یَذَّکَّرُ
Appears 10 times in Quran
Derived Words (3)
Words derived from the stem "یَذَّکَّرُ".
- will soon heed
- he may take heed
- heed
- would be reminded
- that they may be admonished
- that they may take heed
Occurrences in Quran
Found 10 verses containing "یَذَّکَّرُ".
ہُوَ الَّذِیۡۤ اَنۡزَلَ عَلَیۡکَ الۡکِتٰبَ مِنۡہُ اٰیٰتٌ مُّحۡکَمٰتٌ ہُنَّ اُمُّ الۡکِتٰبِ وَاُخَرُ مُتَشٰبِہٰتٌ ۖ فَاَمَّا الَّذِیۡنَ فِیۡ قُلُوۡبِہِمۡ زَیۡغٌ فَیَتَّبِعُوۡنَ مَا تَشٰبَہَ مِنۡہُ ابۡتِغَآءَ الۡفِتۡنَۃِ وَابۡتِغَآءَ تَاۡوِیۡلِہٖ ۗ وَمَا یَعۡلَمُ تَاۡوِیۡلَہٗۤ اِلَّا اللّٰہُ ۗ وَالرّٰسِخُوۡنَ فِی الۡعِلۡمِ یَقُوۡلُوۡنَ اٰمَنَّا بِہٖ کُلٌّ مِّنۡ عِنۡدِ رَبِّنَا ۗ وَمَا یَذَّکَّرُ اِلَّاۤ اُولُوا الۡاَلۡبٰبِ
11:2.
39:24.
7:54; 18:79.
4:163.
مُحْكَمْ (Muhkam) 的意思是: (1) 意义不会受到窜改或删减者; (2) 意义不含糊或不存在怀疑可能性者; (3) 意义清楚而解释明确者; (4) 包含«古兰经»特有教义的节文(مُفْرَدَات, Mufradat和Lane)。
اُمّ (Umm) 意指: (1) 母亲; (2) 事物的起源或基础; (3) 任何作为扶助、支持改革或修正另一事物手段的东西; (4) 与周围其它事物相联系的任何东西 (اَقْرَبْ, Aqrab和مُفْرَدَات, Mufradat)。
مُتَشَابِه (Mutashabih) 用於 (1)虽是一致, 但可以有不同解释的词语、句子或经节; (2) 彼此相似或一致的部分; (3) 经文的真正意义和没有表示出来的意义相类似的部分; (4) 经文的正确意思只有参照称为 مُحْكَمْ (Muhkam) 的经文才可知道; (5) 不经过反复考虑就不能正确理解的经文; (6) 经文含有的教义和先前启示的经文含有的教义相符或相似的部分 (مُفْرَدَات, Mufradat)。
تَأ وِيْل (Ta’wil) 意思是: (1) 解释或说明; (2) 讲话或文章的意义的推测; (3) 转变讲话或文章的正确解释; (4) 对梦的解释; (5) 事物的结束、结果或后果 (Lane)。在此节经文中该词出现两次。第一次的意思是 (2) 和 (3), 而第二次的意思是 (1) 或 (5)。
此节经文说明这样一个重要规则, 即为了证实一个有争论的观点, 应该考虑那明确而清楚的经文措辞。如果发现这些经文与某一意义不明确的章节的句子结构有抵触, 就应该把该章节解释得与措辞明确、清楚的经文相一致。根据此节经文来看, «古兰经» 有两种经文。一种是 مُحْكَمْ (Muhkam) 意义肯定而明确的, 另一种是 مُتَشَابِه (Mutashabih) 意义可作不同的解释的。正确解释 Mutashabih 经文的方法是, 只有把其经文解释得与 (Muhkam) 经文相一致。在39:24中, 整个 «古兰经» 被称作Mutashabih而在11:2中所有 «古兰经» 节文被说成是 Muhkam。这不应该被看作与在注释的这节经文相矛盾。根据在注解的这节经文, 有些 «古兰经» 节文是 Muhkam, 有些节文是 Mutashabih。就 «古兰经» 节文的真正意义而论, 整个 «古兰经» 是 Muhkam, 因为所有的节文包含明确而永恒的真理。然而, 从另一意义来说, 全本 «古兰经» 节文是Mutashabih, 因为 «古兰经» 每一节都同时表示几个同样正确和适当的意思, 就另一意义说, «古兰经» 也是Mutashabih 相互类似, 其中没有前后矛盾或相互不一致的地方, 不同的节文可以相互印证。(如同此节经文所指出的那样) 有些经文当然属於 (Muhkam), 有些属于Mutashabih, 这要看不同读者的知识、思想品质和天赋能力而定, 如本节所指示者。至于预言, 用明白、直接、只容许有一种意义的语言所表述的可以看作是 (Muhkam); 而用隐喻、能有不止一种解释的语言叙述的, 则可被看作 Mutashabih。因此, 应该按照确已实现了无疑的预言和伊斯兰教的基本原则来解释用隐喻的言语所叙述的预言。有关(Muhkam) 预言, 读者可参阅58:22; 而28:86则包含Mutashabih预言。(Muhkam) 这个词也适用那种包括充分而全面经律的经文; 而 Mutashabih经文只包容某一经律的一部分, 并且须与其它经文联系起来阅读, 才能形成一条完整的经律。مُحْكَمَات (Muhkamat) (明确的经文)通常论述伊斯兰教信仰的律令和教义; 而且 مُتَشَابِهَات (Mutashabihat) 论述次要的论题或叙述众先知的生平轶事或各民族史, 在论述中有时就用一些可能会产生不同意思的成语和短语。这样的经文的解释不应与措辞清楚的伊斯兰教信仰的教义相矛盾。这里可以注意到: 为了用最少的词来表达众多的意思, 为了使经文风格优雅, 为了使人们受到磨炼--------如果没有这种磨炼, 人们的心灵就不可能深化和完美--------就需要使用隐喻, 而隐喻是经典中Mutashabih经文的主要基础。
مُحْکَمٰتٌ محکمات سے مراد وہ آیات ہیں جن میں قرآن کریم کی خاص تعلیم بیان ہوئی ہے۔
مُتَشٰبِھٰتٌ سے مراد وہ آیات ہیں جن میں ایسی تعلیم ہے جو پہلی کتابوں میں بھی مذکور ہے۔
یعنی جو آیات پہلی کتب کی تعلیم سے ملتی ہیں وہ ان کو بگاڑ کر پہلی قوموں کی روایات کے تابع کر دیتے ہیں اور اس طرح قرآن کریم کی خوبی کو چھپا دیتے ہیں۔
7:54; 18:79.
4:163.
11:2.
39:24.
