Search Results for "بِعِلْمِ"
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لَّٰكِنِ ٱللَّهُ يَشْهَدُ بِمَآ أَنزَلَ إِلَيْكَ ۖ أَنزَلَهُۥ بِعِلْمِهِۦ ۖ وَٱلْمَلَٰٓئِكَةُ يَشْهَدُونَ ۚ وَكَفَىٰ بِٱللَّهِ شَهِيدًا
3:19; 11:15.
3:19; 11:15.
God has placed in the Qur’an vast treasures of eternal truth and spiritual knowledge that bear witness to its being the Word of God. The manifold qualities of the Qur’an furnish irrefutable evidence of its Divine origin for those who ponder over it.
3:19; 11:15.
Commentary:
God has placed in the Quran such vast treasures of eternal truth and spiritual knowledge as bear witness to its being the Word of God. The manifold qualities of the Quran for such as ponder over it furnish an irrefutable evidence of its Divine origin.
The angels testify to the truth of the Quran by appearing in dreams and visions to righteous men, telling them that the Quran is the Word of God. They also bear witness by suggesting suitable ideas to the minds of men, leading them to the acceptance of Islam. See also 3:19.
b
3:19; 11:15.
b
3:19; 11:15.
630
Commentary:
God has placed in the Quran such vast treasures of eternal truth and spiritual knowledge as bear witness to its being the Word of God. The manifold qualities of the Quran for such as ponder over it furnish an irrefutable evidence of its Divine origin.
The angels testify to the truth of the Quran by appearing in dreams and visions to righteous men, telling them that the Quran is the Word of God. They also bear witness by suggesting suitable ideas to the minds of men, leading them to the acceptance of Islam. See also 3:19.
b
3:19; 11:15.
710
God has placed in the Qur’an vast treasures of eternal truth and spiritual knowledge that bear witness to its being the Word of God. The manifold qualities of the Qur’an furnish irrefutable evidence of its Divine origin for those who ponder over it.
ثَمَٰنِيَةَ أَزْوَٰجٍ ۖ مِّنَ ٱلضَّأْنِ ٱثْنَيْنِ وَمِنَ ٱلْمَعْزِ ٱثْنَيْنِ ۗ قُلْ ءَآلذَّكَرَيْنِ حَرَّمَ أَمِ ٱلْأُنثَيَيْنِ أَمَّا ٱشْتَمَلَتْ عَلَيْهِ أَرْحَامُ ٱلْأُنثَيَيْنِ ۖ نَبِّـُٔونِى بِعِلْمٍ إِن كُنتُمْ صَٰدِقِينَ
39:7.
39:7.
Important Words:
ازواج (mates) is the plural of زوج (a mate). The word is used to signify, one of the pair, whether male or female and whether among human beings or among animals, or whether among plants or among any class of things.
الضأن (sheep is the plural of الضائن (one sheep). The word is applied to all animals of the class of غنم (which cover both sheep and goats) having wool (Aqrab & Lane).
المعز (goats) is he generic plural of الماعز (one goat). The word is applied to all animals of the class of غنم (for which see above) having hair (not wool) and small tails (Aqrab & Lane).
Commentary:
See note under the following verse.
c
39:7.
a
39:7.883
Important Words:
ازواج (mates) is the plural of زوج (a mate). The word is used to signify, one of the pair, whether male or female and whether among human beings or among animals, or whether among plants or among any class of things.
الضأن (sheep is the plural of الضائن (one sheep). The word is applied to all animals of the class of غنم (which cover both sheep and goats) having wool (Aqrab & Lane).
المعز (goats) is he generic plural of الماعز (one goat). The word is applied to all animals of the class of غنم (for which see above) having hair (not wool) and small tails (Aqrab & Lane).
Commentary:
See note under the following verse.
b
39:7.
فَلَنَقُصَّنَّ عَلَيْهِم بِعِلْمٍ ۖ وَمَا كُنَّا غَآئِبِينَ
Commentary:
God’s purpose in questioning the Messengers and the people (7:7 above) would not be to gain information or supplement His knowledge,––for He is All-Knowing—but, on the contrary, to impress upon both parties the extent and perfection of His own knowledge. After the people and the Prophets will have said what they will have to say, God Himself will tell them in detail what they did and what they should have done but failed to do, and thus the all-comprehensiveness of God’s knowledge will be fully brought home to them.
