يَكُن لَّهُۥ
Appears 5 times in Quran
Occurrences in Quran
Found 5 verses containing "يَكُن لَّهُۥ".
يُوصِيكُمُ ٱللَّهُ فِىٓ أَوْلَٰدِكُمْ ۖ لِلذَّكَرِ مِثْلُ حَظِّ ٱلْأُنثَيَيْنِ ۚ فَإِن كُنَّ نِسَآءً فَوْقَ ٱثْنَتَيْنِ فَلَهُنَّ ثُلُثَا مَا تَرَكَ ۖ وَإِن كَانَتْ وَٰحِدَةً فَلَهَا ٱلنِّصْفُ ۚ وَلِأَبَوَيْهِ لِكُلِّ وَٰحِدٍ مِّنْهُمَا ٱلسُّدُسُ مِمَّا تَرَكَ إِن كَانَ لَهُۥ وَلَدٌ ۚ فَإِن لَّمْ يَكُن لَّهُۥ وَلَدٌ وَوَرِثَهُۥٓ أَبَوَاهُ فَلِأُمِّهِ ٱلثُّلُثُ ۚ فَإِن كَانَ لَهُۥٓ إِخْوَةٌ فَلِأُمِّهِ ٱلسُّدُسُ ۚ مِنۢ بَعْدِ وَصِيَّةٍ يُوصِى بِهَآ أَوْ دَيْنٍ ۗ ءَابَآؤُكُمْ وَأَبْنَآؤُكُمْ لَا تَدْرُونَ أَيُّهُمْ أَقْرَبُ لَكُمْ نَفْعًا ۚ فَرِيضَةً مِّنَ ٱللَّهِ ۗ إِنَّ ٱللَّهَ كَانَ عَلِيمًا حَكِيمًا
4:177.
这节经文规定一个死者的近亲不论男女或出生的先后应得他遗产的份额。儿女、双亲、丈夫与妻子是主要继承人, 如果他们活着, 不论在什么情况下应得自己的一份, 其他有名份的亲戚只能在特殊情况下得到他们的一份。男的比女的应得的份额要多一倍, 因为他们负责维持家计 (مَعَانِی, Ma‘ani, ii.P.32)。这节经文开始时制定关于子女所得份额的比例的一般法则。一个儿子应得等于两个女儿的份额。因此, 凡是儿子和女儿都有的情况下, 就按这一法则办事。如果只有女儿而没有儿子, 经文规定把遗产的三分之二分给两个以上的女儿; 把二分之一给独生女。如果是两个女儿那应该分得多少, 经文没明确说明。但此句中用一个连接词 ف (fa, 但是), “但是如果有两个以上的女儿”, 这清楚地指出两个女儿已包括在前面 “两个女儿” 这几个字中。而且两个女人应得的份数可以在这节经文开始时所说的男女应得份数的比例中推想出来。按照那个比例, 一个儿子可得两个女儿的份数。因此, 如果有一个儿子和一个女儿, 那个儿子可得三分之二的遗产。可是, 由于一个儿子可得等于 “两个女儿” 的份额, 因此没有儿子而有两个女儿的情况下可得三分之二, 即等于经文明确说明给三个女儿相同的份额。因此, 这节经文的结构表明, 如果死者有两个女儿而没有儿子, 她们像有三个女儿的情况那样也可得三分之二的遗产。假如 «古兰经» 的这一句并不指两个女儿应得的份额, 那么, 这句用字就应该像这样, “一个男人应得一个女人两倍的份额”, 而不是像现在那样的句子。关于双亲的份额经文中谈了三种情况: (1) 如果一个人死了留下一个或几个儿女, 那么, 父母亲中每个人应得六分之一。(2) 如果一个人死后无儿女, 他的父母是惟一继承人 (死者没有妻子或丈夫), 那么, 母亲应得三分之一的财产, 其馀的三分之二归父亲所有。(3) 还有第三种情况, 实际上是第二种情况的例外。一个人死后无嗣, 他的父母亲是惟一的继承人, 但他有兄弟姐妹, 那么, 虽然他的兄弟姐妹不能继承他的财产, 但他们的存在会影响他父母亲的份额, 因为, 在这种情况下, 母亲将得六分之一 (不是像第二种情况那样得三份之一), 其余的六分之五归父亲所有。父亲在这种情况下被授予较大的份额的理由是, 父亲还要负担死者兄弟姐妹的生活。关于继承权的这一论题, 在随后的经文中继续谈下去。
4:177.
Father and mother both (Lane).
Walad means, (1) a child, son, daughter or a young one; (2) children, sons, daughters, offspring or young ones. The word is used both as singular and plural, feminine and masculine (Lane).
