thus belief in the Qur’an and belief in the Hereafter are inseparably linked together; the one is meaningless without the other.
6:156; 21:51; 38:30.
42:8.
23:10; 70:24.
Important Words:
مبارك (full of blessings) is derived from برك . They say برك الجمل i.e. the camel kneeled and lay down on his chest with his legs folded. برك also means, he or it was or became firm, steady or steadfast. برك علی فلان (barraka) means, he prayed that such a one might be blessed. بارك علیه means, he kept or applied himself constantly to it. بارك الله علیك or بارك الله فیك means, may God bless thee and make thee prosperous, or may He continue to shower blessings on thee. تبارك الله means, blessed is God; or hallowed is He; or far removed is He from every imperfection; or highly exalted is He. برکة (barakat) means, a blessing; any good bestowed by God, particularly that which continues and goes on increasing. It also means, increase, abundance or plenty. برکة (birkah) means, a tank dug in the ground; a lake or pond; a place where water remains and collects. مبارك means, blessed; gifted with blessing; abounding in good (Lane).
ام (mother), apart from its primary meaning, also signifies: source, origin, foundation or basis; support or cause of subsistence; the main or chief part of a thing; anything to which other things are collected together or joined; place of collection or comprehension or combination of a thing. The word is also applied to inanimate things, as the Arabs say ام الشجرة i.e. the mother of the tree; or ام النجوم i.e. the Milky Way, viz. the place where the stars are collected together in a great multitude. ام القری signifies, the mother of the towns; the metropolis; Mecca, because, being the Qiblah it is the gathering-place of men, or because of all towns it possesses the greatest dignity. In fact, every city is the ام of the smaller towns around it (Lane). Mecca is called ام القری also because it is the source of spiritual food for mankind.
Commentary:
This verse further explains the rational argument contained in the words, you have been taught that which neither you nor your fathers knew (see note on the preceding verse), and makes it clear that it is the Quran that the words quoted above refer to. The present verse mentions four features of the Quran: (1) it has been sent by God; (2) it is full of blessings as the word مبارك indicates, i.e. it is a Book in which, like a برکة (a place where water collects), are collected all the blessings of God; (3) it fulfils that which preceded it, i.e. it fulfils the prophecies contained in the previous Scriptures; and (4) it has been revealed so that the Holy Prophet may warn thereby the Mother of towns and those around her. The place where a Prophet of God appears is called "the mother of towns," for it is out of it that men drink spiritual milk, even as a child sucks milk from the breast of its mother. The words, those around her, are intended to include the whole earth. The earth being round, all parts of it lie around the place where the Holy Prophet made his appearance, i.e. Mecca. Thus, this verse also proves the universal mission of the Holy Prophet.
The words, those who believe in the Hereafter believe therein, signify that a true believer in the life to come cannot but believe in the Quranic teaching. In fact, he who has real faith in the life to come will always be anxious to find out the truth in order to ensure his salvation, and he who earnestly seeks after truth will necessarily be led to believe in the Quran, for as the Quran says: those who strive in Our cause—We will surely guide them in Our ways (29:70). Thus, belief in the Quran is really a criterion of true faith in the Day of Resurrection. Again, when a man comes to have faith in the Quran, he will naturally try to mould his actions according to its teachings and will be constant in his Prayers.
c
6:156; 21:51; 38:30.
d
42:8.
e
23:10; 70:24.
437
安拉所派遣的一位先知出现的地方称为 “城市之母”, 因为这是人们喝精神乳汁的所在, 正如婴孩吮吸他母亲的乳汁。“在其周围的人” 可以指全世界, 因为穆圣的使命是给全人类准备的。
438
这些话表明, 一个相信后世的人也一定相信 «古兰经»。因此, 相信 «古兰经» 和相信后世是不可分离地连结在一起的; 二者缺一就没有意义。
a
6:156; 21:51; 38:30.
b
42:8.
c
23:10; 70:24.
835
Important Words:
مبارك (full of blessings) is derived from برك . They say برك الجمل i.e. the camel kneeled and lay down on his chest with his legs folded. برك also means, he or it was or became firm, steady or steadfast. برك علی فلان (barraka) means, he prayed that such a one might be blessed. بارك علیه means, he kept or applied himself constantly to it. بارك الله علیك or بارك الله فیك means, may God bless thee and make thee prosperous, or may He continue to shower blessings on thee. تبارك الله means, blessed is God; or hallowed is He; or far removed is He from every imperfection; or highly exalted is He. برکة (barakat) means, a blessing; any good bestowed by God, particularly that which continues and goes on increasing. It also means, increase, abundance or plenty. برکة (birkah) means, a tank dug in the ground; a lake or pond; a place where water remains and collects. مبارك means, blessed; gifted with blessing; abounding in good (Lane).
ام (mother), apart from its primary meaning, also signifies: source, origin, foundation or basis; support or cause of subsistence; the main or chief part of a thing; anything to which other things are collected together or joined; place of collection or comprehension or combination of a thing. The word is also applied to inanimate things, as the Arabs say ام الشجرة i.e. the mother of the tree; or ام النجوم i.e. the Milky Way, viz. the place where the stars are collected together in a great multitude. ام القری signifies, the mother of the towns; the metropolis; Mecca, because, being the Qiblah it is the gathering-place of men, or because of all towns it possesses the greatest dignity. In fact, every city is the ام of the smaller towns around it (Lane). Mecca is called ام القری also because it is the source of spiritual food for mankind.
Commentary:
This verse further explains the rational argument contained in the words, you have been taught that which neither you nor your fathers knew (see note on the preceding verse), and makes it clear that it is the Quran that the words quoted above refer to. The present verse mentions four features of the Quran: (1) it has been sent by God; (2) it is full of blessings as the word مبارك indicates, i.e. it is a Book in which, like a برکة (a place where water collects), are collected all the blessings of God; (3) it fulfils that which preceded it, i.e. it fulfils the prophecies contained in the previous Scriptures; and (4) it has been revealed so that the Holy Prophet may warn thereby the Mother of towns and those around her. The place where a Prophet of God appears is called "the mother of towns," for it is out of it that men drink spiritual milk, even as a child sucks milk from the breast of its mother. The words, those around her, are intended to include the whole earth. The earth being round, all parts of it lie around the place where the Holy Prophet made his appearance, i.e. Mecca. Thus, this verse also proves the universal mission of the Holy Prophet.
