قَدۡر
Appears 7 times in Quran
Derived Words (5)
Words derived from the stem "قَدۡر".
- Destiny
- due to Him
- estimate
- a measure
- with the estimation which is His due
Occurrences in Quran
Found 7 verses containing "قَدۡر".
وَمَا قَدَرُوا اللّٰہَ حَقَّ قَدۡرِہٖۤ اِذۡ قَالُوۡا مَاۤ اَنۡزَلَ اللّٰہُ عَلٰی بَشَرٍ مِّنۡ شَیۡءٍ ۗ قُلۡ مَنۡ اَنۡزَلَ الۡکِتٰبَ الَّذِیۡ جَآءَ بِہٖ مُوۡسٰی نُوۡرًا وَّہُدًی لِّلنَّاسِ ۖ تَجۡعَلُوۡنَہٗ قَرَاطِیۡسَ تُبۡدُوۡنَہَا وَتُخۡفُوۡنَ کَثِیۡرًا ۖ وَّعُلِّمۡتُمۡ مَّا لَمۡ تَعۡلَمُوۡۤا اَنۡتُمۡ وَلَاۤ اٰبَآؤُکُمۡ ۖ قُلِ اللّٰہُ ۖ ثُمَّ ذَرۡہُمۡ فِیۡ خَوۡضِہِمۡ یَلۡعَبُوۡنَ
22:75; 39:68.
36:16; 67:10.
The words mean, "If this Book (the Qur’an) has not been revealed by God, then who embodied in it such wise and comprehensive teachings as were known neither to you nor to your forefathers—teachings which it was beyond your power to produce. Only God could give such teachings."
The Jews have been condemned here for disclosing one part of the Torah and hiding the other part which contains prophecies and Signs about the advent of the Holy Prophet.
22:75; 39:68.
36:16; 67:10.
Commentary:
In this verse, the Quran gives the reason why there are differences in religion. Differences spring from ignorance, from a lack of true estimation or true understanding, as indicated by the words, they do not make a just estimate of Allah. Indeed, those who say that Allah has not revealed anything to any man make a very poor estimate of His attributes. To hold such a view about God is highly derogatory to His glory and most inconsistent with His attributes.
As regards religious beliefs, there were two classes of men in the days of the Holy Prophet. Firstly, there were those who denied revelation in toto. According to them, there had never been any revelation in any age. Secondly, there were those who believed that there had been revelation in the past, but that God had sent no revelation in their own age. To the first-mentioned class belonged the مشرکون (Idolaters), i.e. those who ascribed co-partners to God and worshipped idols. To the second class belonged the People of the Book. As the words, Allah has not revealed anything to any man, may mean: (1) that God has never revealed anything to any man; or (2) that He has not revealed anything to any man in the present age, so they may be ascribed to both idol-worshippers and the People of the Book. In the foregoing verses only the former were addressed, but now the latter have also been included in the address.
As regards the People of the Book, the Quran specifically states: Say, Who revealed the Book which Moses brought, a light and guidance for the people, though you treat it as scraps of paper which you show while you conceal much, i.e. you have split up the Book of Moses into parts, disclosing one part and concealing the other which contains prophecies and signs of the advent of the Holy Prophet. You deny the Quranic revelation, but your own Book contains evidence of its truth which you suppress.
The above reply, however, could not satisfy the idol-worshippers who did not believe in the Book of Moses or, for that matter, in any revealed Book. The Quran, therefore, gives them a rational answer. It says, And you have been taught that which neither you nor your fathers knew. This is an argument which is meant to prove the Divine origin of the Quran rationally and is meant not merely for the People of the Book but also for idol-worshippers. The argument may be put thus: "If this Book (the Quran) has not been revealed by God, then who embodied in it such wise and comprehensive teachings as were known neither to you nor to your forefathers—teachings which it was beyond your power to produce ? Such teachings could not proceed from a man. Only God could give such teachings."
The last words of the verse, i.e. leave them to amuse themselves with their vain discourse, do not mean that you should abandon preaching to disbelievers. The meaning is, "Tell them and make clear to them that the Quran is the Word of God, for it is superhuman and full of wisdom; but if they still persist in ridiculing it, then leave them alone while they thus amuse themselves." This injunction is similar to the one given in 6:69 above.
a
22:75; 39:68.
b
36:16; 67:10.
a
22:75; 39:68.
b
36:16; 67:10.