The verse prescribes suitable shares for all near relatives in the property of a deceased person without distinction of sex or order of birth. Children, parents, husbands and wives are the principal heirs who, if alive, get suitable shares in all circumstances, other relations having a title only in special cases. A male has been given double the share of a female because he has been made responsible for the maintenance of his family (Ma‘ani, ii. p.32). The verse begins by laying down a general rule as to the proportion of shares between sons and daughters. A son is to have as much as two daughters. So, wherever there are both sons and daughters, this rule will come in force. When, however, there are only daughters and no son, the verse allots two- thirds of the legacy to the daughters, if there are more than two of them; and one-half if there is only one. The share of daughters in case there are two is not expressly stated. But the use of the conjunction fa’ (but) in the clause, but if there be
4:177.
Important Words:
ابویه (his parents) is really ابوینه, the letter ن being dropped owing to اضافة. The word ابوین is the genitive of ابوان which is the dual form of اب which is originally ابو meaning, father or grandfather or any male ancestor or paternal uncle. ابوانliterally meaning "two fathers" signifies "father and mother" (Lane).
ولد (child) is very general in its significance meaning: (1) a child, son, daughter or a young one; (2) children, sons, daughters, offspring or young ones. Thus the word is used both as singular and plural, feminine and masculine (Lane).
Commentary:
This and the succeeding verse combined with the last verse of the Surah give the Islamic law of inheritance in a nutshell.
Islam prescribes suitable shares for all near relatives in the property of a deceased person without distinction of sex or order of birth. Children, parents, husbands and wives are the principal heirs who, if alive, get suitable shares in all circumstances, other relations having a title only in special cases. A male has been given double the share of a female because he has been made responsible for the maintenance of the family (Ma‘ani, vol. ii, p. 32).
The Islamic law of inheritance is perfect and it safeguards against all evils that result from laws prescribed by, or in vogue in, other faiths and communities. It aims at a fair distribution of wealth and equal chances of progress for all. To give the property of a deceased parent to the firstborn son only or to exclude the female members from inheritance or to disinherit parents in the presence of children has proved a veritable curse for society in many ways—moral, social and economic. The Islamic law of inheritance, reinforced by the system of Zakah (prescribed alms) and by the injunction prohibiting the giving and taking of interest, provides a golden mean between capitalism and communism—the two evil extremes of the present-day economic system.
The verse begins by laying down a general rule as to the proportion of shares between sons and daughters. A son is to have as much as two daughters. So wherever there are both sons and daughters, this rule will come in force. When, however, there are only daughters and no son, the verse allots two-thirds of the legacy to the daughters if there are more than two of them, and one-half if there is only one. The share of daughters, in case there are two, is not expressly stated. But the use of the conjunction فا (but) in the clause, but if there be females only, numbering more than two, clearly points to the fact that the share of two females has been referred to in the preceding words "two females". Moreover, the share of two females can be gathered from what has already been said in the beginning of the verse about the ratio between the shares of the males and the females. According to that ratio, a son is to get as much as two daughters. Thus, if there be one son and one daughter, the son will have two-thirds. But as the share of one son has been made equal to that of "two daughters", the latter, in case there is no son, will have two-thirds, viz., the same share as has been expressly fixed for three daughters. Thus, the very construction of the verse shows that if there be two daughters and no son, they too, as in the case of three daughters, will get two-thirds. If it had not been the object of the Quran to point to the share of two daughters in the clause, it would have been something like this, "a male shall have twice as much as a female", and not as it is now.
The above meaning is corroborated by a saying of the Holy Prophet himself. It is related that when a Companion of the Holy Prophet named Sa‘d bin Rabi‘ah died in the Battle of Uhud, leaving two daughters and one widow, his brother took away the whole property, leaving nothing for the two daughters. Thereupon the widow of Sa‘d went to the Holy Prophet and said, "Here are the two daughters of Sa‘d. Their uncle has taken the whole of his property and has left nothing for them." The Holy Prophet told her to wait till God should decide the matter. Then this verse was revealed and the Prophet called upon Sa‘d’s brother to give two-thirds of Sa‘d’s property to his two daughters and one-eighth to their mother and keep the rest for himself (Tirmidhi & Dawud).
The verse speaks of three cases as regards the share of the parents: (1) If a person dies leaving one or more children, then each of his parents shall have one-sixth; (2) If a person dies issueless and his parents are the sole heirs (there being no wife or husband of the deceased person), then the mother will have one-third of the property and the remaining two-thirds will go to the father; (3) There is a third case, which is really an exception to the second case. A man dies without issue and his parents are his sole heirs, but he has brothers or sisters. Then, although his brother or sisters will not inherit from him, yet their presence will affect the share of the parents, for, in this case, the mother will have one-sixth (instead of one-third, as in the second case) and the remaining five-sixths will go to the father. The reason why the father is awarded a larger share in this case is that the father has also to support the brothers or sisters of the deceased. The subject of inheritance is continued in the succeeding verse.
b
4:177.