912
Commentary:
God’s purpose in questioning the Messengers and the people (7:7 above) would not be to gain information or supplement His knowledge,––for He is All-Knowing—but, on the contrary, to impress upon both parties the extent and perfection of His own knowledge. After the people and the Prophets will have said what they will have to say, God Himself will tell them in detail what they did and what they should have done but failed to do, and thus the all-comprehensiveness of God’s knowledge will be fully brought home to them.
بَلْ كَذَّبُوا۟ بِمَا لَمْ يُحِيطُوا۟ بِعِلْمِهِۦ وَلَمَّا يَأْتِهِمْ تَأْوِيلُهُۥ ۚ كَذَٰلِكَ كَذَّبَ ٱلَّذِينَ مِن قَبْلِهِمْ ۖ فَٱنظُرْ كَيْفَ كَانَ عَٰقِبَةُ ٱلظَّٰلِمِينَ
27:85.
27:85.
27:85.
Commentary:
The verse means that it is no wonder that disbelievers look upon the Quran as a fabrication (see the preceding verse). When a man does not understand a thing fully, he is prone to deny it. As disbelievers did not comprehend the Quranic teaching and found it to be contradictory to many of their confirmed views and cherished notions, they rejected it forthwith. The words, they have rejected that the knowledge of which they did not compass, may also mean, "they hastened to reject the Quran before even trying to understand it or knowing its true significance."
The words, nor has the true significance thereof yet come to them, may lead some to think that if a long period must elapse before the reality and true significance of some of the things promised by the Prophets could be known, then it would not be wrong to disbelieve in them in the beginning when that reality could not yet be known. But such an inference would be manifestly wrong. The verse does not mean that in the beginning the Prophets do not possess those proofs and arguments which can help seekers after truth to know and recognize their truth. What it means is that those who, in spite of witnessing signs which go to establish the truth of a Prophet, attach importance to certain other matters to which they wrongly give undue weight, should not be in a hurry to deny the truth of the Prophet on that score only but should wait till those matters about which they entertain doubts are clarified.
The Rev. Mr. Wherry, quoting Brinkman, says that on the basis of this verse no blame could attach to the Meccans for rejecting the Quran, because, according to the Quran itself, they were not yet in full possession of the required knowledge. But the reverend gentleman did not trouble to consider that it is one thing to be unable to possess full knowledge about a certain thing and quite another not to try to acquire such knowledge. The Quran does not say that disbelievers were unable to get sufficient knowledge by which they could know the truth of the Holy Prophet, but that they never tried to acquire such knowledge and rejected him on the ground that he was a common man like themselves.
d
27:85.
a
27:85.
1315
Commentary:
The verse means that it is no wonder that disbelievers look upon the Quran as a fabrication (see the preceding verse). When a man does not understand a thing fully, he is prone to deny it. As disbelievers did not comprehend the Quranic teaching and found it to be contradictory to many of their confirmed views and cherished notions, they rejected it forthwith. The words, they have rejected that the knowledge of which they did not compass, may also mean, "they hastened to reject the Quran before even trying to understand it or knowing its true significance."
The words, nor has the true significance thereof yet come to them, may lead some to think that if a long period must elapse before the reality and true significance of some of the things promised by the Prophets could be known, then it would not be wrong to disbelieve in them in the beginning when that reality could not yet be known. But such an inference would be manifestly wrong. The verse does not mean that in the beginning the Prophets do not possess those proofs and arguments which can help seekers after truth to know and recognize their truth. What it means is that those who, in spite of witnessing signs which go to establish the truth of a Prophet, attach importance to certain other matters to which they wrongly give undue weight, should not be in a hurry to deny the truth of the Prophet on that score only but should wait till those matters about which they entertain doubts are clarified.