The words, those who believe in the Hereafter believe therein, signify that a true believer in the life to come cannot but believe in the Quranic teaching. In fact, he who has real faith in the life to come will always be anxious to find out the truth in order to ensure his salvation, and he who earnestly seeks after truth will necessarily be led to believe in the Quran, for as the Quran says: those who strive in Our cause—We will surely guide them in Our ways (29:70). Thus, belief in the Quran is really a criterion of true faith in the Day of Resurrection. Again, when a man comes to have faith in the Quran, he will naturally try to mould his actions according to its teachings and will be constant in his Prayers.
a
6:156; 21:51; 38:30.
b
42:8.
c
23:10; 70:24.
875
The place where a Prophet of God appears is called "The Mother of towns," for it is there that men drink spiritual milk, even as a child sucks milk from the breast of its mother. The words, those around her, may signify the whole world as the Message of the Holy Prophet was meant for the whole of mankind.
876
These words show that a believer in the life to come must believe in the Qur’an also. Thus belief in the Qur’an and belief in the Hereafter are inseparably linked together; the one is meaningless without the other.
وَہٰذَا کِتٰبٌ اَنۡزَلۡنٰہُ مُبَارَکٌ فَاتَّبِعُوۡہُ وَاتَّقُوۡا لَعَلَّکُمۡ تُرۡحَمُوۡنَ
6:93; 21:51.
6:93; 21:51.
The verse signifies that the Qur’an is a revealed Book which contains all the imperishable teachings and eternal truths which were contained in the former Scriptures, this being the meaning of the word Mubarak (Lane). Thus by following the Qur’an Muslims are relieved of the necessity of seeking guidance from them.
6:93; 21:51.
Commentary:
The words, this is a Book, refer to the Quran. Before giving the command to follow the Quran, this verse gives the reasons thereof. The first reason is that it is a revealed Book, being sent down by God. The second reason is that it is مبارك(full of blessings) which, as the root meaning of the word implies, shows that it comprises in itself the blissful teachings of all the other Scriptures (for an explanation of the word مبارك see note on 6:93 above).
The verse purports to say (1) that as the Quran is a revealed Book, so you should accept it and thereby become recipients of all the favours attached to revealed Books; (2) that as it comprises in itself the teachings of all other revealed Scriptures, so you should leave all other Books and follow it alone.
h
6:93; 21:51.
a
6:93; 21:51.
895
Commentary:
The words, this is a Book, refer to the Quran. Before giving the command to follow the Quran, this verse gives the reasons thereof. The first reason is that it is a revealed Book, being sent down by God. The second reason is that it is مبارك(full of blessings) which, as the root meaning of the word implies, shows that it comprises in itself the blissful teachings of all the other Scriptures (for an explanation of the word مبارك see note on 6:93 above).
The verse purports to say (1) that as the Quran is a revealed Book, so you should accept it and thereby become recipients of all the favours attached to revealed Books; (2) that as it comprises in itself the teachings of all other revealed Scriptures, so you should leave all other Books and follow it alone.
c
6:93; 21:51.
932
The verse signifies that the Qur’an is a revealed Book which contains all the imperishable teachings and eternal truths which were contained in the former Scriptures, this being the meaning of the word Mubarak (Lane). Thus by following the Qur’an Muslims are relieved of the necessity of seeking guidance from them.
کِتٰبٌ اُنۡزِلَ اِلَیۡکَ فَلَا یَکُنۡ فِیۡ صَدۡرِکَ حَرَجٌ مِّنۡہُ لِتُنۡذِرَ بِہٖ وَذِکۡرٰی لِلۡمُؤۡمِنِیۡنَ
6:52; 19:98; 25:2.
6:52; 19:98; 25:2.
Commentary:
This verse is addressed to each and every believer, and not particularly to the Holy Prophet. The believers are told that the Quran is God’s own revelation and not the outcome of the Prophet’s mind, and since it is the revealed Word of the All-Knowing God, they should feel no straitness or hesitance in acting upon its injunctions and preaching them to others.
c
6:52; 19:98; 25:2.
c
6:52; 19:98; 25:2.
907
Commentary:
This verse is addressed to each and every believer, and not particularly to the Holy Prophet. The believers are told that the Quran is God’s own revelation and not the outcome of the Prophet’s mind, and since it is the revealed Word of the All-Knowing God, they should feel no straitness or hesitance in acting upon its injunctions and preaching them to others.
c
6:52; 19:98; 25:2.
943
This verse is addressed to every believer, and not particularly to the Holy Prophet.
لَّوۡلَا کِتٰبٌ مِّنَ اللّٰہِ سَبَقَ لَمَسَّکُمۡ فِیۡمَاۤ اَخَذۡتُمۡ عَذَابٌ عَظِیۡمٌ
یعنی پہلے سے فدیہ لینا جائز قرار دیا جا چکا ہے اس لئے جو مفسر لکھتے ہیں کہ فدیہ لینے کی وجہ سے اللہ تعالیٰ رسول کریم صلی اللہ علیہ وسلم پر خفا ہوا‘ وہ سخت غلطی پر ہیں۔ رسول کریم صلی اللہ علیہ وسلم نے وہی کام کیا جس کا خداتعالیٰ نے آپ کو حکم دیا تھا۔
The words refer to the Divine promise of help (8:8-10).
Ransoming of captives was already in vogue. What is emphasized here is that prisoners could only be taken in regular fighting in the course of war.
Commentary:
In the previous verse it was said that Muslims should not be hasty in taking captives from among the enemy. The verse under comment hints that kindness should be shown to prisoners and that they should be treated with mercy. The verse says that it is only through the assistance of God, which He had ordained for Muslims, that they have gained an easy victory and obtained much booty, and that if it had not been for the help which God had promised them beforehand, they would not have obtained the booty without being severely handled by the enemy and suffering great loss at his hands. The words, a decree from Allah which had gone before, obviously refer to the Word of God which had already conveyed the promise of help to the Holy Prophet (see 8:6 above). The words "great distress" thus signify distress caused by the enemy and not affliction from God. The verse purports to say that when by the help of God the Muslims have gained so easy a victory, they should feel grateful for it and should show kindness to the prisoners who have fallen into their hands.