314
这节经文规定一个死者的近亲不论男女或出生的先后应得他遗产的份额。儿女、双亲、丈夫与妻子是主要继承人, 如果他们活着, 不论在什么情况下应得自己的一份, 其他有名份的亲戚只能在特殊情况下得到他们的一份。男的比女的应得的份额要多一倍, 因为他们负责维持家计 (مَعَانِی, Ma‘ani, ii.P.32)。这节经文开始时制定关于子女所得份额的比例的一般法则。一个儿子应得等于两个女儿的份额。因此, 凡是儿子和女儿都有的情况下, 就按这一法则办事。如果只有女儿而没有儿子, 经文规定把遗产的三分之二分给两个以上的女儿; 把二分之一给独生女。如果是两个女儿那应该分得多少, 经文没明确说明。但此句中用一个连接词 ف (fa, 但是), “但是如果有两个以上的女儿”, 这清楚地指出两个女儿已包括在前面 “两个女儿” 这几个字中。而且两个女人应得的份数可以在这节经文开始时所说的男女应得份数的比例中推想出来。按照那个比例, 一个儿子可得两个女儿的份数。因此, 如果有一个儿子和一个女儿, 那个儿子可得三分之二的遗产。可是, 由于一个儿子可得等于 “两个女儿” 的份额, 因此没有儿子而有两个女儿的情况下可得三分之二, 即等于经文明确说明给三个女儿相同的份额。因此, 这节经文的结构表明, 如果死者有两个女儿而没有儿子, 她们像有三个女儿的情况那样也可得三分之二的遗产。假如 «古兰经» 的这一句并不指两个女儿应得的份额, 那么, 这句用字就应该像这样, “一个男人应得一个女人两倍的份额”, 而不是像现在那样的句子。关于双亲的份额经文中谈了三种情况: (1) 如果一个人死了留下一个或几个儿女, 那么, 父母亲中每个人应得六分之一。(2) 如果一个人死后无儿女, 他的父母是惟一继承人 (死者没有妻子或丈夫), 那么, 母亲应得三分之一的财产, 其馀的三分之二归父亲所有。(3) 还有第三种情况, 实际上是第二种情况的例外。一个人死后无嗣, 他的父母亲是惟一的继承人, 但他有兄弟姐妹, 那么, 虽然他的兄弟姐妹不能继承他的财产, 但他们的存在会影响他父母亲的份额, 因为, 在这种情况下, 母亲将得六分之一 (不是像第二种情况那样得三份之一), 其余的六分之五归父亲所有。父亲在这种情况下被授予较大的份额的理由是, 父亲还要负担死者兄弟姐妹的生活。关于继承权的这一论题, 在随后的经文中继续谈下去。
b
4:177.
494
Important Words:
ابویه (his parents) is really ابوینه, the letter ن being dropped owing to اضافة. The word ابوین is the genitive of ابوان which is the dual form of اب which is originally ابو meaning, father or grandfather or any male ancestor or paternal uncle. ابوانliterally meaning "two fathers" signifies "father and mother" (Lane).
ولد (child) is very general in its significance meaning: (1) a child, son, daughter or a young one; (2) children, sons, daughters, offspring or young ones. Thus the word is used both as singular and plural, feminine and masculine (Lane).
Commentary:
This and the succeeding verse combined with the last verse of the Surah give the Islamic law of inheritance in a nutshell.
Islam prescribes suitable shares for all near relatives in the property of a deceased person without distinction of sex or order of birth. Children, parents, husbands and wives are the principal heirs who, if alive, get suitable shares in all circumstances, other relations having a title only in special cases. A male has been given double the share of a female because he has been made responsible for the maintenance of the family (Ma‘ani, vol. ii, p. 32).
The Islamic law of inheritance is perfect and it safeguards against all evils that result from laws prescribed by, or in vogue in, other faiths and communities. It aims at a fair distribution of wealth and equal chances of progress for all. To give the property of a deceased parent to the firstborn son only or to exclude the female members from inheritance or to disinherit parents in the presence of children has proved a veritable curse for society in many ways—moral, social and economic. The Islamic law of inheritance, reinforced by the system of Zakah (prescribed alms) and by the injunction prohibiting the giving and taking of interest, provides a golden mean between capitalism and communism—the two evil extremes of the present-day economic system.