834
Commentary:
In this verse, the Quran gives the reason why there are differences in religion. Differences spring from ignorance, from a lack of true estimation or true understanding, as indicated by the words, they do not make a just estimate of Allah. Indeed, those who say that Allah has not revealed anything to any man make a very poor estimate of His attributes. To hold such a view about God is highly derogatory to His glory and most inconsistent with His attributes.
As regards religious beliefs, there were two classes of men in the days of the Holy Prophet. Firstly, there were those who denied revelation in toto. According to them, there had never been any revelation in any age. Secondly, there were those who believed that there had been revelation in the past, but that God had sent no revelation in their own age. To the first-mentioned class belonged the مشرکون (Idolaters), i.e. those who ascribed co-partners to God and worshipped idols. To the second class belonged the People of the Book. As the words, Allah has not revealed anything to any man, may mean: (1) that God has never revealed anything to any man; or (2) that He has not revealed anything to any man in the present age, so they may be ascribed to both idol-worshippers and the People of the Book. In the foregoing verses only the former were addressed, but now the latter have also been included in the address.
As regards the People of the Book, the Quran specifically states: Say, Who revealed the Book which Moses brought, a light and guidance for the people, though you treat it as scraps of paper which you show while you conceal much, i.e. you have split up the Book of Moses into parts, disclosing one part and concealing the other which contains prophecies and signs of the advent of the Holy Prophet. You deny the Quranic revelation, but your own Book contains evidence of its truth which you suppress.
The above reply, however, could not satisfy the idol-worshippers who did not believe in the Book of Moses or, for that matter, in any revealed Book. The Quran, therefore, gives them a rational answer. It says, And you have been taught that which neither you nor your fathers knew. This is an argument which is meant to prove the Divine origin of the Quran rationally and is meant not merely for the People of the Book but also for idol-worshippers. The argument may be put thus: "If this Book (the Quran) has not been revealed by God, then who embodied in it such wise and comprehensive teachings as were known neither to you nor to your forefathers—teachings which it was beyond your power to produce ? Such teachings could not proceed from a man. Only God could give such teachings."
The last words of the verse, i.e. leave them to amuse themselves with their vain discourse, do not mean that you should abandon preaching to disbelievers. The meaning is, "Tell them and make clear to them that the Quran is the Word of God, for it is superhuman and full of wisdom; but if they still persist in ridiculing it, then leave them alone while they thus amuse themselves." This injunction is similar to the one given in 6:69 above.
a
22:75; 39:68.
b
36:16; 67:10.
873
The words mean, "If this Book (the Qur’an) has not been revealed by God, then who embodied in it such wise and comprehensive teachings as were known neither to you nor to your forefathers—teachings which it was beyond your power to produce. Only God could give such teachings."
874
The Jews have been condemned here for disclosing one part of the Torah and hiding the other part which contains prophecies and Signs about the advent of the Holy Prophet.
مَا قَدَرُوا اللّٰہَ حَقَّ قَدۡرِہٖۤ ۗ اِنَّ اللّٰہَ لَقَوِیٌّ عَزِیۡزٌ
6:92; 39:68.
6:92; 39:68.
The fact that idolaters degrade themselves so low as to worship idols— gods made of wood and stone, shows that they have a very poor concept of the powers and attributes of the Almighty God, the Great Creator. In fact, all polytheistic beliefs and idolatrous ideas spring from this poor concept that God’s powers and attributes are limited and defective like those of man.
6:92; 39:68.
Commentary:
The fact that idolaters degrade themselves so low as to worship idols shows that they have a very poor conception of the powers and attributes of God the Almighty, the Great Creator. In fact all polytheistic beliefs and idolatrous ideas spring from this poor conception of God’s powers and attributes being limited and defective like those of man. The essential characteristics of a Being Who demands and is entitled to our worship are (a) that He should be قوی i.e. He should have the power to create; and (b) that He should be عزیز i.e. He should have complete control over the whole creation. Both these attributes the idols of the polytheists utterly lack.
e
6:92; 39:68.
b
6:92; 39:68.
2503
Commentary:
The fact that idolaters degrade themselves so low as to worship idols shows that they have a very poor conception of the powers and attributes of God the Almighty, the Great Creator. In fact all polytheistic beliefs and idolatrous ideas spring from this poor conception of God’s powers and attributes being limited and defective like those of man. The essential characteristics of a Being Who demands and is entitled to our worship are (a) that He should be قوی i.e. He should have the power to create; and (b) that He should be عزیز i.e. He should have complete control over the whole creation. Both these attributes the idols of the polytheists utterly lack.
c
6:92; 39:68.