2
یعنی پہلے سے فدیہ لینا جائز قرار دیا جا چکا ہے اس لئے جو مفسر لکھتے ہیں کہ فدیہ لینے کی وجہ سے اللہ تعالیٰ رسول کریم صلی اللہ علیہ وسلم پر خفا ہوا‘ وہ سخت غلطی پر ہیں۔ رسول کریم صلی اللہ علیہ وسلم نے وہی کام کیا جس کا خداتعالیٰ نے آپ کو حکم دیا تھا۔
1156
Commentary:
In the previous verse it was said that Muslims should not be hasty in taking captives from among the enemy. The verse under comment hints that kindness should be shown to prisoners and that they should be treated with mercy. The verse says that it is only through the assistance of God, which He had ordained for Muslims, that they have gained an easy victory and obtained much booty, and that if it had not been for the help which God had promised them beforehand, they would not have obtained the booty without being severely handled by the enemy and suffering great loss at his hands. The words, a decree from Allah which had gone before, obviously refer to the Word of God which had already conveyed the promise of help to the Holy Prophet (see 8:6 above). The words "great distress" thus signify distress caused by the enemy and not affliction from God. The verse purports to say that when by the help of God the Muslims have gained so easy a victory, they should feel grateful for it and should show kindness to the prisoners who have fallen into their hands.
1145
The words refer to the Divine promise of help (8:8-10).
1145A
Ransoming of captives was already in vogue. What is emphasized here is that prisoners could only be taken in regular fighting in the course of war.
الٓرٰ ۚ کِتٰبٌ اُحۡکِمَتۡ اٰیٰتُہٗ ثُمَّ فُصِّلَتۡ مِنۡ لَّدُنۡ حَکِیۡمٍ خَبِیۡرٍ
تفصیل کے لئے دیکھئے سورہ یونس آیت نمبر۲ نوٹ نمبر۱۔
10:2; 12:2; 13:2; 14:2; 15:2.
3:8; 10:2.
I am Allah, the All-Seeing. See {16}.
Ahkama-hu means, he made it solid, sound, firm or free from defect or imperfection. Ahkamat-hut-Tajaribu means, experiments rendered him wise or sound in judgment (Lane).
The word Fussilat here has been substituted for Mutashabihat in 3:8 which word signifies the details of the Quranic teaching. The fundamental teachings of Islam are so unassailable that it is difficult to take exception to them. But, in order to know the whole truth about Islam, a study of both its fundamental teachings and their details is necessary but the details are subordinated to the fundamentals.
10:2; 12:2; 13:2; 14:2; 15:2.
3:8; 10:2.
Important Words:
الر (Alif Lam Ra). For these abbreviated letters see 2:2 and 10:2. احکمت (made unchangeable) is formed from احکمwhich is derived from حکم. They say حکمه i.e. he prevented or restrained him from acting in an evil manner; or he turned him from wrongdoing. احکمه means, he made it firm, stable, strong or sound; he put it into a firm, stable, strong, sound or good state; it made him characterized by wisdom. احکمته التجارب means, trials have rendered him firm or sound or wise in judgement (Lane). The expression احکمت ایاته would thus mean: the verses of this Book are rendered sound and firm by arguments and proofs; or they are prevented from being corrupted; or the verses of this Book are characterized by wisdom; or the teachings of this Book withhold people from evil. See also 3:8.
فصلت (expounded in detail) is derived from فصل (fasala) which means, he separated or divided a thing from another thing; he decided a dispute, etc. فصل الکلام (fassala) means, he explained; or he made the speech distinct, clear or perspicuous. فصل الشیء means, he made the thing to consist of (or he divided the thing into) distinct portions or sections. تفصیل means, explaining distinctly or in detail.
خبیر (All-Aware) is derived from خبر (khabura) or خبر (khabara) which means, he knew or had knowledge of a thing with respect to its real state. خبرہ (khabarahu) also means, he tried or tested or made experiment of it.
خبیر means, knowing; possessing knowledge or information or possessing much knowledge with respect to internal qualities of things; informed. It is one of the attributive names of God meaning, He Who knows what has been and what is and what will be; or He Who well knows the internal qualities of things (Lane).
Commentary:
A comparison of this verse with 3:8 shows that the verses of the Quran which have been spoken of as متشابھات (susceptible of different interpretations) in the latter verse are here described by the word فصلت (have been expounded in detail). Thus the present verse helps to make clear that the term متشابھات in 3:8 represents the details of the Quranic teachings, and it is these detailed teachings which the opponents of Islam seek to criticize. The fundamental teachings of Islam are so unassailable that even its most inveterate enemy finds it difficult to take exception to them. But, in order to know the whole truth about Islam, a study of both its fundamental teachings and their details is necessary, and when the details are subordinated to the fundamentals, no ground is left for doubt or misgiving. For instance, the Quranic teaching about the punishment of various offences is sometimes criticized; but, when this question is considered in the light of its fundamental teachings, one is constrained to admit its absolute superiority. The fundamental teaching of Islam on this point is that the offender should be punished when punishment is calculated to produce good results, but that he may be pardoned and mercy shown to him when mercy is likely to lead to the desired results (42:41). This is the basic teaching of Islam about punishment, which may be inflicted or withheld as occasion demands. Similarly, Islam permits resort to arms in certain cases, which to some appears to be objectionable, but we cannot shut our eyes to the hard fact that sometimes war becomes unavoidable for the establishment and maintenance of justice and equity. The permission, on certain occasions, to have recourse to arms is thus like the surgeon’s operation which may superficially appear to be cruel but is in reality an act of mercy.
The expression, It is from One Wise and All-Aware, means that these teachings proceed from One Who is both Wise and Knowing and therefore they can be relied upon as really useful and beneficial. As this chapter contains repeated references to Divine punishments, therefore, in order to forewarn the reader that these punishments were meted out to offenders under the Divine attribute of "Wisdom" and were not inflicted unjustly, it opens with the Divine attribute of حکیم (Wise). Similarly, by mentioning the Divine attribute of خبیر (All-Aware), the Quran reminds the reader that the Divine Possessor of this attribute, being fully aware of the true reality of things, cannot forego the punishment which the wickedness of evildoers rightly demands.
b
10:2; 12:2; 13:2; 14:2; 15:2.
c
3:8; 10:2.