The verse begins by laying down a general rule as to the proportion of shares between sons and daughters. A son is to have as much as two daughters. So wherever there are both sons and daughters, this rule will come in force. When, however, there are only daughters and no son, the verse allots two-thirds of the legacy to the daughters if there are more than two of them, and one-half if there is only one. The share of daughters, in case there are two, is not expressly stated. But the use of the conjunction فا (but) in the clause, but if there be females only, numbering more than two, clearly points to the fact that the share of two females has been referred to in the preceding words "two females". Moreover, the share of two females can be gathered from what has already been said in the beginning of the verse about the ratio between the shares of the males and the females. According to that ratio, a son is to get as much as two daughters. Thus, if there be one son and one daughter, the son will have two-thirds. But as the share of one son has been made equal to that of "two daughters", the latter, in case there is no son, will have two-thirds, viz., the same share as has been expressly fixed for three daughters. Thus, the very construction of the verse shows that if there be two daughters and no son, they too, as in the case of three daughters, will get two-thirds. If it had not been the object of the Quran to point to the share of two daughters in the clause, it would have been something like this, "a male shall have twice as much as a female", and not as it is now.
The above meaning is corroborated by a saying of the Holy Prophet himself. It is related that when a Companion of the Holy Prophet named Sa‘d bin Rabi‘ah died in the Battle of Uhud, leaving two daughters and one widow, his brother took away the whole property, leaving nothing for the two daughters. Thereupon the widow of Sa‘d went to the Holy Prophet and said, "Here are the two daughters of Sa‘d. Their uncle has taken the whole of his property and has left nothing for them." The Holy Prophet told her to wait till God should decide the matter. Then this verse was revealed and the Prophet called upon Sa‘d’s brother to give two-thirds of Sa‘d’s property to his two daughters and one-eighth to their mother and keep the rest for himself (Tirmidhi & Dawud).
The verse speaks of three cases as regards the share of the parents: (1) If a person dies leaving one or more children, then each of his parents shall have one-sixth; (2) If a person dies issueless and his parents are the sole heirs (there being no wife or husband of the deceased person), then the mother will have one-third of the property and the remaining two-thirds will go to the father; (3) There is a third case, which is really an exception to the second case. A man dies without issue and his parents are his sole heirs, but he has brothers or sisters. Then, although his brother or sisters will not inherit from him, yet their presence will affect the share of the parents, for, in this case, the mother will have one-sixth (instead of one-third, as in the second case) and the remaining five-sixths will go to the father. The reason why the father is awarded a larger share in this case is that the father has also to support the brothers or sisters of the deceased. The subject of inheritance is continued in the succeeding verse.
b
4:177.
573
Father and mother both (Lane).
574
Walad means, (1) a child, son, daughter or a young one; (2) children, sons, daughters, offspring or young ones. The word is used both as singular and plural, feminine and masculine (Lane).
574A
The verse prescribes suitable shares for all near relatives in the property of a deceased person without distinction of sex or order of birth. Children, parents, husbands and wives are the principal heirs who, if alive, get suitable shares in all circumstances, other relations having a title only in special cases. A male has been given double the share of a female because he has been made responsible for the maintenance of his family (Ma‘ani, ii. p.32). The verse begins by laying down a general rule as to the proportion of shares between sons and daughters. A son is to have as much as two daughters. So, wherever there are both sons and daughters, this rule will come in force. When, however, there are only daughters and no son, the verse allots two- thirds of the legacy to the daughters, if there are more than two of them; and one-half if there is only one. The share of daughters in case there are two is not expressly stated. But the use of the conjunction fa’ (but) in the clause, but if there be
مَّن يَشْفَعْ شَفَٰعَةً حَسَنَةً يَكُن لَّهُۥ نَصِيبٌ مِّنْهَا ۖ وَمَن يَشْفَعْ شَفَٰعَةً سَيِّئَةً يَكُن لَّهُۥ كِفْلٌ مِّنْهَا ۗ وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ مُّقِيتًا
这节经文意指说情的这一行动不能随随便便;因为那个代人说情的人应对自己的行动负责。如果他的说情是公正的, 他应得到适当的报酬; 否则, 他应为此而产生的不良后果负责。而且值得注意的是, 与 “公正说情” 有连系的字是 نَصِيْب (Nasib) (一份或规定的一份), 而与 “邪歹的说情” 有连系的字是 كِفْل (Kifl) (相同的一部分)。这就指明, 邪歹的说情所得的惩罚仅仅是与此相同的东西, 而公正的说情所得的善报却没有这样的限制, 而是像安拉规定的那么多, 即大十倍。
The verse signifies that the act of intercession or recommendation should not be treated lightly; for the person who intercedes on behalf of another is answerable for his act. If the intercession or recommendation is right and just, he will have a suitable reward; otherwise he will be held responsible for the evil consequences thereof. It is further noteworthy that in connection with "righteous intercession" the word used is Nasib (share or fixed share) whereas in connection with "evil intercession" the word is Kifl (like portion). This is to point out that whereas the punishment of an evil intercession will only be the like thereof, the good reward of a righteous intercession will have no such restriction but will be as large as God has fixed it, i.e. ten times greater.