1975
The fact that idolaters degrade themselves so low as to worship idols— gods made of wood and stone, shows that they have a very poor concept of the powers and attributes of the Almighty God, the Great Creator. In fact, all polytheistic beliefs and idolatrous ideas spring from this poor concept that God’s powers and attributes are limited and defective like those of man.
وَمَا قَدَرُوا اللّٰہَ حَقَّ قَدۡرِہٖ وَالۡاَرۡضُ جَمِیۡعًا قَبۡضَتُہٗ یَوۡمَ الۡقِیٰمَۃِ وَالسَّمٰوٰتُ مَطۡوِیّٰتٌۢ بِیَمِیۡنِہٖ ۚ سُبۡحٰنَہٗ وَتَعٰلٰی عَمَّا یُشۡرِکُوۡنَ
لپیٹے ہونے سے مراد یہ ہے کہ جب آدمی کسی چیز کو لپیٹ لیتا ہے تو وہ اس کے ہاتھ سے باہر نہیں نکل سکتی۔ مثلاً ریت کو کوئی شخص پکڑے تو دبانے سے وہ اس کے ہاتھ سے باہر چلی جاتی ہے۔ لیکن اگر روٹی کو لپیٹ لے تو وہ زور لگانے سے زیادہ سے زیادہ قبضہ میں آجاتی ہے باہر نہیں نکلتی۔ اسی مفہوم کی طرف مزید اشارہ بِیَمِیْنِہٖ سے فرمایا۔ یعنی اس دن زمین و آسمان خالی ہمارے ہاتھوں میں لپیٹے ہوئے نہیں ہوں گے بلکہ وہ ہمارے دائیں ہاتھ میں جو قوت کی نشانی ہے لپیٹے ہوئے ہوں گے۔
6:92; 22:75.
21:105.
Yamin signifying power and strength, the verse refers to the great Power and Majesty of God and purports to say that nothing is more derogatory to his great attributes than that idols made of wood and stone or weak human beings should be worshipped.
6:92; 22:75.
21:105.
Commentary:
The word یمین signifying power and strength, the verse refers to the great power and majesty of God and purports to say that nothing is more derogatory to His great attributes than that idols, made of wood and stone, or weak human beings, should be worshipped.
c
6:92; 22:75.
d
21:105.
1146
يَمِيْن (Yamin) 意指权力和力量。这节经文指的是安拉的伟大力量与崇高尊严。它的意思是说, 用木头和石块做的偶像以及软弱无力的人会受到人们的崇拜, 这是对安拉伟大常德的莫大毁损。
1
لپیٹے ہونے سے مراد یہ ہے کہ جب آدمی کسی چیز کو لپیٹ لیتا ہے تو وہ اس کے ہاتھ سے باہر نہیں نکل سکتی۔ مثلاً ریت کو کوئی شخص پکڑے تو دبانے سے وہ اس کے ہاتھ سے باہر چلی جاتی ہے۔ لیکن اگر روٹی کو لپیٹ لے تو وہ زور لگانے سے زیادہ سے زیادہ قبضہ میں آجاتی ہے باہر نہیں نکلتی۔ اسی مفہوم کی طرف مزید اشارہ بِیَمِیْنِہٖ سے فرمایا۔ یعنی اس دن زمین و آسمان خالی ہمارے ہاتھوں میں لپیٹے ہوئے نہیں ہوں گے بلکہ وہ ہمارے دائیں ہاتھ میں جو قوت کی نشانی ہے لپیٹے ہوئے ہوں گے۔
b
6:92; 22:75.
c
21:105.
3485
Commentary:
The word یمین signifying power and strength, the verse refers to the great power and majesty of God and purports to say that nothing is more derogatory to His great attributes than that idols, made of wood and stone, or weak human beings, should be worshipped.
e
6:92; 22:75.
f
21:105.
2587
Yamin signifying power and strength, the verse refers to the great Power and Majesty of God and purports to say that nothing is more derogatory to his great attributes than that idols made of wood and stone or weak human beings should be worshipped.