Muhkam means, (1) that which has been made secure from change or alteration; (2) that in which there is no ambiguity or possibility of doubt; (3) that which is clear in meaning and decisive in exposition and (4) a verse which embodies a teaching special to the Qur’an (Mufradat & Lane).
Umm means, (1) mother; (2) source or origin or basis of a thing; (3) anything which is a means of sustenance and support or of reformation and correction for another; (4) anything to which other things around it are linked (Aqrab & Mufradat).
Mutashabih is used about (1) that phrase, sentence or verse which is susceptible of different, though concordant, interpretations; (2) that whose parts resemble or are concordant with one another; (3) that whose true significance bears a similarity to a sense which is not meant; (4) that of which the true meaning is known only by referring it to what is termed Muhkam; (5) that which cannot be rightly understood without repeated consideration; (6) a verse which contains teaching corresponding to or resembling those contained in the previous revealed Scriptures (Mufradat).
Ta’wil means, (1) interpretation or explanation; (2) conjecture about the meaning of a speech or writing; (3) turning away a speech or writing from its right interpretation; (4) interpretation of a dream; (5) end, result or sequel of a thing (Lane). In this verse the word occurs twice; in the former place it gives the second or the third meaning, while in the latter it gives the first or the fifth meaning.
The verse lays down the golden rule that, in order to prove a controversial point, the decisive and clearly worded parts of a Scripture should be taken into consideration, and if these are found to contradict the construction put upon a certain ambiguous passage that passage should be so interpreted as to make it harmonize with the decisive and clearly worded parts of the text. According to the verse, the Qur’an has two sets of verses. Some are Muhkam (firm and decisive in meaning) and others Mutashabih (capable of different interpretations). The right way to interpret a Mutashabih verse is that only such interpretation of it should be accepted as agrees with the verses that are Muhkam. In 39:24 the whole of the Qur’an is called Mutashabih and in 11:2 all the Quranic verses have been described as Muhkam. This should not be taken as contradicting the verse under comment, according to which some verses of the Qur’an are Muhkam and others Mutashabih
11:2.
39:24.
7:54; 18:79.
4:163.
Important Words:
محکمات (decisive in meaning) is derived from احکم which again is derived from حکم which means, he decided or he judged; he prevented or restrained or withheld. احکمه means, he rendered it firm, stable and secure; he restrained it. Hence محکم means: (1) that which has been made secure from change or alteration; (2) that in which there is no ambiguity or possibility of doubt; (3) that which is clear in meaning and decisive in exposition (Aqrab, Mufradat & Lane).
ام (basis) is the noun-infinitive from ام (amma), i.e. he aimed at or sought or took himself to. ام possesses a variety of meanings some of which are: (1) mother; (2) source or origin or basis of a thing; (3) anything which is a means of sustenance and support or of reformation and correction for another; (4) anything to which other things surrounding it are linked (Aqrab & Mufradat).
متشابھات (susceptible of different interpretations) is the plural of متشابھة which is derived from شبه. They say شبھه به i.e. he made it to be like that; he likened it to that. شبه علیه الامر means, he rendered the affair confused or obscure or ambiguous to him. تشابه الرجلان means, the two men were so like each other that it was difficult to distinguish one from the other. متشابهmeans, mutually resembling. Thus the expressions متشابھه is used about (1) that phrase, sentence or verse which is susceptible of different, though concordant, interpretations; or (2) that whose parts resemble or are concordant with one another; or (3) that whose true significance bears a similarity to a sense which is not meant; or (4) that of which the true meaning is known only by referring it to what is termed محکم (decisive); or (5) that which cannot be rightly understood without repeated consideration (Aqrab, Lane & Mufradat).
زیغ (perversity) is the noun-infinitive from زاغ which means, he declined or deviated, or turned aside from the right course. So زیغ means, deviation from the truth or the right course; crookedness; doubt. ازاغه means, he made him deviate from the right course (Aqrab & Mufradat).
تاویله (its interpretation). تاویل is the noun-infinitive from اول which is derived from آل i.e. he or it turned or returned. اولهmeans, he caused it or him to turn or return. اول الکلام means, he interpreted or explained the speech or writing. اول الرؤیاmeans, he interpreted the dream. تاویل means, (1) interpretation or explanation; (2) conjecture about the meaning of a speech or writing; (3) turning away a speech or writing from its right interpretation; (4) interpretation of a dream; (5) end, result or sequel of a thing (Lane & Aqrab). In the present verse the word تاویل occurs twice, the first-mentioned تاویلgiving the second or the third meaning, while the second-mentioned gives the first or the fifth meaning.
الراسخون (firmly grounded) is the plural of الراسخ which is derived from رسخ i.e. he or it was or became firm, stable or established. رسخ الشیءmeans, the thing became firmly established. رسخ العلم فی قلبه means, knowledge became firmly established, or sank deep, in his heart. الراسخ فی العلم is one whose knowledge is extensive and deep-rooted, being firmly established and based on sure ground (Aqrab & Mufradat).
Commentary:
The verse, which was revealed when a party of Christians from Najran visited the Holy Prophet in Medina (Jarir), serves a fourfold purpose: (1) it gives the genesis of the later Christian doctrines and explains how the true original doctrines became perverted; (2) it tells how the critics of Islam, particularly the Christians, distort true Islamic teachings in order to find an excuse for attacking Islam; (3) it warns Muslims to take a lesson from the history of Christians; and (4) it supplies a sure and trustworthy principle of interpreting revealed Books, or, for that matter, any writing or speech, in a right manner.
What proved the perversion of the Christian faith was that expressions like "Son of God" etc. used metaphorically were taken literally and the simple and straightforward faith of Jesus was transformed out of all recognition, the متشابهbeing given the place of محکم.
Again, it is on record that when the party of Christians, referred to above, visited the Holy Prophet and had a discussion with him on the godhead of Jesus, they, like clever casuists, who when it suits their purpose tear a passage from its context and then base their arguments on it, asked the Holy Prophet if the words کلمة الله (word of God) and روح(spirit) were used about Jesus in the Quran, and, receiving an answer in the affirmative, joyfully exclaimed that the divinity of Jesus was thereby proved. They did not care to ponder over the explanation of these words in their context, which did not at all bear out the sense which they thought they possessed. It is to such objectionable practices that allusion is made in this verse, which lays down the golden rule that, in order to prove a controversial point, the decisive and clearly worded parts of a Scripture should be taken into consideration, and that if they are found to contradict the construction put upon a certain ambiguous passage quoted in support of an argument, that interpretation should be rejected and the passage should be so interpreted as to make it harmonize with the decisive and clearly worded parts of the text.
This golden rule should always be observed whenever it is required to interpret or explain a passage which is susceptible of several interpretations and is not easily comprehensible. Its observance is all the more necessary when a seemingly difficult and knotty verse of the Quran is sought to be explained. Any interpretation which clashes with other verses of the Quran and runs counter to the clearly worded parts thereof should be rejected and only that interpretation which is in harmony with its basic principles should be accepted.