Important Words:
For the significance of the words شفیع and شفاعة see under 2:49.
Commentary:
Read in the light of the context the words, Whoso makes a righteous intercession…may mean that a person who persuades others to fight in the cause of God shall have an ample reward, while he who dissuades them from fighting shall suffer punishment for doing so. The verse also signifies that people should not look upon the subject of intercession or recommendation lightly; for the person who intercedes on behalf of, or recommends, another is answerable for his act. If the intercession or recommendation is right and just, he will have a suitable reward; otherwise he will share and be responsible for the evil consequence thereof.
Taking the word شفاعة in the sense of connection, the verse may also be rendered as, "whoso forms a good connection shall have a share thereof and whoso forms a bad connection shall have a like portion thereof," thus emphasizing the importance of forming a good connection whether with God or with His Prophets or with other people. Whereas a good connection may be the cause of rise and progress, a bad one may result in downfall and ruin. For a full discussion of the subject of شفاعة (intercession) see detailed note under 2:49.
It is noteworthy that in connection with "righteous intercession", the word used is نصیب (share or fixed share) whereas in connection with "evil intercession" the word used is کفل (like portion). This is to point out that, whereas the punishment of an evil intercession will only be the like thereof, the good reward of a righteous intercession will have no such restriction but will be as large as God has fixed it, i.e. ten times greater.
338
这节经文意指说情的这一行动不能随随便便;因为那个代人说情的人应对自己的行动负责。如果他的说情是公正的, 他应得到适当的报酬; 否则, 他应为此而产生的不良后果负责。而且值得注意的是, 与 “公正说情” 有连系的字是 نَصِيْب (Nasib) (一份或规定的一份), 而与 “邪歹的说情” 有连系的字是 كِفْل (Kifl) (相同的一部分)。这就指明, 邪歹的说情所得的惩罚仅仅是与此相同的东西, 而公正的说情所得的善报却没有这样的限制, 而是像安拉规定的那么多, 即大十倍。
554
Important Words:
For the significance of the words شفیع and شفاعة see under 2:49.
Commentary:
Read in the light of the context the words, Whoso makes a righteous intercession…may mean that a person who persuades others to fight in the cause of God shall have an ample reward, while he who dissuades them from fighting shall suffer punishment for doing so. The verse also signifies that people should not look upon the subject of intercession or recommendation lightly; for the person who intercedes on behalf of, or recommends, another is answerable for his act. If the intercession or recommendation is right and just, he will have a suitable reward; otherwise he will share and be responsible for the evil consequence thereof.
Taking the word شفاعة in the sense of connection, the verse may also be rendered as, "whoso forms a good connection shall have a share thereof and whoso forms a bad connection shall have a like portion thereof," thus emphasizing the importance of forming a good connection whether with God or with His Prophets or with other people. Whereas a good connection may be the cause of rise and progress, a bad one may result in downfall and ruin. For a full discussion of the subject of شفاعة (intercession) see detailed note under 2:49.
It is noteworthy that in connection with "righteous intercession", the word used is نصیب (share or fixed share) whereas in connection with "evil intercession" the word used is کفل (like portion). This is to point out that, whereas the punishment of an evil intercession will only be the like thereof, the good reward of a righteous intercession will have no such restriction but will be as large as God has fixed it, i.e. ten times greater.
642
The verse signifies that the act of intercession or recommendation should not be treated lightly; for the person who intercedes on behalf of another is answerable for his act. If the intercession or recommendation is right and just, he will have a suitable reward; otherwise he will be held responsible for the evil consequences thereof. It is further noteworthy that in connection with "righteous intercession" the word used is Nasib (share or fixed share) whereas in connection with "evil intercession" the word is Kifl (like portion). This is to point out that whereas the punishment of an evil intercession will only be the like thereof, the good reward of a righteous intercession will have no such restriction but will be as large as God has fixed it, i.e. ten times greater.
وَقُلِ ٱلْحَمْدُ لِلَّهِ ٱلَّذِى لَمْ يَتَّخِذْ وَلَدًا وَلَمْ يَكُن لَّهُۥ شَرِيكٌ فِى ٱلْمُلْكِ وَلَمْ يَكُن لَّهُۥ وَلِىٌّ مِّنَ ٱلذُّلِّ ۖ وَكَبِّرْهُ تَكْبِيرًۢا
18:5; 19:36, 93; 25:3; 72:4.
18:5; 19:36, 93; 25:3; 72:4.
18:5; 19:36, 93; 25:3; 72:4.