اِنَّاۤ اَنۡزَلۡنٰہُ فِیۡ لَیۡلَۃِ الۡقَدۡرِ
قَدْر (Qadr) 的意思是: 价值; 足够; 高贵; 天意; 命运; 权力 (Lane)。由于 Qadr 和 لَيْلَة (Lailah) 的各种不同意义, 这节经文可以解释如下: «古兰经» 是在一个夜里启示的, 特别是用来显示安拉的力量; 这一夜是指它的价值等于所有其他夜的价值总和; 或指这是一个高贵、威严而光荣的夜; 或指这是一个足够的夜, 即 «古兰经» 充分满足人类在道德上和精神上的所有需要和要求。这个词的意义也可以是, 安拉在天命或命运之夜启示了 «古兰经», 即 «古兰经» 是在这样一个时候启示的: 那时人类的命运确定了, 未来的宇宙模式已成形, 人类千秋万代的正确的指导原则制定了。一位伟大的宗教复兴者出现的时刻也称为 “天命之夜”, 因为那时罪恶和坏事四处肆虐, 黑暗势力抵达顶峰。也有人认为这是指斋月中最后十日中逢单数的那几夜, «古兰经» 即在那时开始启示。或者它也有这样的含意, 即指 «古兰经» 逐步启示时穆圣二十三年宣教的整个时期。
لَيْل (Lail) 和 لَيْلَة (Lailah) 通常是指夜晚, 但根据著名的词典编辑者马尔祖奎 (مَرْزُوْقِی, Marzuqi) 的意见, Lail 用作与 نَهَار (Nahar) 相反的意思, 而 Lailah 与 يَوْم (Yaum) 的意思相反。Lailah 意思要比 Lail 更广泛, 正如其对义词 Yaum 的意思要比 Lail 的对义词 Nahār 更广泛。Lailah 在 «古兰经» 中使用的次数多达八次 (2:52; 2:188; 44:4; 在7:143中用两次; 在注释这几节中用三次), 无论它用在哪里, 都跟 «古兰经» 的启示和其他同类的题目有关。因此这个字是指 «古兰经» 得以启示的几夜的高贵、威严和伟大。
اس کا مطلب یہ ہے کہ نبی کا زمانہ رات کی طرح ہوتا ہے۔ مگر رات بھی ایسی جس میں آئندہ زمانہ کے متعلق خداتعالیٰ کے فیصلے اُترتے ہیں چنانچہ اس سورۃ میں یہ بتایا گیا ہے کہ قرآن کریم کو ہم نے تقدیریں نازل کرنے والی رات میں اتارا ہے یعنی آئندہ زمانہ میں جو کچھ اِس دنیا میں پیش آنے والاہے‘ وہ اس قرآن میں بیان کر دیا گیا ہے۔ اَنْزَلْنٰـہُ میں ہٗ کی ضمیر آنحضرت صلی اللہ علیہ وسلم کی طرف بھی پھر سکتی ہے اس صورت میں یہ معنے ہوں گے کہ ہم نے محمد رسول اللہ صلی اللہ علیہ وسلم کو ایک عظیم الشان تقدیر والی رات میں اتارا ہے۔
Generally Lail and Lailah both mean night, but according to the famous lexicographer, Marzuqi, Lail is used as opposed to Nahar and Lailah as opposed to Yaum. Lailah possesses a wider and more extensive meaning than Lail, as Yaum, which is its opposite, has a wider sense than Nahar which is the opposite of Lail. Lailah has been used as many as eight times in the Qur’an (2:52; 2:188; 44:4; twice in 7:143 and three times in the verses under comment), and everywhere it has been used in connection with the revelation of the Qur’an and other kindred subjects. The word thus refers to the dignity, majesty and greatness of those nights in which the Qur’an was revealed.
Qadr means worth; sufficiency; dignity; decree; destiny; power (Lane). In view of the different meanings of Qadr and Lailah the verse may be interpreted as follows: The Qur’an has been revealed in a night which had been specifically set apart for the manifestation of special Divine powers; or in a night which is equal in worth to all the other nights put together, or in a night of dignity, majesty and honour; or, in a night of sufficiency, i.e. the Qur’an fully meets all moral and spiritual human needs and requirements. Or, the meaning is that God has revealed it in the Night of Decree or Destiny, i.e. the Qur’an was revealed at a time when man’s destiny was decreed, the future pattern of the universe was settled, and the right principles of guidance for humanity were laid down for all time to come. The time of the appearance of a great Divine Reformer is also called Lailatul-Qadr because at that time sin and vice hold widespread sway and the powers of darkness reign sup
44:4.