According to the verse, the Quran has two sets of verses. Some are محکم (decisive in meaning) and others متشابه(capable of different interpretations). The right way to interpret a متشابه verse is that only such interpretation of it should be accepted as agrees with the verses that are محکم and all other interpretations should be dismissed as incorrect. It is on record that one day the Holy Prophet, on hearing people disputing about the interpretation of certain verses of the Quran, angrily said: "Thus were ruined those who have gone before you. They interpreted certain parts of their scriptures in such a manner as to make them contradict other parts. But the Quran has been so revealed that different parts of it should corroborate one another. So do not reject any truth by making one part contradict the other. Act on what you understand thereof and refer that which you do not understand to those who know and understand it" (Musnad).
The above hadith also refutes the theory of abrogation, for it speaks of the Quran as a Book of which all parts corroborate one another and condemns those who think that some of its verses contradict others. To Ahmad, the Holy Founder of the Ahmadiyya Movement, goes the credit of exploding the so-called abrogation theory. He and his disciples have given convincing explanations of those verses which were previously regarded as abrogated.
It may be noted here that in 39:24 the whole Quran is called متشابه and in 11:2 all the Quranic verses have been described as محکم. This should not be taken as contradicting the verse under comment, according to which some verses of the Quran are محکم and others متشابه. The apparent in-consistency is easily explained. So far as the real significance of the Quranic verses is concerned the whole of the Quran is محکم (decisive), inasmuch as all its verses contain decisive and eternal truths. In another sense, however, the whole of the Quran is متشابه inasmuch as the Quranic verses have been so worded as to give, at one and the same time, several meanings equally true and good. The Quran is also متشابه (i.e.mutually resembling) in the sense that there is no contradiction or inconsistency in it, its different verses affording support to one another. But parts of it are certainly محکم or متشابه for different readers according to their mental and spiritual capacities, as the present verse points out.
As regards prophecies, those that are couched in plain and direct language, susceptible of only one meaning, would be regarded as محکم and those that are described in figurative or metaphorical language, capable of more than one interpretation, would be regarded as متشابه. The prophecies described in metaphorical language should, therefore, be interpreted in the light of the prophecies that have been clearly and literally fulfilled and also in the light of the basic and fundamental principles of Islam. For an example of محکم prophecies, the reader is referred to 58:22; whereas 28:86 contains a متشابه prophecy.
The term محکم may also be applied to such verses as embody full and complete commandments while متشابه verses are those which give only part of a certain commandment, and require to be read in conjunction with other verses to make a complete injunction.
Moreover, محکمات (decisive verses) generally deal with the Law and the doctrines of Faith, while متشابھات generally deal with topics of secondary importance or describe incidents in the lives of Prophets or the history of peoples and, while so doing, sometimes make use of idioms and phrases capable of different meanings. Such verses should not be so interpreted as to contradict the clear-worded tenets of the Faith.
The Arabic clause which has been translated as and none knows its right interpretation except Allah and those who are firmly grounded in knowledge; they say, ‘We believe in it; the whole is from our Lord', may be rendered in two ways, according as the pause is made after the word الله (Allah) or after the word العلم (knowledge). If the pause is made after العلم (knowledge), the clause would be translated as above and the term would in this case apply to verses pertaining to events of the past or verses containing general exhortation. If, however, the pause is made after الله (Allah), the term متشابھات would refer to prophecies of which the real interpretation is known to God only. In this case the clause would be translated as, "and none knows its interpretation except Allah; and those who are firmly grounded in knowledge say, "We believe in it, the whole is from our Lord". Grammatically, both constructions are correct.
Finally, it may be noted that the use of metaphors, the main basis of متشابھات verses, in religious scriptures is necessary; (1) to assure vastness of meaning in the fewest of words; (2) to add beauty and grace to the style; and (3) to provide for the people a trial (ابتلاء) without which spiritual development and perfection is not possible.
c
11:2.
d
39:24.
e
7:54; 18:79.
f
4:163.
224
مُحْكَمْ (Muhkam) 的意思是: (1) 意义不会受到窜改或删减者; (2) 意义不含糊或不存在怀疑可能性者; (3) 意义清楚而解释明确者; (4) 包含«古兰经»特有教义的节文(مُفْرَدَات, Mufradat和Lane)。
225
اُمّ (Umm) 意指: (1) 母亲; (2) 事物的起源或基础; (3) 任何作为扶助、支持改革或修正另一事物手段的东西; (4) 与周围其它事物相联系的任何东西 (اَقْرَبْ, Aqrab和مُفْرَدَات, Mufradat)。
226
مُتَشَابِه (Mutashabih) 用於 (1)虽是一致, 但可以有不同解释的词语、句子或经节; (2) 彼此相似或一致的部分; (3) 经文的真正意义和没有表示出来的意义相类似的部分; (4) 经文的正确意思只有参照称为 مُحْكَمْ (Muhkam) 的经文才可知道; (5) 不经过反复考虑就不能正确理解的经文; (6) 经文含有的教义和先前启示的经文含有的教义相符或相似的部分 (مُفْرَدَات, Mufradat)。
227
تَأ وِيْل (Ta’wil) 意思是: (1) 解释或说明; (2) 讲话或文章的意义的推测; (3) 转变讲话或文章的正确解释; (4) 对梦的解释; (5) 事物的结束、结果或后果 (Lane)。在此节经文中该词出现两次。第一次的意思是 (2) 和 (3), 而第二次的意思是 (1) 或 (5)。
228
此节经文说明这样一个重要规则, 即为了证实一个有争论的观点, 应该考虑那明确而清楚的经文措辞。如果发现这些经文与某一意义不明确的章节的句子结构有抵触, 就应该把该章节解释得与措辞明确、清楚的经文相一致。根据此节经文来看, «古兰经» 有两种经文。一种是 مُحْكَمْ (Muhkam) 意义肯定而明确的, 另一种是 مُتَشَابِه (Mutashabih) 意义可作不同的解释的。正确解释 Mutashabih 经文的方法是, 只有把其经文解释得与 (Muhkam) 经文相一致。在39:24中, 整个 «古兰经» 被称作Mutashabih而在11:2中所有 «古兰经» 节文被说成是 Muhkam。这不应该被看作与在注释的这节经文相矛盾。根据在注解的这节经文, 有些 «古兰经» 节文是 Muhkam, 有些节文是 Mutashabih。就 «古兰经» 节文的真正意义而论, 整个 «古兰经» 是 Muhkam, 因为所有的节文包含明确而永恒的真理。然而, 从另一意义来说, 全本 «古兰经» 节文是Mutashabih, 因为 «古兰经» 每一节都同时表示几个同样正确和适当的意思, 就另一意义说, «古兰经» 也是Mutashabih 相互类似, 其中没有前后矛盾或相互不一致的地方, 不同的节文可以相互印证。(如同此节经文所指出的那样) 有些经文当然属於 (Muhkam), 有些属于Mutashabih, 这要看不同读者的知识、思想品质和天赋能力而定, 如本节所指示者。至于预言, 用明白、直接、只容许有一种意义的语言所表述的可以看作是 (Muhkam); 而用隐喻、能有不止一种解释的语言叙述的, 则可被看作 Mutashabih。因此, 应该按照确已实现了无疑的预言和伊斯兰教的基本原则来解释用隐喻的言语所叙述的预言。有关(Muhkam) 预言, 读者可参阅58:22; 而28:86则包含Mutashabih预言。(Muhkam) 这个词也适用那种包括充分而全面经律的经文; 而 Mutashabih经文只包容某一经律的一部分, 并且须与其它经文联系起来阅读, 才能形成一条完整的经律。مُحْكَمَات (Muhkamat) (明确的经文)通常论述伊斯兰教信仰的律令和教义; 而且 مُتَشَابِهَات (Mutashabihat) 论述次要的论题或叙述众先知的生平轶事或各民族史, 在论述中有时就用一些可能会产生不同意思的成语和短语。这样的经文的解释不应与措辞清楚的伊斯兰教信仰的教义相矛盾。这里可以注意到: 为了用最少的词来表达众多的意思, 为了使经文风格优雅, 为了使人们受到磨炼--------如果没有这种磨炼, 人们的心灵就不可能深化和完美--------就需要使用隐喻, 而隐喻是经典中Mutashabih经文的主要基础。