Commentary
This verse which is the last of the present Surah, contains an implied reference to the subject of اسراء (the Night Journey) mentioned in v. 2 of this chapter. It means to say that God would bring about the fulfilment of the promises implied in the Prophet’s Vision. The cause of Islam would triumph and idolatry would disappear from Arabia. This glorious triumph of Islam and the inglorious discomfiture of disbelief and idolatry would completely demolish the false doctrines of the Trinity and plurality of Godhead. The ultimate and complete defeat of these false doctrines, prophesied by an unknown and poor man of Mecca without means and power, at a time when there were no ostensible prospects of such a prophecy being fulfilled, would show that God Who had made this prophecy through His Prophet was the One True God Who had no son or partner.
e
18:5; 19:36, 93; 25:3; 72:4.
a
18:5; 19:36, 93; 25:3; 72:4.
2040
Commentary
This verse which is the last of the present Surah, contains an implied reference to the subject of اسراء (the Night Journey) mentioned in v. 2 of this chapter. It means to say that God would bring about the fulfilment of the promises implied in the Prophet’s Vision. The cause of Islam would triumph and idolatry would disappear from Arabia. This glorious triumph of Islam and the inglorious discomfiture of disbelief and idolatry would completely demolish the false doctrines of the Trinity and plurality of Godhead. The ultimate and complete defeat of these false doctrines, prophesied by an unknown and poor man of Mecca without means and power, at a time when there were no ostensible prospects of such a prophecy being fulfilled, would show that God Who had made this prophecy through His Prophet was the One True God Who had no son or partner.
d
18:5; 19:36, 93; 25:3; 72:4.
ٱلَّذِى لَهُۥ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَلَمْ يَتَّخِذْ وَلَدًا وَلَمْ يَكُن لَّهُۥ شَرِيكٌ فِى ٱلْمُلْكِ وَخَلَقَ كُلَّ شَىْءٍ فَقَدَّرَهُۥ تَقْدِيرًا
2:117; 10:69; 17:112; 18:5; 19:89; 21:27; 39:5; 43:82.
2:117; 10:69; 17:112; 18:5; 19:89; 21:27; 39:5; 43:82.
The clause, 'and has determined its proper measure,' signifies that there is a limit to the powers and functions or development of everything which it cannot defy or go beyond. These limitations point to one law that operates in the whole universe and hence to one Designer, Creator and Controller—a Creator Whose powers are limitless but Who has imposed limits on all things.
2:117; 10:69; 17:112; 18:5; 19:89; 21:27; 39:5; 43:82.
Commentary:
The most fundamental and pivotal teaching of the Quran, around which all its other teachings revolve, is the belief in the Oneness of God and it is for the dissemination and establishment of this belief on earth that it has primarily been revealed. The present and the next few verses mention the following six indispensable attributes which the Divine Being Who alone should command our adoration and unconditional and unreserved surrender and submission must possesses: (i) He should be the sole and undisputed Master of what is in the heavens and the earth; (ii) He should need no son to succeed Him or help Him in the control and governance of the universe; (iii) There should be no one to dispute with Him the possession or control of this kingdom; (iv) He should have created everything and have endowed it with proper qualities and attributes and should have ordained proper measure for its continued existence and develop-ment; (v) unlike false deities He should have the power to do good or harm; and (vi) He should possess complete control over life and death. God, the Almighty, possesses all these qualities in full measure; and as He is the Creator of heavens and earth and the undisputed Master of everything that is in and between them, His word must be, and in fact is, in perfect harmony with the laws of nature and therefore its rejection or acceptance constitutes not only the denial or acceptance of a revealed Law but amounts also to flouting or submitting to the laws of nature.
The word ولد is used for both male and female and for singular and plural forms. Thus it means, son or daughter, a child or children. The words, "Who has created everything," signify that God is the Creator of both the matter and the soul. Matter and soul are not uncreated or co-existent with God as is mistakenly held by those who believe in the theory of the transmigration of souls. The clause, "and has given it its proper proportion," means that everything does its allotted task regularly, punctually and without fail and that there is a limit to the powers and functions or development of everything which it cannot defy or go beyond. These limitations point to one law that operates in the whole universe and hence to one Designer, Creator and Controller—a Creator Whose powers are limitless and Who has imposed these limits on all other things.
b
2:117; 10:69; 17:112; 18:5; 19:89; 21:27; 39:5; 43:82.
a
2:117; 10:69; 17:112; 18:5; 19:89; 21:27; 39:5; 43:82.