Important Words:
القدر (Destiny) is derived from قدر (qadara). They say قدر الشیء i.e. he measured or decreed the things; he thought upon the thing or affair and considered its issue, or result and compared one part of it with another; he estimated, honoured or magnified the thing. قدرت علی الشیء means, I had power or ability to do the thing. قدر means, measure, limit or number; value, worth, greatness; dignity, majesty; power; decree or destiny, ordinance (Lane & Aqrab).
Commentary:
Generally لیل and لیلة mean the same thing, i.e. night, but according to the famous lexicographer, Marzuqi, لیل is used as opposed to نھار and لیلة as opposed to یوم. لیلة like علامة and نسابة is expressive of exaggeration, and possesses a wider and more extensive meaning than لیل as یوم which is its opposite has a wider sense than نھار which is opposite of لیل. The word لیلة has been used as many as eight times in the Quran (2:52; 2:188; 44:4; twice in 7:143 & three times in the verse under comment), and everywhere it has been used in connection with the revelation of the Quran and other kindred subjects. It thus points to the dignity, majesty and greatness of those nights in which the Quran was revealed. In view of different meanings of قدر given under Important Words and of the significance of the word لیلة the present verse may be interpreted as follows:
1. We have revealed the Quran in the night which We had specifically set apart for the manifestation of Our special powers, i.e. We have revealed the Quran at a time about which prophecies were to be found in previous Scriptures.
2. We have revealed it in a night which is equal in worth to all the other nights put together, i.e. this one night is equal in worth to the life of the whole of humanity.
3. We have revealed it in a night of dignity, majesty and honour, i.e. the Quranic teaching is too dignified to be successfully assailed.
4. We have revealed it in the night of sufficiency, i.e. the Quran fully meets all moral and spiritual human needs and requirements so as to render man independent of all other scriptures.
5. We have revealed it in the Night of Decree or Destiny, i.e. the Quran was revealed at a time when man’s destiny was decreed, the future pattern of the universe was settled, and right principles of guidance for humanity were laid down for all time to come. The time of the appearance of a great Divine Reformer is also called لیلة القدر because at that time sin and vice hold widespread sway and the powers of darkness reign supreme. It has also been taken to mean the particular night among the odd nights in the last ten days of Ramadan when the Quran first began to be revealed. Or it may signify the whole period of 23 years of the Holy Prophet’s ministry when the Quran gradually was being revealed.
1743
قَدْر (Qadr) 的意思是: 价值; 足够; 高贵; 天意; 命运; 权力 (Lane)。由于 Qadr 和 لَيْلَة (Lailah) 的各种不同意义, 这节经文可以解释如下: «古兰经» 是在一个夜里启示的, 特别是用来显示安拉的力量; 这一夜是指它的价值等于所有其他夜的价值总和; 或指这是一个高贵、威严而光荣的夜; 或指这是一个足够的夜, 即 «古兰经» 充分满足人类在道德上和精神上的所有需要和要求。这个词的意义也可以是, 安拉在天命或命运之夜启示了 «古兰经», 即 «古兰经» 是在这样一个时候启示的: 那时人类的命运确定了, 未来的宇宙模式已成形, 人类千秋万代的正确的指导原则制定了。一位伟大的宗教复兴者出现的时刻也称为 “天命之夜”, 因为那时罪恶和坏事四处肆虐, 黑暗势力抵达顶峰。也有人认为这是指斋月中最后十日中逢单数的那几夜, «古兰经» 即在那时开始启示。或者它也有这样的含意, 即指 «古兰经» 逐步启示时穆圣二十三年宣教的整个时期。
1744
لَيْل (Lail) 和 لَيْلَة (Lailah) 通常是指夜晚, 但根据著名的词典编辑者马尔祖奎 (مَرْزُوْقِی, Marzuqi) 的意见, Lail 用作与 نَهَار (Nahar) 相反的意思, 而 Lailah 与 يَوْم (Yaum) 的意思相反。Lailah 意思要比 Lail 更广泛, 正如其对义词 Yaum 的意思要比 Lail 的对义词 Nahār 更广泛。Lailah 在 «古兰经» 中使用的次数多达八次 (2:52; 2:188; 44:4; 在7:143中用两次; 在注释这几节中用三次), 无论它用在哪里, 都跟 «古兰经» 的启示和其他同类的题目有关。因此这个字是指 «古兰经» 得以启示的几夜的高贵、威严和伟大。
1
اس کا مطلب یہ ہے کہ نبی کا زمانہ رات کی طرح ہوتا ہے۔ مگر رات بھی ایسی جس میں آئندہ زمانہ کے متعلق خداتعالیٰ کے فیصلے اُترتے ہیں چنانچہ اس سورۃ میں یہ بتایا گیا ہے کہ قرآن کریم کو ہم نے تقدیریں نازل کرنے والی رات میں اتارا ہے یعنی آئندہ زمانہ میں جو کچھ اِس دنیا میں پیش آنے والاہے‘ وہ اس قرآن میں بیان کر دیا گیا ہے۔ اَنْزَلْنٰـہُ میں ہٗ کی ضمیر آنحضرت صلی اللہ علیہ وسلم کی طرف بھی پھر سکتی ہے اس صورت میں یہ معنے ہوں گے کہ ہم نے محمد رسول اللہ صلی اللہ علیہ وسلم کو ایک عظیم الشان تقدیر والی رات میں اتارا ہے۔
b
44:4.