1
مُحْکَمٰتٌ محکمات سے مراد وہ آیات ہیں جن میں قرآن کریم کی خاص تعلیم بیان ہوئی ہے۔
2
مُتَشٰبِھٰتٌ سے مراد وہ آیات ہیں جن میں ایسی تعلیم ہے جو پہلی کتابوں میں بھی مذکور ہے۔
3
یعنی جو آیات پہلی کتب کی تعلیم سے ملتی ہیں وہ ان کو بگاڑ کر پہلی قوموں کی روایات کے تابع کر دیتے ہیں اور اس طرح قرآن کریم کی خوبی کو چھپا دیتے ہیں۔
a
11:2.
b
39:24.
c
7:54; 18:79.
d
4:163.
299
Important Words:
محکمات (decisive in meaning) is derived from احکم which again is derived from حکم which means, he decided or he judged; he prevented or restrained or withheld. احکمه means, he rendered it firm, stable and secure; he restrained it. Hence محکم means: (1) that which has been made secure from change or alteration; (2) that in which there is no ambiguity or possibility of doubt; (3) that which is clear in meaning and decisive in exposition (Aqrab, Mufradat & Lane).
ام (basis) is the noun-infinitive from ام (amma), i.e. he aimed at or sought or took himself to. ام possesses a variety of meanings some of which are: (1) mother; (2) source or origin or basis of a thing; (3) anything which is a means of sustenance and support or of reformation and correction for another; (4) anything to which other things surrounding it are linked (Aqrab & Mufradat).
متشابھات (susceptible of different interpretations) is the plural of متشابھة which is derived from شبه. They say شبھه به i.e. he made it to be like that; he likened it to that. شبه علیه الامر means, he rendered the affair confused or obscure or ambiguous to him. تشابه الرجلان means, the two men were so like each other that it was difficult to distinguish one from the other. متشابهmeans, mutually resembling. Thus the expressions متشابھه is used about (1) that phrase, sentence or verse which is susceptible of different, though concordant, interpretations; or (2) that whose parts resemble or are concordant with one another; or (3) that whose true significance bears a similarity to a sense which is not meant; or (4) that of which the true meaning is known only by referring it to what is termed محکم (decisive); or (5) that which cannot be rightly understood without repeated consideration (Aqrab, Lane & Mufradat).
زیغ (perversity) is the noun-infinitive from زاغ which means, he declined or deviated, or turned aside from the right course. So زیغ means, deviation from the truth or the right course; crookedness; doubt. ازاغه means, he made him deviate from the right course (Aqrab & Mufradat).
تاویله (its interpretation). تاویل is the noun-infinitive from اول which is derived from آل i.e. he or it turned or returned. اولهmeans, he caused it or him to turn or return. اول الکلام means, he interpreted or explained the speech or writing. اول الرؤیاmeans, he interpreted the dream. تاویل means, (1) interpretation or explanation; (2) conjecture about the meaning of a speech or writing; (3) turning away a speech or writing from its right interpretation; (4) interpretation of a dream; (5) end, result or sequel of a thing (Lane & Aqrab). In the present verse the word تاویل occurs twice, the first-mentioned تاویلgiving the second or the third meaning, while the second-mentioned gives the first or the fifth meaning.
الراسخون (firmly grounded) is the plural of الراسخ which is derived from رسخ i.e. he or it was or became firm, stable or established. رسخ الشیءmeans, the thing became firmly established. رسخ العلم فی قلبه means, knowledge became firmly established, or sank deep, in his heart. الراسخ فی العلم is one whose knowledge is extensive and deep-rooted, being firmly established and based on sure ground (Aqrab & Mufradat).
Commentary:
The verse, which was revealed when a party of Christians from Najran visited the Holy Prophet in Medina (Jarir), serves a fourfold purpose: (1) it gives the genesis of the later Christian doctrines and explains how the true original doctrines became perverted; (2) it tells how the critics of Islam, particularly the Christians, distort true Islamic teachings in order to find an excuse for attacking Islam; (3) it warns Muslims to take a lesson from the history of Christians; and (4) it supplies a sure and trustworthy principle of interpreting revealed Books, or, for that matter, any writing or speech, in a right manner.
What proved the perversion of the Christian faith was that expressions like "Son of God" etc. used metaphorically were taken literally and the simple and straightforward faith of Jesus was transformed out of all recognition, the متشابهbeing given the place of محکم.
Again, it is on record that when the party of Christians, referred to above, visited the Holy Prophet and had a discussion with him on the godhead of Jesus, they, like clever casuists, who when it suits their purpose tear a passage from its context and then base their arguments on it, asked the Holy Prophet if the words کلمة الله (word of God) and روح(spirit) were used about Jesus in the Quran, and, receiving an answer in the affirmative, joyfully exclaimed that the divinity of Jesus was thereby proved. They did not care to ponder over the explanation of these words in their context, which did not at all bear out the sense which they thought they possessed. It is to such objectionable practices that allusion is made in this verse, which lays down the golden rule that, in order to prove a controversial point, the decisive and clearly worded parts of a Scripture should be taken into consideration, and that if they are found to contradict the construction put upon a certain ambiguous passage quoted in support of an argument, that interpretation should be rejected and the passage should be so interpreted as to make it harmonize with the decisive and clearly worded parts of the text.