The Rev. Mr. Wherry, quoting Brinkman, says that on the basis of this verse no blame could attach to the Meccans for rejecting the Quran, because, according to the Quran itself, they were not yet in full possession of the required knowledge. But the reverend gentleman did not trouble to consider that it is one thing to be unable to possess full knowledge about a certain thing and quite another not to try to acquire such knowledge. The Quran does not say that disbelievers were unable to get sufficient knowledge by which they could know the truth of the Holy Prophet, but that they never tried to acquire such knowledge and rejected him on the ground that he was a common man like themselves.
c
27:85.
فَإِلَّمْ يَسْتَجِيبُوا۟ لَكُمْ فَٱعْلَمُوٓا۟ أَنَّمَآ أُنزِلَ بِعِلْمِ ٱللَّهِ وَأَن لَّآ إِلَٰهَ إِلَّا هُوَ ۖ فَهَلْ أَنتُم مُّسْلِمُونَ
4:167.
The use of plural pronoun 'your' instead of 'thy' shows that the challenge was not necessarily from the Holy Prophet alone, but Muslims in every age could deliver a challenge in these terms. The verse guarantees that the Qur’an will ever stand unrivalled in its manifold excellent qualities.
4:167.
Commentary:
Naturally the question arises here whether the challenge contained in the preceding verse was confined to the lifetime of the Holy Prophet or whether it extended even to the later ages. This question has been answered in the present verse by the use of the plural pronoun "you" in the clause, And if they do not respond to you, thus showing that the challenge was not confined to the time of the Holy Prophet but extended to all time. If the challenge had been confined only to the lifetime of the Holy Prophet, the words used would have been "if they do not respond to thee" and not as they are. The use of the plural pronoun shows that Muslims in every age can deliver this challenge to disbelievers and the verse guarantees that the Quran will ever stand unrivalled in its manifold excellences.
The words, then know that it has been revealed replete with Allah’s knowledge, mean that if the opponents of Islam do not accept this challenge, it will clearly establish that the Quran comprises the special knowledge of God, and contains matters which are beyond human ken, being undiscoverable by man; hence their inability to produce a book like it.
The expression, that there is no god but He, indicates that the inability of men of all ages to produce a book like the Quran will also prove that there is no god beside Allah; for, if there had been other gods, they and their votaries would have accepted the challenge and, by producing through their cumulative efforts a work like the Quran, would have demonstrated the hollowness of this challenge. Complete silence on their part is sure evidence of the fact that there is no God beside Allah and that He has no equal.
It is disbelievers who are addressed in the closing words, Will you then submit, and they are asked whether they will not join the fold of Islam now that this unaccepted challenge has proved that the Quran is indeed the Word of God.
a
4:167.
610
用复数 “你们” 而不用 “你” 表明, 这项挑战不一定是穆圣一个人提出来的, 而穆斯林在每个时代都能用这种措词来提出这项挑战。这节经文保证 «古兰经» 在它多方面精美素质上是永远无可匹敌的。
a
4:167.
1396
Commentary:
Naturally the question arises here whether the challenge contained in the preceding verse was confined to the lifetime of the Holy Prophet or whether it extended even to the later ages. This question has been answered in the present verse by the use of the plural pronoun "you" in the clause, And if they do not respond to you, thus showing that the challenge was not confined to the time of the Holy Prophet but extended to all time. If the challenge had been confined only to the lifetime of the Holy Prophet, the words used would have been "if they do not respond to thee" and not as they are. The use of the plural pronoun shows that Muslims in every age can deliver this challenge to disbelievers and the verse guarantees that the Quran will ever stand unrivalled in its manifold excellences.
The words, then know that it has been revealed replete with Allah’s knowledge, mean that if the opponents of Islam do not accept this challenge, it will clearly establish that the Quran comprises the special knowledge of God, and contains matters which are beyond human ken, being undiscoverable by man; hence their inability to produce a book like it.
The expression, that there is no god but He, indicates that the inability of men of all ages to produce a book like the Quran will also prove that there is no god beside Allah; for, if there had been other gods, they and their votaries would have accepted the challenge and, by producing through their cumulative efforts a work like the Quran, would have demonstrated the hollowness of this challenge. Complete silence on their part is sure evidence of the fact that there is no God beside Allah and that He has no equal.
It is disbelievers who are addressed in the closing words, Will you then submit, and they are asked whether they will not join the fold of Islam now that this unaccepted challenge has proved that the Quran is indeed the Word of God.
d
4:167.