606
我是安拉, 全见的。见注释16。
1
تفصیل کے لئے دیکھئے سورہ یونس آیت نمبر۲ نوٹ نمبر۱۔
b
10:2; 12:2; 13:2; 14:2; 15:2.
c
3:8; 10:2.
1383
Important Words:
الر (Alif Lam Ra). For these abbreviated letters see 2:2 and 10:2. احکمت (made unchangeable) is formed from احکمwhich is derived from حکم. They say حکمه i.e. he prevented or restrained him from acting in an evil manner; or he turned him from wrongdoing. احکمه means, he made it firm, stable, strong or sound; he put it into a firm, stable, strong, sound or good state; it made him characterized by wisdom. احکمته التجارب means, trials have rendered him firm or sound or wise in judgement (Lane). The expression احکمت ایاته would thus mean: the verses of this Book are rendered sound and firm by arguments and proofs; or they are prevented from being corrupted; or the verses of this Book are characterized by wisdom; or the teachings of this Book withhold people from evil. See also 3:8.
فصلت (expounded in detail) is derived from فصل (fasala) which means, he separated or divided a thing from another thing; he decided a dispute, etc. فصل الکلام (fassala) means, he explained; or he made the speech distinct, clear or perspicuous. فصل الشیء means, he made the thing to consist of (or he divided the thing into) distinct portions or sections. تفصیل means, explaining distinctly or in detail.
خبیر (All-Aware) is derived from خبر (khabura) or خبر (khabara) which means, he knew or had knowledge of a thing with respect to its real state. خبرہ (khabarahu) also means, he tried or tested or made experiment of it.
خبیر means, knowing; possessing knowledge or information or possessing much knowledge with respect to internal qualities of things; informed. It is one of the attributive names of God meaning, He Who knows what has been and what is and what will be; or He Who well knows the internal qualities of things (Lane).
Commentary:
A comparison of this verse with 3:8 shows that the verses of the Quran which have been spoken of as متشابھات (susceptible of different interpretations) in the latter verse are here described by the word فصلت (have been expounded in detail). Thus the present verse helps to make clear that the term متشابھات in 3:8 represents the details of the Quranic teachings, and it is these detailed teachings which the opponents of Islam seek to criticize. The fundamental teachings of Islam are so unassailable that even its most inveterate enemy finds it difficult to take exception to them. But, in order to know the whole truth about Islam, a study of both its fundamental teachings and their details is necessary, and when the details are subordinated to the fundamentals, no ground is left for doubt or misgiving. For instance, the Quranic teaching about the punishment of various offences is sometimes criticized; but, when this question is considered in the light of its fundamental teachings, one is constrained to admit its absolute superiority. The fundamental teaching of Islam on this point is that the offender should be punished when punishment is calculated to produce good results, but that he may be pardoned and mercy shown to him when mercy is likely to lead to the desired results (42:41). This is the basic teaching of Islam about punishment, which may be inflicted or withheld as occasion demands. Similarly, Islam permits resort to arms in certain cases, which to some appears to be objectionable, but we cannot shut our eyes to the hard fact that sometimes war becomes unavoidable for the establishment and maintenance of justice and equity. The permission, on certain occasions, to have recourse to arms is thus like the surgeon’s operation which may superficially appear to be cruel but is in reality an act of mercy.
The expression, It is from One Wise and All-Aware, means that these teachings proceed from One Who is both Wise and Knowing and therefore they can be relied upon as really useful and beneficial. As this chapter contains repeated references to Divine punishments, therefore, in order to forewarn the reader that these punishments were meted out to offenders under the Divine attribute of "Wisdom" and were not inflicted unjustly, it opens with the Divine attribute of حکیم (Wise). Similarly, by mentioning the Divine attribute of خبیر (All-Aware), the Quran reminds the reader that the Divine Possessor of this attribute, being fully aware of the true reality of things, cannot forego the punishment which the wickedness of evildoers rightly demands.
b
10:2; 12:2; 13:2; 14:2; 15:2.
c
3:8; 10:2.
1293
I am Allah, the All-Seeing. See {16}.
1293A
Ahkama-hu means, he made it solid, sound, firm or free from defect or imperfection. Ahkamat-hut-Tajaribu means, experiments rendered him wise or sound in judgment (Lane).
1294
The word Fussilat here has been substituted for Mutashabihat in 3:8 which word signifies the details of the Quranic teaching. The fundamental teachings of Islam are so unassailable that it is difficult to take exception to them. But, in order to know the whole truth about Islam, a study of both its fundamental teachings and their details is necessary but the details are subordinated to the fundamentals.
الٓرٰ ۚ کِتٰبٌ اَنۡزَلۡنٰہُ اِلَیۡکَ لِتُخۡرِجَ النَّاسَ مِنَ الظُّلُمٰتِ اِلَی النُّوۡرِ بِاِذۡنِ رَبِّہِمۡ اِلٰی صِرٰطِ الۡعَزِیۡزِ الۡحَمِیۡدِ
الٓـٰر کے معنے ہیں اَنَا اللّٰہُ اَرَیٰ میں اللہ دیکھنے والا ہوں۔ تفصیل کے لئے دیکھئے سورۃ بقرہ آیت۲ نوٹ نمبر۱۔
10:2; 11:2; 12:2; 13:2; 15:2.
2:258; 5:17; 14:6; 65:12.
Commentary:
For an explanation of the abbreviated letters Alif Lam Ra, see 2:2. & 10:2.
This verse represents the Quran as a "torch" by means of which the Holy Prophet led men from darkness into "light," which is "the path of the Mighty, the Praiseworthy."
Commentators differ as to what is meant by "light." In popular parlance, students of modern philosophy or sciences or those who follow no revealed Law or, for that matter, know no religion, are spoken of by some as "men of light." Christians look upon their own religion as the source of all light, while according to Hindus their religion alone is light and all else is darkness. For the followers of Islam it is their faith which, of all religious systems, deserves to be called by this name. The verse under comment lays down a sure criterion by which true "light" may be judged and tested. According to it "light" means "coming out of darkness and attaining nearness to God," so only those who, betake themselves to Him may be said to have received the "light."