This golden rule should always be observed whenever it is required to interpret or explain a passage which is susceptible of several interpretations and is not easily comprehensible. Its observance is all the more necessary when a seemingly difficult and knotty verse of the Quran is sought to be explained. Any interpretation which clashes with other verses of the Quran and runs counter to the clearly worded parts thereof should be rejected and only that interpretation which is in harmony with its basic principles should be accepted.
According to the verse, the Quran has two sets of verses. Some are محکم (decisive in meaning) and others متشابه(capable of different interpretations). The right way to interpret a متشابه verse is that only such interpretation of it should be accepted as agrees with the verses that are محکم and all other interpretations should be dismissed as incorrect. It is on record that one day the Holy Prophet, on hearing people disputing about the interpretation of certain verses of the Quran, angrily said: "Thus were ruined those who have gone before you. They interpreted certain parts of their scriptures in such a manner as to make them contradict other parts. But the Quran has been so revealed that different parts of it should corroborate one another. So do not reject any truth by making one part contradict the other. Act on what you understand thereof and refer that which you do not understand to those who know and understand it" (Musnad).
The above hadith also refutes the theory of abrogation, for it speaks of the Quran as a Book of which all parts corroborate one another and condemns those who think that some of its verses contradict others. To Ahmad, the Holy Founder of the Ahmadiyya Movement, goes the credit of exploding the so-called abrogation theory. He and his disciples have given convincing explanations of those verses which were previously regarded as abrogated.
It may be noted here that in 39:24 the whole Quran is called متشابه and in 11:2 all the Quranic verses have been described as محکم. This should not be taken as contradicting the verse under comment, according to which some verses of the Quran are محکم and others متشابه. The apparent in-consistency is easily explained. So far as the real significance of the Quranic verses is concerned the whole of the Quran is محکم (decisive), inasmuch as all its verses contain decisive and eternal truths. In another sense, however, the whole of the Quran is متشابه inasmuch as the Quranic verses have been so worded as to give, at one and the same time, several meanings equally true and good. The Quran is also متشابه (i.e.mutually resembling) in the sense that there is no contradiction or inconsistency in it, its different verses affording support to one another. But parts of it are certainly محکم or متشابه for different readers according to their mental and spiritual capacities, as the present verse points out.
As regards prophecies, those that are couched in plain and direct language, susceptible of only one meaning, would be regarded as محکم and those that are described in figurative or metaphorical language, capable of more than one interpretation, would be regarded as متشابه. The prophecies described in metaphorical language should, therefore, be interpreted in the light of the prophecies that have been clearly and literally fulfilled and also in the light of the basic and fundamental principles of Islam. For an example of محکم prophecies, the reader is referred to 58:22; whereas 28:86 contains a متشابه prophecy.
The term محکم may also be applied to such verses as embody full and complete commandments while متشابه verses are those which give only part of a certain commandment, and require to be read in conjunction with other verses to make a complete injunction.
Moreover, محکمات (decisive verses) generally deal with the Law and the doctrines of Faith, while متشابھات generally deal with topics of secondary importance or describe incidents in the lives of Prophets or the history of peoples and, while so doing, sometimes make use of idioms and phrases capable of different meanings. Such verses should not be so interpreted as to contradict the clear-worded tenets of the Faith.
The Arabic clause which has been translated as and none knows its right interpretation except Allah and those who are firmly grounded in knowledge; they say, ‘We believe in it; the whole is from our Lord', may be rendered in two ways, according as the pause is made after the word الله (Allah) or after the word العلم (knowledge). If the pause is made after العلم (knowledge), the clause would be translated as above and the term would in this case apply to verses pertaining to events of the past or verses containing general exhortation. If, however, the pause is made after الله (Allah), the term متشابھات would refer to prophecies of which the real interpretation is known to God only. In this case the clause would be translated as, "and none knows its interpretation except Allah; and those who are firmly grounded in knowledge say, "We believe in it, the whole is from our Lord". Grammatically, both constructions are correct.
Finally, it may be noted that the use of metaphors, the main basis of متشابھات verses, in religious scriptures is necessary; (1) to assure vastness of meaning in the fewest of words; (2) to add beauty and grace to the style; and (3) to provide for the people a trial (ابتلاء) without which spiritual development and perfection is not possible.
a
7:54; 18:79.
b
4:163.
d
11:2.
e
39:24.
369
Muhkam means, (1) that which has been made secure from change or alteration; (2) that in which there is no ambiguity or possibility of doubt; (3) that which is clear in meaning and decisive in exposition and (4) a verse which embodies a teaching special to the Qur’an (Mufradat & Lane).
370
Umm means, (1) mother; (2) source or origin or basis of a thing; (3) anything which is a means of sustenance and support or of reformation and correction for another; (4) anything to which other things around it are linked (Aqrab & Mufradat).
371
Mutashabih is used about (1) that phrase, sentence or verse which is susceptible of different, though concordant, interpretations; (2) that whose parts resemble or are concordant with one another; (3) that whose true significance bears a similarity to a sense which is not meant; (4) that of which the true meaning is known only by referring it to what is termed Muhkam; (5) that which cannot be rightly understood without repeated consideration; (6) a verse which contains teaching corresponding to or resembling those contained in the previous revealed Scriptures (Mufradat).
372
Ta’wil means, (1) interpretation or explanation; (2) conjecture about the meaning of a speech or writing; (3) turning away a speech or writing from its right interpretation; (4) interpretation of a dream; (5) end, result or sequel of a thing (Lane). In this verse the word occurs twice; in the former place it gives the second or the third meaning, while in the latter it gives the first or the fifth meaning.
373
The verse lays down the golden rule that, in order to prove a controversial point, the decisive and clearly worded parts of a Scripture should be taken into consideration, and if these are found to contradict the construction put upon a certain ambiguous passage that passage should be so interpreted as to make it harmonize with the decisive and clearly worded parts of the text. According to the verse, the Qur’an has two sets of verses. Some are Muhkam (firm and decisive in meaning) and others Mutashabih (capable of different interpretations). The right way to interpret a Mutashabih verse is that only such interpretation of it should be accepted as agrees with the verses that are Muhkam. In 39:24 the whole of the Qur’an is called Mutashabih and in 11:2 all the Quranic verses have been described as Muhkam. This should not be taken as contradicting the verse under comment, according to which some verses of the Qur’an are Muhkam and others Mutashabih
یُؤۡتِی الۡحِکۡمَۃَ مَنۡ یَّشَآءُ ۚ وَمَنۡ یُّؤۡتَ الۡحِکۡمَۃَ فَقَدۡ اُوۡتِیَ خَیۡرًا کَثِیۡرًا ۗ وَمَا یَذَّکَّرُ اِلَّاۤ اُولُوا الۡاَلۡبٰبِ
17:40.