2642
Commentary:
The most fundamental and pivotal teaching of the Quran, around which all its other teachings revolve, is the belief in the Oneness of God and it is for the dissemination and establishment of this belief on earth that it has primarily been revealed. The present and the next few verses mention the following six indispensable attributes which the Divine Being Who alone should command our adoration and unconditional and unreserved surrender and submission must possesses: (i) He should be the sole and undisputed Master of what is in the heavens and the earth; (ii) He should need no son to succeed Him or help Him in the control and governance of the universe; (iii) There should be no one to dispute with Him the possession or control of this kingdom; (iv) He should have created everything and have endowed it with proper qualities and attributes and should have ordained proper measure for its continued existence and develop-ment; (v) unlike false deities He should have the power to do good or harm; and (vi) He should possess complete control over life and death. God, the Almighty, possesses all these qualities in full measure; and as He is the Creator of heavens and earth and the undisputed Master of everything that is in and between them, His word must be, and in fact is, in perfect harmony with the laws of nature and therefore its rejection or acceptance constitutes not only the denial or acceptance of a revealed Law but amounts also to flouting or submitting to the laws of nature.
The word ولد is used for both male and female and for singular and plural forms. Thus it means, son or daughter, a child or children. The words, "Who has created everything," signify that God is the Creator of both the matter and the soul. Matter and soul are not uncreated or co-existent with God as is mistakenly held by those who believe in the theory of the transmigration of souls. The clause, "and has given it its proper proportion," means that everything does its allotted task regularly, punctually and without fail and that there is a limit to the powers and functions or development of everything which it cannot defy or go beyond. These limitations point to one law that operates in the whole universe and hence to one Designer, Creator and Controller—a Creator Whose powers are limitless and Who has imposed these limits on all other things.
b
2:117; 10:69; 17:112; 18:5; 19:89; 21:27; 39:5; 43:82.
2064
The clause, 'and has determined its proper measure,' signifies that there is a limit to the powers and functions or development of everything which it cannot defy or go beyond. These limitations point to one law that operates in the whole universe and hence to one Designer, Creator and Controller—a Creator Whose powers are limitless but Who has imposed limits on all things.
وَلَمْ يَكُن لَّهُۥ كُفُوًا أَحَدٌۢ
42:12.
这节经文解除了以上几节经文引起的可能的疑问。就算安拉是独一的, 唯一的, 绝对的, 独立于一切的, 就算他既不生子女, 也不是被生的, 但还可能另有一个像他一样也具有他所具有的一切常德。这节经文排除这个疑虑。经上说, 没有一个与他同样的。人的理性也要求全宇宙只有一个创造者和支配者。宇宙间无处不在的完美秩序导致这一必然的结论, 即全宇宙一定有一个统一的支配规律, 这个规律和设计的一致性和统一性证明并显示了造物主的一致性 (21:23)。因此这一经章连根铲除了种种形式的多神主义的信仰--------相信有两个、三个或更多个创造者, 或相信有同性质的存在与安拉共存。这是 «古兰经» 中所提出的有关最高存在的卓越解说, 其他启示经典甚至丝毫没有涉及到这样的解说的壮丽、崇高和威严。
پہلے توحید ذاتی کا ذکر کیا تھا‘ اب توحید صفاتی کو بیان کیا ہے۔ یاد رکھنا چاہیئے کہ صفات میں شریک ہونے کے یہ معنے نہیں کہ اس کے مشابہ کوئی حرکت انسان سے نہیں ہوتی۔ انسان بھی بصیر اور سمیع ہے اور خداتعالیٰ بھی بصیر اور سمیع ہے۔ پس بظاہر تو یہ ایک اشتراک نظر آتا ہے۔ لیکن خداتعالیٰ بصیر ہے مگر آنکھوں سے نہیں دیکھتا اور خدا سمیع ہے مگر کانوں سے نہیں سنتا۔ وہ اپنی ذات میں بغیر آلات کے دیکھنے والا اور بغیر آلات کے سننے والا ہے۔ پس گو انسان بصیر اور سمیع ہے مگر اس کی صفات میں شریک قرار نہیں پا سکتا۔
42:12.
This verse disposes of a possible doubt to which the previous verses might have given rise. Granted that Allah is One, Alone, Absolute and Independent of all, and granted that He neither begets nor is He begotten, but there might be in existence another being who, like Him, might also be possessing all the attributes He possesses. The verse removes this misgiving. It says that there is none like Allah. Human reason also demands that there should be only One Creator and Controller of the whole universe. The perfect order that pervades and permeates it leads to the inevitable result that one uniform law must govern it, and the unity and uniformity of the law and the design proves and proclaims the Unity of the Maker (21:23). Thus the Surah cuts at the root of all polytheistic beliefs that are to be found in one form or other in other Faiths—belief in two, three or more gods, or the belief that soul and matter coexist with Allah. This is the sublime definition of the Supreme Being as given in the Qur
Commentary:
This verse disposes of a possible doubt that the previous verses might have created: Granted that Allah is One, Alone, Absolute and Independent of all and that He neither begets nor is He begotten, but there might be in existence another being who, like Him, might also possess all the attributes He possesses. The verse effectively removes this misgiving. It says that there is none like Allah. Human reason demands, and the Quran has conceded the reasonableness of this demand, that there should be One Creator and Controller of the whole universe. The perfect order that pervades and permeates it leads to the inevitable result that one uniform law must govern it, and the unity and uniformity of the law and the design proves and proclaims the Unity of its Maker (21:23). Thus the Surah cuts at the root of all polytheistic beliefs that exist in one form or other in other faiths—belief in two, three or more gods, or the belief that soul and matter or any other thing co-exists with Allah.