1303
The use of plural pronoun 'your' instead of 'thy' shows that the challenge was not necessarily from the Holy Prophet alone, but Muslims in every age could deliver a challenge in these terms. The verse guarantees that the Qur’an will ever stand unrivalled in its manifold excellent qualities.
قَالُوٓا۟ أَضْغَٰثُ أَحْلَٰمٍ ۖ وَمَا نَحْنُ بِتَأْوِيلِ ٱلْأَحْلَٰمِ بِعَٰلِمِينَ
Important Words:
اضغاث (confused) of which the singular is ضغث (dighthun) is derived from ضغث (daghatha) which means, he collected together the thing. ضغث الحدیث means, he confused or confounded the tradition or story. ضغث of which the plural is اضغاثmeans, a handful of things mixed together; what is confused and without truth and reality (Lane).
احلام (dreams) is the plural of حلم (hulm) which means, a dream or vision in sleep, especially one that is evil (Lane).
Commentary:
By "such dreams" is here meant "the evil dreams" of the kind mentioned above, namely, dreams which cannot be interpreted by reason of their being vague and confused. In such dreams truth is often mixed with falsehood, and, not being free from the wanderings of the mind, they cannot be said to be wholly divine. But, as later events showed, the dream of the King was not of that nature.
1548
Important Words:
اضغاث (confused) of which the singular is ضغث (dighthun) is derived from ضغث (daghatha) which means, he collected together the thing. ضغث الحدیث means, he confused or confounded the tradition or story. ضغث of which the plural is اضغاثmeans, a handful of things mixed together; what is confused and without truth and reality (Lane).
احلام (dreams) is the plural of حلم (hulm) which means, a dream or vision in sleep, especially one that is evil (Lane).
Commentary:
By "such dreams" is here meant "the evil dreams" of the kind mentioned above, namely, dreams which cannot be interpreted by reason of their being vague and confused. In such dreams truth is often mixed with falsehood, and, not being free from the wanderings of the mind, they cannot be said to be wholly divine. But, as later events showed, the dream of the King was not of that nature.
وَٱللَّهُ خَلَقَكُم مِّن تُرَابٍ ثُمَّ مِن نُّطْفَةٍ ثُمَّ جَعَلَكُمْ أَزْوَٰجًا ۚ وَمَا تَحْمِلُ مِنْ أُنثَىٰ وَلَا تَضَعُ إِلَّا بِعِلْمِهِۦ ۚ وَمَا يُعَمَّرُ مِن مُّعَمَّرٍ وَلَا يُنقَصُ مِنْ عُمُرِهِۦٓ إِلَّا فِى كِتَٰبٍ ۚ إِنَّ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرٌ
18:38; 22:6; 23:13, 14; 36:78; 40:68.
The verse implies a prophecy that just as out of an insignificant sperm-drop there grows a well-proportioned and fully-developed human being, similarly the lowly and poor Muslims will one day grow into a mighty community. Reference to what a female conceives and what she gives birth to, and to the lengthening and diminishing of a man’s life implies another prophecy that the progeny of opponents of the Holy Prophet will decrease and that of Muslims increase. The words in the text translated as, 'it is all recorded in a Book,' may also mean, 'it is in accordance with Divine law.'
18:38; 22:6; 23:14; 36:78; 40:68.
Commentary:
By referring to the very humble and insignificant origin of man the verse draws attention to the lowly beginnings of Islam and the extremely poor condition of the early Muslims and implies a prophecy that just as out of an insignificant sperm-drop there grows a well-proportioned and fully-developed human being, similarly the lowly and poor Muslims will one day grow into a mighty community.
The latter part of the verse is related to what a female conceives and what she gives birth to, and to the lengthening and diminishing of a man’s life implies another prophecy that the progeny of opponents of the Holy Prophet will one day become devoted followers of Islam.
b
18:38; 22:6; 23:13, 14; 36:78; 40:68.