The verse mentions two attributes of God, "the Mighty" and "the Praiseworthy." The attribute, "the Mighty," pertains to outward light, while "the Praiseworthy" refers to inward light. He who develops in himself the first attribute is enabled to overcome his external enemies and become safe from physical afflictions, privations and hardships, while he who develops the second attribute overpowers his inward enemy, Satan, and gets rid of the darkness of doubts, misgivings, evil suggestions and ignorance. The Arabs were delivered from both these kinds of darkness through the Holy Prophet. They were not only revived into a new life but superstition, ignorance, idolatry and moral depravity also took leave of them. Through the Holy Prophet they became not only the temporal rulers, but also the moral and spiritual teachers of the world.
b
10:2; 11:2; 12:2; 13:2; 15:2.
c
2:258; 5:17; 14:6; 65:12.
646
见注释16。
1
الٓـٰر کے معنے ہیں اَنَا اللّٰہُ اَرَیٰ میں اللہ دیکھنے والا ہوں۔ تفصیل کے لئے دیکھئے سورۃ بقرہ آیت۲ نوٹ نمبر۱۔
b
10:2; 11:2; 12:2; 13:2; 15:2.
c
2:258; 5:17; 14:6; 65:12.
1656
Commentary:
For an explanation of the abbreviated letters Alif Lam Ra, see 2:2. & 10:2.
This verse represents the Quran as a "torch" by means of which the Holy Prophet led men from darkness into "light," which is "the path of the Mighty, the Praiseworthy."
Commentators differ as to what is meant by "light." In popular parlance, students of modern philosophy or sciences or those who follow no revealed Law or, for that matter, know no religion, are spoken of by some as "men of light." Christians look upon their own religion as the source of all light, while according to Hindus their religion alone is light and all else is darkness. For the followers of Islam it is their faith which, of all religious systems, deserves to be called by this name. The verse under comment lays down a sure criterion by which true "light" may be judged and tested. According to it "light" means "coming out of darkness and attaining nearness to God," so only those who, betake themselves to Him may be said to have received the "light."
The verse mentions two attributes of God, "the Mighty" and "the Praiseworthy." The attribute, "the Mighty," pertains to outward light, while "the Praiseworthy" refers to inward light. He who develops in himself the first attribute is enabled to overcome his external enemies and become safe from physical afflictions, privations and hardships, while he who develops the second attribute overpowers his inward enemy, Satan, and gets rid of the darkness of doubts, misgivings, evil suggestions and ignorance. The Arabs were delivered from both these kinds of darkness through the Holy Prophet. They were not only revived into a new life but superstition, ignorance, idolatry and moral depravity also took leave of them. Through the Holy Prophet they became not only the temporal rulers, but also the moral and spiritual teachers of the world.
b
10:2; 11:2; 12:2; 13:2; 15:2.
c
2:258; 5:17; 14:6; 65:12.
1452
See {16}.
وَلَا نُکَلِّفُ نَفۡسًا اِلَّا وُسۡعَہَا ۖ وَلَدَیۡنَا کِتٰبٌ یَّنۡطِقُ بِالۡحَقِّ ۚ وَہُمۡ لَا یُظۡلَمُوۡنَ
2:287; 7:43.
17:14, 15; 45:30; 69:20.
The laws which God has laid down in the Qur’an for the moral and spiritual development of man are such as are within his power and capacity to act upon. They are suited to all conditions, circumstances, temperaments and dispositions.
These verses may also signify that the teaching embodied in the Qur’an is based on wisdom and is suited to all conditions and circumstances, and to men of different temperaments and dispositions and is in agreement with the requirements of justice, equity and wisdom. This is the meaning of the words Yantiqu bil Haqqi.
7:43.
17:14-15; 45:30; 69:20.
Important Words:
حق means, a truth; an established fact or truth which is undeniable; a thing that is decreed or destined; a right, equity and justice; a thing suitable to the requirements of justice, wisdom; etc. (Aqrab & Lane). See also 2:43, 148, 181; 3:4; 7:106. According to Imam Raghib the word الحق is also used in the sense of making the Shari‘ah complete and perfect. It is in this sense that it has been used in the verse, "He it is Who has sent His Messenger with the guidance and the Religion of Truth (دین الحق) that He may cause it to prevail over all religions (61:10).
Commentary:
In the preceding verse the believers were urged to excel one another in doing good deeds. The present verse tells us that the laws which God has laid down in the Quran for the moral and spiritual development of man are such as are within his power and capacity to act upon. They are suited to all conditions, circumstances, temperaments and dispositions. Thus the Shari‘ah is not a curse but a great blessing for man. Yet it is not given to every individual to act upon all its laws fully and completely. He is expected to live up to his ideals to the best of his power and he will only be called upon to account for the actions or deeds which were within his power to do or avoid, and all the conditions and circumstances under which he had to labour and toil will also be taken into consideration by God when measuring the worth of his actions and rewarding him. This supreme truth is pointed out in the Quranic words: الوزن یومئذ الحق, "And the weighing on that day will be true” (7:9).
The word کتاب (Book) in the clause کتاب ینطق بالحق, according to some commentators of the Quran signifies the record of man’s deeds and actions referred to in 50:19 or to "the guarded tablet" mentioned in 85:23, but in view of the meaning of the word حق as given by Raghib under "Important Words" above the expression "and with Us is a Book that speaks truth," may also signify (1) that the teaching embodied in the Quran is based on wisdom and is suited to all conditions, and circumstances, and to men of different temperaments and dispositions and is in agreement with the requirements of justice, equity and wisdom, and (2) that it is the last revealed Law for the whole of mankind and therefore can quite legitimately claim to enjoy superiority over all other Divine Books.
a
2:287; 7:43.
b
17:14, 15; 45:30; 69:20.
891
安拉在 «古兰经» 中制定的发展人类道德和精神的律令是不超越人类行动的力量和能力的。它们适合一切条件和情况、性情与气质。
892
这几节经文也可能意味着: «古兰经» 所包含的教诲是以智慧为依据的。它适合一切条件和情况, 也适合不同性情和气质的人, 并且符合公正、平等以及智慧的需要。这就 يَنْطِقُ بِالْحَقِّ (Yantiqu bil Haqqi) 这几个单词的意思。
a
7:43.
b
17:14-15; 45:30; 69:20.