4793
Important Words:
القدر (Destiny) is derived from قدر (qadara). They say قدر الشیء i.e. he measured or decreed the things; he thought upon the thing or affair and considered its issue, or result and compared one part of it with another; he estimated, honoured or magnified the thing. قدرت علی الشیء means, I had power or ability to do the thing. قدر means, measure, limit or number; value, worth, greatness; dignity, majesty; power; decree or destiny, ordinance (Lane & Aqrab).
Commentary:
Generally لیل and لیلة mean the same thing, i.e. night, but according to the famous lexicographer, Marzuqi, لیل is used as opposed to نھار and لیلة as opposed to یوم. لیلة like علامة and نسابة is expressive of exaggeration, and possesses a wider and more extensive meaning than لیل as یوم which is its opposite has a wider sense than نھار which is opposite of لیل. The word لیلة has been used as many as eight times in the Quran (2:52; 2:188; 44:4; twice in 7:143 & three times in the verse under comment), and everywhere it has been used in connection with the revelation of the Quran and other kindred subjects. It thus points to the dignity, majesty and greatness of those nights in which the Quran was revealed. In view of different meanings of قدر given under Important Words and of the significance of the word لیلة the present verse may be interpreted as follows:
1. We have revealed the Quran in the night which We had specifically set apart for the manifestation of Our special powers, i.e. We have revealed the Quran at a time about which prophecies were to be found in previous Scriptures.
2. We have revealed it in a night which is equal in worth to all the other nights put together, i.e. this one night is equal in worth to the life of the whole of humanity.
3. We have revealed it in a night of dignity, majesty and honour, i.e. the Quranic teaching is too dignified to be successfully assailed.
4. We have revealed it in the night of sufficiency, i.e. the Quran fully meets all moral and spiritual human needs and requirements so as to render man independent of all other scriptures.
5. We have revealed it in the Night of Decree or Destiny, i.e. the Quran was revealed at a time when man’s destiny was decreed, the future pattern of the universe was settled, and right principles of guidance for humanity were laid down for all time to come. The time of the appearance of a great Divine Reformer is also called لیلة القدر because at that time sin and vice hold widespread sway and the powers of darkness reign supreme. It has also been taken to mean the particular night among the odd nights in the last ten days of Ramadan when the Quran first began to be revealed. Or it may signify the whole period of 23 years of the Holy Prophet’s ministry when the Quran gradually was being revealed.
3393
Generally Lail and Lailah both mean night, but according to the famous lexicographer, Marzuqi, Lail is used as opposed to Nahar and Lailah as opposed to Yaum. Lailah possesses a wider and more extensive meaning than Lail, as Yaum, which is its opposite, has a wider sense than Nahar which is the opposite of Lail. Lailah has been used as many as eight times in the Qur’an (2:52; 2:188; 44:4; twice in 7:143 and three times in the verses under comment), and everywhere it has been used in connection with the revelation of the Qur’an and other kindred subjects. The word thus refers to the dignity, majesty and greatness of those nights in which the Qur’an was revealed.