17:40.
The verse means that the injunction, regarding spending wealth in charity which is the secret of national progress and prosperity, is based on wisdom.
17:40.
Commentary:
The verse points out that the injunction regarding spending wealth in charity, which is the secret of national advancement, is based on wisdom. The word حکمة (wisdom) also alludes to the fulfilment of the prayer which Abraham had offered to God for the raising of a Prophet among the Meccans, who should teach them the Book and Wisdom (2:130).
The people who receive wisdom receive "an abundant good" and are thus sure to thrive and prosper if they act on it.
b
17:40.
a
17:40.
276
Commentary:
The verse points out that the injunction regarding spending wealth in charity, which is the secret of national advancement, is based on wisdom. The word حکمة (wisdom) also alludes to the fulfilment of the prayer which Abraham had offered to God for the raising of a Prophet among the Meccans, who should teach them the Book and Wisdom (2:130).
The people who receive wisdom receive "an abundant good" and are thus sure to thrive and prosper if they act on it.
a
17:40.
340
The verse means that the injunction, regarding spending wealth in charity which is the secret of national progress and prosperity, is based on wisdom.
یٰبَنِیۡۤ اٰدَمَ قَدۡ اَنۡزَلۡنَا عَلَیۡکُمۡ لِبَاسًا یُّوٰرِیۡ سَوۡءٰتِکُمۡ وَرِیۡشًا ۖ وَّلِبَاسُ التَّقۡوٰی ذٰلِکَ خَیۡرٌ ۚ ذٰلِکَ مِنۡ اٰیٰتِ اللّٰہِ لَعَلَّہُمۡ یَذَّکَّرُوۡنَ
阿丹在 “园地” 中遮盖他 “隐私的地方” 的, 正是那敬畏的衣服。
اَنْزَلْنَا قرآن مجید میں پیدا کرنے کے معنے میں بھی استعمال ہوتا ہے۔ اس بات پر دلالت کرنے کے لئے کہ وہ چیز خداتعالیٰ کے حکم سے ظاہر ہوئی ہے جیسا کہ اس آیت میں فرماتا ہے۔ اَنْزَلْنَا الْحَدِیْدَ (سورۃ الحدید: ۲۹) اسی طرح فرماتا ہے قَدْ اَنْزَلَ اللّٰہُ اِلَیْکُمْ ذِکْرًا رَّسُوْلًا (طلاق: ۱۱‘۱۲) کہ اللہ نے تم پر رسول اتارا ہے۔ حالانکہ مراد یہ ہے کہ رسول پیدا کیا ہے۔
It was with the apparel of piety that Adam covered his "nakedness" in the "Garden".
Important Words:
ریش (elegant dress) is the substantive from راش. They say راشه i.e. he feathered it, namely an arrow; he fed him and gave him drink and clad him; he strengthened and aided him; he helped him to obtain his subsistence; He (God) restored him from a state of poverty to a state of wealth or competence; he did good to him. ریش means, feathers; plumage of birds; clothing; or superb or fine clothing; wealth; the means of subsistence; household goods or furniture (Lane & Aqrab).
Commentary:
This verse mentions two objects which our dress is meant to serve, viz. (1) to cover our nakedness and (2) to serve as a decoration and embellishment and make us look elegant. With these two objects of clothing before us it is indeed regrettable that clothing has continued to be progressively discarded by women in the west and this moral disease is now fast spreading in the east as well.
The words, the raiment of righteousness, explain the real significance of the words ریش (elegant dress). We are told that the apparel of piety is, in fact, the really fine raiment for man. Ordinary dress covers our physical nakedness, while the apparel of piety covers our spiritual and moral nakedness, and it was with this very apparel of piety that Adam covered his "nakedness" in the garden. He prayed to God Who heard his supplication and turned to him with mercy and forgiveness (7:24).
The verse beautifully reminds us that when we consider it to be so necessary to have good clothing to cover our physical nakedness and use elegant dress to look graceful, we should all the more be anxious to cover our moral and spiritual nakedness, which can only be done by prayer and by asking God’s forgiveness and mercy as Adam did.
486
阿丹在 “园地” 中遮盖他 “隐私的地方” 的, 正是那敬畏的衣服。
2
اَنْزَلْنَا قرآن مجید میں پیدا کرنے کے معنے میں بھی استعمال ہوتا ہے۔ اس بات پر دلالت کرنے کے لئے کہ وہ چیز خداتعالیٰ کے حکم سے ظاہر ہوئی ہے جیسا کہ اس آیت میں فرماتا ہے۔ اَنْزَلْنَا الْحَدِیْدَ (سورۃ الحدید: ۲۹) اسی طرح فرماتا ہے قَدْ اَنْزَلَ اللّٰہُ اِلَیْکُمْ ذِکْرًا رَّسُوْلًا (طلاق: ۱۱‘۱۲) کہ اللہ نے تم پر رسول اتارا ہے۔ حالانکہ مراد یہ ہے کہ رسول پیدا کیا ہے۔
928
Important Words:
ریش (elegant dress) is the substantive from راش. They say راشه i.e. he feathered it, namely an arrow; he fed him and gave him drink and clad him; he strengthened and aided him; he helped him to obtain his subsistence; He (God) restored him from a state of poverty to a state of wealth or competence; he did good to him. ریش means, feathers; plumage of birds; clothing; or superb or fine clothing; wealth; the means of subsistence; household goods or furniture (Lane & Aqrab).
Commentary:
This verse mentions two objects which our dress is meant to serve, viz. (1) to cover our nakedness and (2) to serve as a decoration and embellishment and make us look elegant. With these two objects of clothing before us it is indeed regrettable that clothing has continued to be progressively discarded by women in the west and this moral disease is now fast spreading in the east as well.
The words, the raiment of righteousness, explain the real significance of the words ریش (elegant dress). We are told that the apparel of piety is, in fact, the really fine raiment for man. Ordinary dress covers our physical nakedness, while the apparel of piety covers our spiritual and moral nakedness, and it was with this very apparel of piety that Adam covered his "nakedness" in the garden. He prayed to God Who heard his supplication and turned to him with mercy and forgiveness (7:24).
The verse beautifully reminds us that when we consider it to be so necessary to have good clothing to cover our physical nakedness and use elegant dress to look graceful, we should all the more be anxious to cover our moral and spiritual nakedness, which can only be done by prayer and by asking God’s forgiveness and mercy as Adam did.