2552
Important Words:
حق means, a truth; an established fact or truth which is undeniable; a thing that is decreed or destined; a right, equity and justice; a thing suitable to the requirements of justice, wisdom; etc. (Aqrab & Lane). See also 2:43, 148, 181; 3:4; 7:106. According to Imam Raghib the word الحق is also used in the sense of making the Shari‘ah complete and perfect. It is in this sense that it has been used in the verse, "He it is Who has sent His Messenger with the guidance and the Religion of Truth (دین الحق) that He may cause it to prevail over all religions (61:10).
Commentary:
In the preceding verse the believers were urged to excel one another in doing good deeds. The present verse tells us that the laws which God has laid down in the Quran for the moral and spiritual development of man are such as are within his power and capacity to act upon. They are suited to all conditions, circumstances, temperaments and dispositions. Thus the Shari‘ah is not a curse but a great blessing for man. Yet it is not given to every individual to act upon all its laws fully and completely. He is expected to live up to his ideals to the best of his power and he will only be called upon to account for the actions or deeds which were within his power to do or avoid, and all the conditions and circumstances under which he had to labour and toil will also be taken into consideration by God when measuring the worth of his actions and rewarding him. This supreme truth is pointed out in the Quranic words: الوزن یومئذ الحق, "And the weighing on that day will be true” (7:9).
The word کتاب (Book) in the clause کتاب ینطق بالحق, according to some commentators of the Quran signifies the record of man’s deeds and actions referred to in 50:19 or to "the guarded tablet" mentioned in 85:23, but in view of the meaning of the word حق as given by Raghib under "Important Words" above the expression "and with Us is a Book that speaks truth," may also signify (1) that the teaching embodied in the Quran is based on wisdom and is suited to all conditions, and circumstances, and to men of different temperaments and dispositions and is in agreement with the requirements of justice, equity and wisdom, and (2) that it is the last revealed Law for the whole of mankind and therefore can quite legitimately claim to enjoy superiority over all other Divine Books.
b
2:287; 7:43.
c
17:14, 15; 45:30; 69:20.
2005
The laws which God has laid down in the Qur’an for the moral and spiritual development of man are such as are within his power and capacity to act upon. They are suited to all conditions, circumstances, temperaments and dispositions.
2006
These verses may also signify that the teaching embodied in the Qur’an is based on wisdom and is suited to all conditions and circumstances, and to men of different temperaments and dispositions and is in agreement with the requirements of justice, equity and wisdom. This is the meaning of the words Yantiqu bil Haqqi.
قَالَتۡ یٰۤاَیُّہَا الۡمَلَؤُا اِنِّیۡۤ اُلۡقِیَ اِلَیَّ کِتٰبٌ کَرِیۡمٌ
کِتٰبٌ اَنۡزَلۡنٰہُ اِلَیۡکَ مُبٰرَکٌ لِّیَدَّبَّرُوۡۤا اٰیٰتِہٖ وَلِیَتَذَکَّرَ اُولُوا الۡاَلۡبٰبِ
6:93; 21:51.
The Qur’an contains the basic and universal principles of all religions and their permanent and imperishable teachings along with much more that is indispensable for the growing needs and requirements of man. This is the meaning of the word Mubarak.
6:93; 21:51.
Commentary:
The verse means to say that this Book—the Quran—which contains the basic and universal principles of all religions and their permanent and imperishable teachings and contains much more that is indispensable for the growing needs and requirements of man, has been revealed to the Holy Prophet by God.
d
6:93; 21:51.
1109
«古兰经» 具有一切宗教以及它们永存不灭的教义所含的基本和普通的教理, 以及多得多的为满足人类日益增长的需求所不可或缺的教义。
a
6:93; 21:51.
3400
Commentary:
The verse means to say that this Book—the Quran—which contains the basic and universal principles of all religions and their permanent and imperishable teachings and contains much more that is indispensable for the growing needs and requirements of man, has been revealed to the Holy Prophet by God.
b
6:93; 21:51.
2527
The Qur’an contains the basic and universal principles of all religions and their permanent and imperishable teachings along with much more that is indispensable for the growing needs and requirements of man. This is the meaning of the word Mubarak.
کِتٰبٌ فُصِّلَتۡ اٰیٰتُہٗ قُرۡاٰنًا عَرَبِیًّا لِّقَوۡمٍ یَّعۡلَمُوۡنَ
11:2.
11:2.
11:2.
Important Words:
عربیا (clear, eloquent language) is derived from عرب (‘ariba or ‘aruba). The root meanings of this word denote fulness, abundance and plainness coupled with chasteness. Hence all the words formed from this root express the idea of fulness, abundance and clearness. Thus the words قرآنا عربیا would mean, the Book which is most extensively and regularly read and which expresses its ideas and themes in a most clear, eloquent and comprehensive language. See also 12:3 & 20:114.
d
11:2.
d
11:2.
3556
Important Words:
عربیا (clear, eloquent language) is derived from عرب (‘ariba or ‘aruba). The root meanings of this word denote fulness, abundance and plainness coupled with chasteness. Hence all the words formed from this root express the idea of fulness, abundance and clearness. Thus the words قرآنا عربیا would mean, the Book which is most extensively and regularly read and which expresses its ideas and themes in a most clear, eloquent and comprehensive language. See also 12:3 & 20:114.
d
11:2.
کِتٰبٌ مَّرۡقُوۡمٌ
سِجِّيْن (Sijjin) 这个名称的含义是, 对邪恶的不信者的惩罚将是严厉而持续的。这节经文的意思也可以是, 邪恶的人将被置于羞辱和丑行的境地, 这是一个不可更改的决定。سِجِّيْن (Sijjin) 和 عِلِّيِّيْن (‘Illiyyin) 也可以是 «古兰经» 的两个部分的名称, 前者论述拒绝真知的启示的人以及他们将遭受的惩罚, 后者论述走正道的安拉的仆人以及将赐予他们的回赐。因此这节经文的意思就是, 记录在这两部分经文中的定论不得更动或改变。
The name Sijjin signifies that the punishment for the wicked disbelievers will be severe and lasting. Or, the verse may mean that the wicked will be kept in a place of disgrace and ignominy and this is an irrevocable decision. Or, Sijjin and ‘Illiyyin may be the names of two portions of the Qur’an, the former dealing with the rejectors of the Divine Message and the punishments to be meted out to them, and the latter with the righteous servants of God and the rewards which will be bestowed upon them. Thus the meaning of the verse would be that the verdicts recorded in these two portions cannot be altered or changed.