3394
Qadr means worth; sufficiency; dignity; decree; destiny; power (Lane). In view of the different meanings of Qadr and Lailah the verse may be interpreted as follows: The Qur’an has been revealed in a night which had been specifically set apart for the manifestation of special Divine powers; or in a night which is equal in worth to all the other nights put together, or in a night of dignity, majesty and honour; or, in a night of sufficiency, i.e. the Qur’an fully meets all moral and spiritual human needs and requirements. Or, the meaning is that God has revealed it in the Night of Decree or Destiny, i.e. the Qur’an was revealed at a time when man’s destiny was decreed, the future pattern of the universe was settled, and the right principles of guidance for humanity were laid down for all time to come. The time of the appearance of a great Divine Reformer is also called Lailatul-Qadr because at that time sin and vice hold widespread sway and the powers of darkness reign sup
وَمَاۤ اَدۡرٰٮکَ مَا لَیۡلَۃُ الۡقَدۡرِ
天命之夜的赐福是无法计量的。
The blessings of the Night of Decree are beyond count or calculation.
Commentary:
The verse means that the blessings of the Night of Destiny are beyond count or calculation.
1745
天命之夜的赐福是无法计量的。
4794
Commentary:
The verse means that the blessings of the Night of Destiny are beyond count or calculation.
3395
The blessings of the Night of Decree are beyond count or calculation.
لَیۡلَۃُ الۡقَدۡرِ خَیۡرٌ مِّنۡ اَلۡفِ شَہۡرٍ
اَلْف (Alf, 一千) 是阿拉伯计算中的最高数, 意指一个无法计算的数字。这节经文的意思是: 天命之夜或命运之夜要比无数的月还美好, 即穆圣时期要比其他所有时期加在一起还要无限美好和优越。这节经文还含蓄地提到穆斯林中将出现宗教的复兴者, 这是他们所需要的。一千个月约略等于一世纪, 据记载穆圣曾说, 安拉在每世纪初将继续在他的信徒中提拔一位宗教复兴者, 使伊斯兰教复兴, 给其一种新的生命和新的活力 (مَاجَة, Majah)。
حدیثوں سے پتہ لگتا ہے کہ ہزار سال فَیْجِ اَعْوَج کے ہوں گے۔ چنانچہ رسول کریم صلی اللہ علیہ وسلم فرماتے ہیں۔ خَیْرُ الْقُرُوْنِ قَرْنِیْ ثُمَّ الَّذِیْنَ یَلُوْنَھُمْ ثُمَّ الَّذِیْنَ یَلُوْنَھُمْ (بخاری) یعنی سب سے بہتر صدی وہ ہے جس میں َمیں ہوں۔ اس کے بعد وہ صدی بہتر ہوگی جو اس کے بعد آئے گی اور پھر اس کے بعد آنے والی صدی اور پھر فَیْجِ اَعْوَج ہوگا (مشکوٰۃ) پس ہزار مہینہ سے ہزار سال مراد ہیں اور سال بھی وہ مراد ہیں جن میں رسول کریم صلی اللہ علیہ وسلم کا سایہ سکڑ گیا تھا اور بدی پھیل گئی تھی۔ اسی کی طرف اشارہ کرکے اس آیت میں کہا گیا ہے کہ یہ روحانی رات
Alf (a thousand), being the highest number of count in Arabic, signifies a number beyond count, and the verse means that the Night of Decree or Destiny is better than countless number of months, i.e. the period of the Holy Prophet is infinitely better than and superior to all other periods put together. The verse embodies an allusion to the appearance of Divine Reformers among the Muslims when the latter would stand in need of them. One thousand months roughly make one century and the Holy Prophet is reported to have said that God will continue to raise from among his followers, at the head of every century, a Divine Reformer who would regenerate Islam and give it a new life and new vigour (Majah).
Commentary:
ألف (a thousand) being the highest number of count in Arabic signifies a number beyond count, and the verse means, that the Night of Destiny is better than countless number of months, i.e. the period of the Holy Prophet is infinitely better and superior to all other periods put together. Or the verse may signify that the sacrifices which the Muslims were required to make at Mecca in the night of their distress and agony which had taken out of their lives all light and happiness, were infinitely greater than those sacrifices which they made afterwards.
The word شھر also means a learned man. The verse in this sense may signify that the mysteries of spiritual sciences and heavenly knowledge which will be revealed in the Book which is being revealed in the Night of Decree are greater in quantity and superior in quality than the knowledge produced by the concerted and combined efforts of all learned men.
The verse, however, embodies an allusion to the appearance of Divine Reformers among the Muslims when they would stand in need of them. One thousand months roughly make one century and the Holy Prophet is reported to have said that God would continue to raise from among his followers, at the head of every century, a Reformer who would regenerate Islam and give it new life and new vigour (Majah). Thus لیلة القدر (Night of Destiny) may signify the period of each one of these Divine Reformers.