963
It was with the apparel of piety that Adam covered his "nakedness" in the "Garden".
وَلَقَدۡ اَخَذۡنَاۤ اٰلَ فِرۡعَوۡنَ بِالسِّنِیۡنَ وَنَقۡصٍ مِّنَ الثَّمَرٰتِ لَعَلَّہُمۡ یَذَّکَّرُوۡنَ
17:102.
17:102.
Sanah which is the singular of Sinin signifies a simple revolution of the earth round the sun. It is synonymous with ‘Am (and also with Haul) but whereas every Sanah is an ‘Am, every ‘Am is not a Sanah. It is also said to be longer than the ‘Am which is applied to the twelve Arabian months collectively; but Sanah is also applied to twelve revolutions of the moon. According to Imam Raghib Sanah is used as denoting a year in which there is difficulty, or drought or barrenness or dearth; and ‘Am as denoting a year which brings ampleness of the means or circumstances of life and abundance of herbage or the like. Sanah also means drought. The verse speaks of loss of life and property.
17:102.
Important Words:
سنین (drought) is the plural of سنة which is derived, according to different authorities, either from سنه or سنی or سنو. They say سنه الطعام i.e. the food became bad or foul or became altered (for the worse) by the lapse of years. سناالسحاب الارض means, the cloud watered the earth. سناالبعیر means, the camel turned round about the well to draw water. سنی الرجل means, the man became high and exalted in rank. سنة means, a year; a single revolution of the sun, i.e. a single revolution of the earth round the sun; a solar year; hence it is generally considered longer than عام which is mostly applied to a lunar year; a year of drought or famine; drought or barrenness or intense drought (Lane & Aqrab). See also 2:260.
Commentary:
This verse speaks of two kinds of punishment which overtook Pharaoh’s people––loss of property and loss of life, the word ثمرات (fruits) meaning both fruits and children or offspring. The details of these punishments follow in 7:134.
a
17:102.
b
17:102.
1020
Important Words:
سنین (drought) is the plural of سنة which is derived, according to different authorities, either from سنه or سنی or سنو. They say سنه الطعام i.e. the food became bad or foul or became altered (for the worse) by the lapse of years. سناالسحاب الارض means, the cloud watered the earth. سناالبعیر means, the camel turned round about the well to draw water. سنی الرجل means, the man became high and exalted in rank. سنة means, a year; a single revolution of the sun, i.e. a single revolution of the earth round the sun; a solar year; hence it is generally considered longer than عام which is mostly applied to a lunar year; a year of drought or famine; drought or barrenness or intense drought (Lane & Aqrab). See also 2:260.
Commentary:
This verse speaks of two kinds of punishment which overtook Pharaoh’s people––loss of property and loss of life, the word ثمرات (fruits) meaning both fruits and children or offspring. The details of these punishments follow in 7:134.
a
17:102.
1038
Sanah which is the singular of Sinin signifies a simple revolution of the earth round the sun. It is synonymous with ‘Am (and also with Haul) but whereas every Sanah is an ‘Am, every ‘Am is not a Sanah. It is also said to be longer than the ‘Am which is applied to the twelve Arabian months collectively; but Sanah is also applied to twelve revolutions of the moon. According to Imam Raghib Sanah is used as denoting a year in which there is difficulty, or drought or barrenness or dearth; and ‘Am as denoting a year which brings ampleness of the means or circumstances of life and abundance of herbage or the like. Sanah also means drought. The verse speaks of loss of life and property.
فَاِمَّا تَثۡقَفَنَّہُمۡ فِی الۡحَرۡبِ فَشَرِّدۡ بِہِمۡ مَّنۡ خَلۡفَہُمۡ لَعَلَّہُمۡ یَذَّکَّرُوۡنَ
یعنی ایسی ہوشیاری اور ایمان سے جنگ کرکہ دور دور کے کفار ڈر جائیں اور کوئی آگے آنے کی جرأت نہ کرے۔
The believers are enjoined never to take up arms without a valid cause. But once they do, they should fight so valiantly and deal such deadly blows as should strike terror in the hearts of their enemies. A feebly pursued and lingering war is never a wise policy. If there is to be fighting it should be swift and deadly.
Important Words:
شرد (strike fear) is derived from شرد (sharada) which means, he (a horse, etc.) took fright and fled or ran away at random; or simply he fled or ran away. شردہ or شرد به (sharrada) means, he made him take fright and flee or run away at random; or he drove him away. تشرید also signifies the act of dispersing or scattering. شردبه also means, he rendered him notorious by exposing his vices or faults. شرد به من خلفھم means, disperse or scatter by them or through them those who are or who shall come after them; or terrify by or through them those who are, or who shall come after them; or make them notorious to those who are, or who shall come, after them (Taj).
Commentary:
The Quran uses the word تثقفنھم (for which see 2:192) meaning thou catchest them with a view to pointing to the fact that when a disbeliever meets a believer on a field of battle, the former is, as it were, in the very grip of the latter. Thus when believers have to fight, they are expected to fight like valiant men and the enemy who opposes them should be considered as having come within their grasp and should not be able to escape from their hands. The expression تشرید (striking fear) has also been used to point to the same truth. A believer is always slow to take up arms; but when he does so, he fights so valiantly that he not only takes the enemy in his iron grip but deals such blows to him as may strike terror in the hearts of those that are behind the enemy, as well as those that may come after him. A feebly-pursued and lingering war is never a good policy. If there is to be a war, it should be swift and exemplary. This is why the verse enjoins that, when forced to fight, Muslims should fight the enemy so valiantly that not only those who are actually engaged in fighting should be routed, but even their supporters who are behind them, should be struck with terror. In fact, Islam not only requires its followers to excel others in things moral and spiritual, but also expects them to surpass others even in the physical sphere. They have to set the highest example in all matters. If they must fight, they should excel others in fighting as well.
2
یعنی ایسی ہوشیاری اور ایمان سے جنگ کرکہ دور دور کے کفار ڈر جائیں اور کوئی آگے آنے کی جرأت نہ کرے۔
1145
Important Words:
شرد (strike fear) is derived from شرد (sharada) which means, he (a horse, etc.) took fright and fled or ran away at random; or simply he fled or ran away. شردہ or شرد به (sharrada) means, he made him take fright and flee or run away at random; or he drove him away. تشرید also signifies the act of dispersing or scattering. شردبه also means, he rendered him notorious by exposing his vices or faults. شرد به من خلفھم means, disperse or scatter by them or through them those who are or who shall come after them; or terrify by or through them those who are, or who shall come after them; or make them notorious to those who are, or who shall come, after them (Taj).