1054
这节经文意示一个预言: 正如一滴微不足道的精液能发展成一个发育完全和体格均称的人那样, 地位低而贫穷的穆斯林总有一天会发展成为一个强大的社团。至于对妇女怀孕、生育、人的寿命的增减等说法, 意指另一个预言: 反对穆圣的人的子孙将会减少, 而穆斯林却会增多。经文中译成 “都记录在书册中” 那句话, 也可意示为 “是依照安拉的律令的”。
a
18:38; 22:6; 23:14; 36:78; 40:68.
3185
Commentary:
By referring to the very humble and insignificant origin of man the verse draws attention to the lowly beginnings of Islam and the extremely poor condition of the early Muslims and implies a prophecy that just as out of an insignificant sperm-drop there grows a well-proportioned and fully-developed human being, similarly the lowly and poor Muslims will one day grow into a mighty community.
The latter part of the verse is related to what a female conceives and what she gives birth to, and to the lengthening and diminishing of a man’s life implies another prophecy that the progeny of opponents of the Holy Prophet will one day become devoted followers of Islam.
a
18:38; 22:6; 23:13, 14; 36:78; 40:68.
2411
The verse implies a prophecy that just as out of an insignificant sperm-drop there grows a well-proportioned and fully-developed human being, similarly the lowly and poor Muslims will one day grow into a mighty community. Reference to what a female conceives and what she gives birth to, and to the lengthening and diminishing of a man’s life implies another prophecy that the progeny of opponents of the Holy Prophet will decrease and that of Muslims increase. The words in the text translated as, 'it is all recorded in a Book,' may also mean, 'it is in accordance with Divine law.'
۞ إِلَيْهِ يُرَدُّ عِلْمُ ٱلسَّاعَةِ ۚ وَمَا تَخْرُجُ مِن ثَمَرَٰتٍ مِّنْ أَكْمَامِهَا وَمَا تَحْمِلُ مِنْ أُنثَىٰ وَلَا تَضَعُ إِلَّا بِعِلْمِهِۦ ۚ وَيَوْمَ يُنَادِيهِمْ أَيْنَ شُرَكَآءِى قَالُوٓا۟ ءَاذَنَّٰكَ مَا مِنَّا مِن شَهِيدٍ
18:53; 28:65.
13:9; 35:12.
God alone knows how the seed that the Holy Prophet has sown in the soil of Arabia would grow, and what kinds of fruit it would bear. If the fruits were rotten they would be destroyed, but if they were wholesome and delicious they would be preserved with care.
13:9; 35:12.
18:53; 28:63.
Commentary:
The "Hour" signifying the hour of the disbelievers’ doom, the verse means to say that God alone knows how the seed that the Holy Prophet has sown in the soil of Arabia would grow, and what kinds of fruit it would bear. If the fruits were rotten they would be destroyed but if they were wholesome and delicious they would be preserved with care, i.e. God alone knows whether the future Arab generations would accept or reject Islam, because on their attitude towards the new Faith would depend their salvation or destruction. The verse also seems to imply a prophecy that idolatry would completely disappear from Arabia and the future generations of the disbelieving Quraish would accept Islam.
a
13:9; 35:12.
b
18:53; 28:65.
1192
只有安拉知道穆圣播撒在阿拉伯土壤中的种子怎样生长, 什么种子会结果。如果果子腐烂了, 要消灭它们, 而有益健康并且是美味的, 要小心保存。
b
13:9; 35:12.
c
18:53; 28:63.
3595
Commentary:
The "Hour" signifying the hour of the disbelievers’ doom, the verse means to say that God alone knows how the seed that the Holy Prophet has sown in the soil of Arabia would grow, and what kinds of fruit it would bear. If the fruits were rotten they would be destroyed but if they were wholesome and delicious they would be preserved with care, i.e. God alone knows whether the future Arab generations would accept or reject Islam, because on their attitude towards the new Faith would depend their salvation or destruction. The verse also seems to imply a prophecy that idolatry would completely disappear from Arabia and the future generations of the disbelieving Quraish would accept Islam.
a
18:53; 28:65.
c
13:9; 35:12.
2640
God alone knows how the seed that the Holy Prophet has sown in the soil of Arabia would grow, and what kinds of fruit it would bear. If the fruits were rotten they would be destroyed, but if they were wholesome and delicious they would be preserved with care.