Important Words:
کتاب means, a book; a record or register; a revealed Scripture; Divine decree; judgement or sentence. etc. (Lane & Aqrab).
Commentary:
In view of different significations of سجین and کتاب the verse under comment, along with v. 8, would signify that the register in which the record of the evil deeds of the wicked are kept is known by the name سجین i.e. the name of the book would show that their punishment would be severe and lasting. Or the verse may mean that the wicked will be kept in a place of disgrace and ignominy and this is an irrevocable decision. Or سجین and علیین may be the names of two portions of the Quran, the former dealing with the wicked rejecters of the Divine Message and with the punishments to be meted out to them, and the latter with the righteous servants of God and the rewards to be bestowed upon them. Thus the meaning of the verse would be that the verdicts recorded in these two portions cannot be recalled and so cannot be altered or changed.
1636
سِجِّيْن (Sijjin) 这个名称的含义是, 对邪恶的不信者的惩罚将是严厉而持续的。这节经文的意思也可以是, 邪恶的人将被置于羞辱和丑行的境地, 这是一个不可更改的决定。سِجِّيْن (Sijjin) 和 عِلِّيِّيْن (‘Illiyyin) 也可以是 «古兰经» 的两个部分的名称, 前者论述拒绝真知的启示的人以及他们将遭受的惩罚, 后者论述走正道的安拉的仆人以及将赐予他们的回赐。因此这节经文的意思就是, 记录在这两部分经文中的定论不得更动或改变。
4630
Important Words:
کتاب means, a book; a record or register; a revealed Scripture; Divine decree; judgement or sentence. etc. (Lane & Aqrab).
Commentary:
In view of different significations of سجین and کتاب the verse under comment, along with v. 8, would signify that the register in which the record of the evil deeds of the wicked are kept is known by the name سجین i.e. the name of the book would show that their punishment would be severe and lasting. Or the verse may mean that the wicked will be kept in a place of disgrace and ignominy and this is an irrevocable decision. Or سجین and علیین may be the names of two portions of the Quran, the former dealing with the wicked rejecters of the Divine Message and with the punishments to be meted out to them, and the latter with the righteous servants of God and the rewards to be bestowed upon them. Thus the meaning of the verse would be that the verdicts recorded in these two portions cannot be recalled and so cannot be altered or changed.
3290
The name Sijjin signifies that the punishment for the wicked disbelievers will be severe and lasting. Or, the verse may mean that the wicked will be kept in a place of disgrace and ignominy and this is an irrevocable decision. Or, Sijjin and ‘Illiyyin may be the names of two portions of the Qur’an, the former dealing with the rejectors of the Divine Message and the punishments to be meted out to them, and the latter with the righteous servants of God and the rewards which will be bestowed upon them. Thus the meaning of the verse would be that the verdicts recorded in these two portions cannot be altered or changed.
وَمِنۡ قَبۡلِہٖ کِتٰبُ مُوۡسٰۤی اِمَامًا وَّرَحۡمَۃً ۚ وَہٰذَا کِتٰبٌ مُّصَدِّقٌ لِّسَانًا عَرَبِیًّا لِّیُنۡذِرَ الَّذِیۡنَ ظَلَمُوۡا وَبُشۡرٰی لِلۡمُحۡسِنِیۡنَ
یسعیاہ باب۲۱ آیت۱۳ تا ۱۷ میں عرب میں ایک نبی کے مبعوث ہونے کی خبر دی گئی ہے اور اس میں بتایا گیا ہے کہ اسے اپنے وطن سے ہجرت کرنی پڑے گی اور اپنے مخالفوں سے جنگ بھی کرنی پڑے گی جس میں وہ کامیاب ہوگا اور اس کے دشمن ذلیل ہوں گے۔
یعنی ظالموں کے لئے راستہ کھل جائے گا کہ وہ اپنے ظلموں سے کسی قدر ہٹ جائیں اور محسنوں کو نیکی کرنے کی اور زیادہ رغبت پیدا ہوگی۔
28:44.
20:114; 42:8; 43:4.
Verse 11 supported by Deut. 18:18 referred to the appearance of a Prophet among the Ishmaelites. The present verse refers to Arabia as the scene of the advent of the Prophet who was to be the like of Moses and also to the Book (the Qur’an) which was to fulfil the prophecies contained in the Book of Moses and which also was to supersede it. The relevant prophecy is as follows: 'The burden upon Arabia. In the forest in Arabia shall ye lodge, O ye travelling companies of Dedanim. The inhabitants of the land of Tema brought water to him that was thirsty, they presented with their bread him that fled' (Isa. 21: 13-15).
28:44.
20:114; 42:8; 43:4.
Commentary:
Verse 11 above referred to the appearance of a Prophet among the Ishmaelites. The present verse refers to Arabia as the scene of the advent of the Prophet who was to be the like of Moses and to the Book (the Quran) which was to fulfil the prophecies contained in the Book of Moses and which also was to supersede it. The relevant prophecy is as follows:
The burden upon Arabia. In the forest in Arabia shall ye lodge, O ye travelling companies of Dedanim. The inhabitants of the land of Tema brought water to him that was thirsty, they presented with their bread him that fled (Isaiah 21: 13-15).
See also 26:198.
c
28:44.
d
20:114; 42:8; 43:4.
1
یسعیاہ باب۲۱ آیت۱۳ تا ۱۷ میں عرب میں ایک نبی کے مبعوث ہونے کی خبر دی گئی ہے اور اس میں بتایا گیا ہے کہ اسے اپنے وطن سے ہجرت کرنی پڑے گی اور اپنے مخالفوں سے جنگ بھی کرنی پڑے گی جس میں وہ کامیاب ہوگا اور اس کے دشمن ذلیل ہوں گے۔
2
یعنی ظالموں کے لئے راستہ کھل جائے گا کہ وہ اپنے ظلموں سے کسی قدر ہٹ جائیں اور محسنوں کو نیکی کرنے کی اور زیادہ رغبت پیدا ہوگی۔
b
28:44.
c
20:114; 42:8; 43:4.