1746
اَلْف (Alf, 一千) 是阿拉伯计算中的最高数, 意指一个无法计算的数字。这节经文的意思是: 天命之夜或命运之夜要比无数的月还美好, 即穆圣时期要比其他所有时期加在一起还要无限美好和优越。这节经文还含蓄地提到穆斯林中将出现宗教的复兴者, 这是他们所需要的。一千个月约略等于一世纪, 据记载穆圣曾说, 安拉在每世纪初将继续在他的信徒中提拔一位宗教复兴者, 使伊斯兰教复兴, 给其一种新的生命和新的活力 (مَاجَة, Majah)。
2
حدیثوں سے پتہ لگتا ہے کہ ہزار سال فَیْجِ اَعْوَج کے ہوں گے۔ چنانچہ رسول کریم صلی اللہ علیہ وسلم فرماتے ہیں۔ خَیْرُ الْقُرُوْنِ قَرْنِیْ ثُمَّ الَّذِیْنَ یَلُوْنَھُمْ ثُمَّ الَّذِیْنَ یَلُوْنَھُمْ (بخاری) یعنی سب سے بہتر صدی وہ ہے جس میں َمیں ہوں۔ اس کے بعد وہ صدی بہتر ہوگی جو اس کے بعد آئے گی اور پھر اس کے بعد آنے والی صدی اور پھر فَیْجِ اَعْوَج ہوگا (مشکوٰۃ) پس ہزار مہینہ سے ہزار سال مراد ہیں اور سال بھی وہ مراد ہیں جن میں رسول کریم صلی اللہ علیہ وسلم کا سایہ سکڑ گیا تھا اور بدی پھیل گئی تھی۔ اسی کی طرف اشارہ کرکے اس آیت میں کہا گیا ہے کہ یہ روحانی رات
4795
Commentary:
ألف (a thousand) being the highest number of count in Arabic signifies a number beyond count, and the verse means, that the Night of Destiny is better than countless number of months, i.e. the period of the Holy Prophet is infinitely better and superior to all other periods put together. Or the verse may signify that the sacrifices which the Muslims were required to make at Mecca in the night of their distress and agony which had taken out of their lives all light and happiness, were infinitely greater than those sacrifices which they made afterwards.
The word شھر also means a learned man. The verse in this sense may signify that the mysteries of spiritual sciences and heavenly knowledge which will be revealed in the Book which is being revealed in the Night of Decree are greater in quantity and superior in quality than the knowledge produced by the concerted and combined efforts of all learned men.
The verse, however, embodies an allusion to the appearance of Divine Reformers among the Muslims when they would stand in need of them. One thousand months roughly make one century and the Holy Prophet is reported to have said that God would continue to raise from among his followers, at the head of every century, a Reformer who would regenerate Islam and give it new life and new vigour (Majah). Thus لیلة القدر (Night of Destiny) may signify the period of each one of these Divine Reformers.
3396
Alf (a thousand), being the highest number of count in Arabic, signifies a number beyond count, and the verse means that the Night of Decree or Destiny is better than countless number of months, i.e. the period of the Holy Prophet is infinitely better than and superior to all other periods put together. The verse embodies an allusion to the appearance of Divine Reformers among the Muslims when the latter would stand in need of them. One thousand months roughly make one century and the Holy Prophet is reported to have said that God will continue to raise from among his followers, at the head of every century, a Divine Reformer who would regenerate Islam and give it a new life and new vigour (Majah).
وَیَرۡزُقۡہُ مِنۡ حَیۡثُ لَا یَحۡتَسِبُ ۚ وَمَنۡ یَّتَوَکَّلۡ عَلَی اللّٰہِ فَہُوَ حَسۡبُہٗۤ ۚ اِنَّ اللّٰہَ بٰلِغُ اَمۡرِہٖ ۚ قَدۡ جَعَلَ اللّٰہُ لِکُلِّ شَیۡءٍ قَدۡرًا
Commentary:
The verse means that if differences between husband and wife are due to the poverty of the husband, God will provide for him from sources he never could imagine, provided he fears Allah and honestly wishes to tide over the difficult situation.
4270
Commentary:
The verse means that if differences between husband and wife are due to the poverty of the husband, God will provide for him from sources he never could imagine, provided he fears Allah and honestly wishes to tide over the difficult situation.