God, as conceived and held out by Islam, is a personal God and not a mere philosophical conception; One, Alone, Unique, Eternal and Absolute, without beginning or end, Incomparable, above the need of being succeeded by anyone, nor ever having succeeded anyone. This is the sublime definition of the Supreme Being as given in the Quran; and nothing in any other revealed Scripture touches even the fringes of the beauty, sublimity and majesty of this definition.
b
42:12.
1823
这节经文解除了以上几节经文引起的可能的疑问。就算安拉是独一的, 唯一的, 绝对的, 独立于一切的, 就算他既不生子女, 也不是被生的, 但还可能另有一个像他一样也具有他所具有的一切常德。这节经文排除这个疑虑。经上说, 没有一个与他同样的。人的理性也要求全宇宙只有一个创造者和支配者。宇宙间无处不在的完美秩序导致这一必然的结论, 即全宇宙一定有一个统一的支配规律, 这个规律和设计的一致性和统一性证明并显示了造物主的一致性 (21:23)。因此这一经章连根铲除了种种形式的多神主义的信仰--------相信有两个、三个或更多个创造者, 或相信有同性质的存在与安拉共存。这是 «古兰经» 中所提出的有关最高存在的卓越解说, 其他启示经典甚至丝毫没有涉及到这样的解说的壮丽、崇高和威严。
3
پہلے توحید ذاتی کا ذکر کیا تھا‘ اب توحید صفاتی کو بیان کیا ہے۔ یاد رکھنا چاہیئے کہ صفات میں شریک ہونے کے یہ معنے نہیں کہ اس کے مشابہ کوئی حرکت انسان سے نہیں ہوتی۔ انسان بھی بصیر اور سمیع ہے اور خداتعالیٰ بھی بصیر اور سمیع ہے۔ پس بظاہر تو یہ ایک اشتراک نظر آتا ہے۔ لیکن خداتعالیٰ بصیر ہے مگر آنکھوں سے نہیں دیکھتا اور خدا سمیع ہے مگر کانوں سے نہیں سنتا۔ وہ اپنی ذات میں بغیر آلات کے دیکھنے والا اور بغیر آلات کے سننے والا ہے۔ پس گو انسان بصیر اور سمیع ہے مگر اس کی صفات میں شریک قرار نہیں پا سکتا۔
4870
Commentary:
This verse disposes of a possible doubt that the previous verses might have created: Granted that Allah is One, Alone, Absolute and Independent of all and that He neither begets nor is He begotten, but there might be in existence another being who, like Him, might also possess all the attributes He possesses. The verse effectively removes this misgiving. It says that there is none like Allah. Human reason demands, and the Quran has conceded the reasonableness of this demand, that there should be One Creator and Controller of the whole universe. The perfect order that pervades and permeates it leads to the inevitable result that one uniform law must govern it, and the unity and uniformity of the law and the design proves and proclaims the Unity of its Maker (21:23). Thus the Surah cuts at the root of all polytheistic beliefs that exist in one form or other in other faiths—belief in two, three or more gods, or the belief that soul and matter or any other thing co-exists with Allah.
God, as conceived and held out by Islam, is a personal God and not a mere philosophical conception; One, Alone, Unique, Eternal and Absolute, without beginning or end, Incomparable, above the need of being succeeded by anyone, nor ever having succeeded anyone. This is the sublime definition of the Supreme Being as given in the Quran; and nothing in any other revealed Scripture touches even the fringes of the beauty, sublimity and majesty of this definition.
b
42:12.
3469
This verse disposes of a possible doubt to which the previous verses might have given rise. Granted that Allah is One, Alone, Absolute and Independent of all, and granted that He neither begets nor is He begotten, but there might be in existence another being who, like Him, might also be possessing all the attributes He possesses. The verse removes this misgiving. It says that there is none like Allah. Human reason also demands that there should be only One Creator and Controller of the whole universe. The perfect order that pervades and permeates it leads to the inevitable result that one uniform law must govern it, and the unity and uniformity of the law and the design proves and proclaims the Unity of the Maker (21:23). Thus the Surah cuts at the root of all polytheistic beliefs that are to be found in one form or other in other Faiths—belief in two, three or more gods, or the belief that soul and matter coexist with Allah. This is the sublime definition of the Supreme Being as given in the Qur