3768
Commentary:
Verse 11 above referred to the appearance of a Prophet among the Ishmaelites. The present verse refers to Arabia as the scene of the advent of the Prophet who was to be the like of Moses and to the Book (the Quran) which was to fulfil the prophecies contained in the Book of Moses and which also was to supersede it. The relevant prophecy is as follows:
The burden upon Arabia. In the forest in Arabia shall ye lodge, O ye travelling companies of Dedanim. The inhabitants of the land of Tema brought water to him that was thirsty, they presented with their bread him that fled (Isaiah 21: 13-15).
See also 26:198.
a
28:44.
b
20:114; 42:8; 43:4.
2723
Verse 11 supported by Deut. 18:18 referred to the appearance of a Prophet among the Ishmaelites. The present verse refers to Arabia as the scene of the advent of the Prophet who was to be the like of Moses and also to the Book (the Qur’an) which was to fulfil the prophecies contained in the Book of Moses and which also was to supersede it. The relevant prophecy is as follows: 'The burden upon Arabia. In the forest in Arabia shall ye lodge, O ye travelling companies of Dedanim. The inhabitants of the land of Tema brought water to him that was thirsty, they presented with their bread him that fled' (Isa. 21: 13-15).
قَدۡ عَلِمۡنَا مَا تَنۡقُصُ الۡاَرۡضُ مِنۡہُمۡ ۖ وَعِنۡدَنَا کِتٰبٌ حَفِیۡظٌۢ
پہلے لکھا جا چکا ہے کہ متقابل الفاظ میں سے ایک بیان کیا جائے تو عربی قاعدہ کے مطابق دوسرا بھی حسب ضرورت محذوف سمجھ لیا جاتا ہے اس قاعدہ کے مطابق ’’کم کرتی ہے‘‘ کے مقابل میں ہم نے ’’زیادہ کرتی ہے‘‘ کے الفاظ محذوف نکالے ہیں۔ اس آیت میں کم کرنے کا مطلب یہ ہے کہ مرنے کے بعد مٹی ان کو کھا جاتی ہے اور زیادہ کرنے سے یہ مراد ہے کہ مٹی جو غذا نکالتی ہے اس کو کھا کھا کر انسانی جسم بڑھتا ہے۔
The verse refutes the disbelievers’ objection mentioned in the preceding verse, viz. how when they are dead and reduced to broken bones and particles of dust they would be raised again. It is the physical body, it says, that disintegrates and perishes. The soul is imperishable and will be given a new body in the next world to account for the deeds done in this world which are recorded in 'a Book that preserves everything.' The verse may also mean that even the particles of objects which the earth disintegrates are well preserved in God’s knowledge. It may also signify that as complete knowledge about all the details of a thing presupposes the power to create it, and God is the Possessor of full knowledge of human anatomy and of the process of its disintegration, He, therefore, could and would recreate it after it had perished.
Commentary:
The verse refutes the disbelievers’ objection mentioned in the preceding verse, viz. that when they are dead and reduced to broken bones and particles of dust they would be raised again. It is the physical body, says the verse, that disintegrates and perishes. The soul is imperishable and will be given a new body to account for the deeds done in this world which are recorded in "a Book that preserves everything." The verse may also mean that even the particles of objects which the earth disintegrates are well preserved in God’s knowledge. It may also signify that as complete knowledge about all the details of a thing presupposes the power to create it, and God being the Possessor of full knowledge of human anatomy and the process of its disintegration could recreate it after it had perished.
The verse may also signify that just as the earth corrupts and swallows up dead bodies, it also possesses the means of nourishing living ones.
1
پہلے لکھا جا چکا ہے کہ متقابل الفاظ میں سے ایک بیان کیا جائے تو عربی قاعدہ کے مطابق دوسرا بھی حسب ضرورت محذوف سمجھ لیا جاتا ہے اس قاعدہ کے مطابق ’’کم کرتی ہے‘‘ کے مقابل میں ہم نے ’’زیادہ کرتی ہے‘‘ کے الفاظ محذوف نکالے ہیں۔ اس آیت میں کم کرنے کا مطلب یہ ہے کہ مرنے کے بعد مٹی ان کو کھا جاتی ہے اور زیادہ کرنے سے یہ مراد ہے کہ مٹی جو غذا نکالتی ہے اس کو کھا کھا کر انسانی جسم بڑھتا ہے۔
3859
Commentary:
The verse refutes the disbelievers’ objection mentioned in the preceding verse, viz. that when they are dead and reduced to broken bones and particles of dust they would be raised again. It is the physical body, says the verse, that disintegrates and perishes. The soul is imperishable and will be given a new body to account for the deeds done in this world which are recorded in "a Book that preserves everything." The verse may also mean that even the particles of objects which the earth disintegrates are well preserved in God’s knowledge. It may also signify that as complete knowledge about all the details of a thing presupposes the power to create it, and God being the Possessor of full knowledge of human anatomy and the process of its disintegration could recreate it after it had perished.
The verse may also signify that just as the earth corrupts and swallows up dead bodies, it also possesses the means of nourishing living ones.
2801
The verse refutes the disbelievers’ objection mentioned in the preceding verse, viz. how when they are dead and reduced to broken bones and particles of dust they would be raised again. It is the physical body, it says, that disintegrates and perishes. The soul is imperishable and will be given a new body in the next world to account for the deeds done in this world which are recorded in 'a Book that preserves everything.' The verse may also mean that even the particles of objects which the earth disintegrates are well preserved in God’s knowledge. It may also signify that as complete knowledge about all the details of a thing presupposes the power to create it, and God is the Possessor of full knowledge of human anatomy and of the process of its disintegration, He, therefore, could and would recreate it after it had perished.
اَمۡ لَکُمۡ کِتٰبٌ فِیۡہِ تَدۡرُسُوۡنَ
کِتٰبٌ مَّرۡقُوۡمٌ
یعنی عِلِّیُّوْنَ وہ لوگ ہیں جن کے بارہ میں خاص احکام جاری ہوتے ہیں اور صاحبِ قرب لوگ اپنی آنکھوں سے اسے پڑھیں گے اور خوش ہوں گے۔
45:30; 69:20.
2
یعنی عِلِّیُّوْنَ وہ لوگ ہیں جن کے بارہ میں خاص احکام جاری ہوتے ہیں اور صاحبِ قرب لوگ اپنی آنکھوں سے اسے پڑھیں گے اور خوش ہوں گے۔
c
45:30; 69:20.