Commentary:
The Quran uses the word تثقفنھم (for which see 2:192) meaning thou catchest them with a view to pointing to the fact that when a disbeliever meets a believer on a field of battle, the former is, as it were, in the very grip of the latter. Thus when believers have to fight, they are expected to fight like valiant men and the enemy who opposes them should be considered as having come within their grasp and should not be able to escape from their hands. The expression تشرید (striking fear) has also been used to point to the same truth. A believer is always slow to take up arms; but when he does so, he fights so valiantly that he not only takes the enemy in his iron grip but deals such blows to him as may strike terror in the hearts of those that are behind the enemy, as well as those that may come after him. A feebly-pursued and lingering war is never a good policy. If there is to be a war, it should be swift and exemplary. This is why the verse enjoins that, when forced to fight, Muslims should fight the enemy so valiantly that not only those who are actually engaged in fighting should be routed, but even their supporters who are behind them, should be struck with terror. In fact, Islam not only requires its followers to excel others in things moral and spiritual, but also expects them to surpass others even in the physical sphere. They have to set the highest example in all matters. If they must fight, they should excel others in fighting as well.
1135
The believers are enjoined never to take up arms without a valid cause. But once they do, they should fight so valiantly and deal such deadly blows as should strike terror in the hearts of their enemies. A feebly pursued and lingering war is never a wise policy. If there is to be fighting it should be swift and deadly.
اَوَلَا یَرَوۡنَ اَنَّہُمۡ یُفۡتَنُوۡنَ فِیۡ کُلِّ عَامٍ مَّرَّۃً اَوۡ مَرَّتَیۡنِ ثُمَّ لَا یَتُوۡبُوۡنَ وَلَا ہُمۡ یَذَّکَّرُوۡنَ
这节经文有助于解释9:101节经文。
The verse helps to explain 9:101.
Commentary:
The hypocrites are here asked the pertinent question: Is not the fact that events are taking place every now and then by which their faith is tried, and true and sincere Muslims are distinguished from those insincere and false, sufficient to open their eyes to the truth that God Himself is the author of Islam, and that in order to protect His religion and make it prosper, He is always separating the Faithful from the faithless, so that Muslims may become purified of all dross and impurities and Islam may come to possess a band of sincere and devoted followers. This fact alone, they are told, is sufficient to increase and strengthen the faith of those who have the seed of truth in their hearts. The verse also helps to explain 9:101 above, where it is said that God will punish the hypocrites "twice."
578
这节经文有助于解释9:101节经文。
1273
Commentary:
The hypocrites are here asked the pertinent question: Is not the fact that events are taking place every now and then by which their faith is tried, and true and sincere Muslims are distinguished from those insincere and false, sufficient to open their eyes to the truth that God Himself is the author of Islam, and that in order to protect His religion and make it prosper, He is always separating the Faithful from the faithless, so that Muslims may become purified of all dross and impurities and Islam may come to possess a band of sincere and devoted followers. This fact alone, they are told, is sufficient to increase and strengthen the faith of those who have the seed of truth in their hearts. The verse also helps to explain 9:101 above, where it is said that God will punish the hypocrites "twice."
1226
The verse helps to explain 9:101.
وَلَقَدۡ صَرَّفۡنَا فِیۡ ہٰذَا الۡقُرۡاٰنِ لِیَذَّکَّرُوۡا وَمَا یَزِیۡدُہُمۡ اِلَّا نُفُوۡرًا
17:90; 18:55.
17:90; 18:55.
For a revealed Book which has to deal with all matters of importance it is but natural and even necessary that it should revert, time and again, to the relevant points which bear on the main theme. When repetition is intended to throw light upon a matter from a new angle or to refute a new objection, no sane and intelligent person can take objection to it.
17:90; 18:55.
Important Words:
صرفنا (We have explained the truth in various ways). صرف(Sarrafa) is the intensified form of صرف (Sarafa). صرفه means, he turned, sent or put him away or back from his way or course. صرف الشیء (Sarrafa) means, he employed the thing in more than one way. صرف الکلام means, he derived one part of the speech from another. تصریف is the turning from one state or condition to another or from one direction or course or way to another. تصریف الایات signifies the varying of the Quranic verses by repeating them in different forms (Lane & Aqrab).
Commentary:
The objection is generally raised against the Quran that it unnecessarily repeats its subjects. This objection has been answered in this verse. According to the two meanings of the word صرفنا given under Important Words, the verse would mean, (a) that the Quran refutes all possible objections raised against its principles and teachings and (b) that it discusses all important subjects from all conceivable points of view. For a book which has to deal exhaustively with all questions of importance it is quite natural and even necessary that it should revert, time and again, to the relevant points which bear on the main theme. No reasonable person can call this repetition. Repetition is objectionable only when it serves no useful purpose, but when it is intended to throw light upon a question from a new angle of vision or to refute a new objection no sane and intelligent person can object to it.
f
17:90; 18:55.
b
17:90; 18:55.
1971
Important Words:
صرفنا (We have explained the truth in various ways). صرف(Sarrafa) is the intensified form of صرف (Sarafa). صرفه means, he turned, sent or put him away or back from his way or course. صرف الشیء (Sarrafa) means, he employed the thing in more than one way. صرف الکلام means, he derived one part of the speech from another. تصریف is the turning from one state or condition to another or from one direction or course or way to another. تصریف الایات signifies the varying of the Quranic verses by repeating them in different forms (Lane & Aqrab).
Commentary:
The objection is generally raised against the Quran that it unnecessarily repeats its subjects. This objection has been answered in this verse. According to the two meanings of the word صرفنا given under Important Words, the verse would mean, (a) that the Quran refutes all possible objections raised against its principles and teachings and (b) that it discusses all important subjects from all conceivable points of view. For a book which has to deal exhaustively with all questions of importance it is quite natural and even necessary that it should revert, time and again, to the relevant points which bear on the main theme. No reasonable person can call this repetition. Repetition is objectionable only when it serves no useful purpose, but when it is intended to throw light upon a question from a new angle of vision or to refute a new objection no sane and intelligent person can object to it.
c
17:90; 18:55.
1621
For a revealed Book which has to deal with all matters of importance it is but natural and even necessary that it should revert, time and again, to the relevant points which bear on the main theme. When repetition is intended to throw light upon a matter from a new angle or to refute a new objection, no sane and intelligent person can take objection to it.
وَلَقَدۡ صَرَّفۡنٰہُ بَیۡنَہُمۡ لِیَذَّکَّرُوۡا فَاَبٰۤی اَکۡثَرُ النَّاسِ اِلَّا کُفُوۡرًا
اَوۡ یَذَّکَّرُ فَتَنۡفَعَہُ الذِّکۡرٰۤی
سَیَذَّکَّرُ مَنۡ یَّخۡشٰی
51:56.
51:56.
51:56.
c
51:56.
a
51:56.
c
51:56.