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Surah 68. Al-Qalam, Ayah 4



وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ


Asad : for, behold, thou keepest indeed to a sublime way of life;4
Malik : You are of the highest noble character.
Pickthall : And lo! thou art of a tremendous nature.
Yusuf Ali : And thou (standest) on an exalted standard of character.
Transliteration : Wainnaka laAAala khuluqin AAatheemin
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  Syed Husain    
  3 years 32 weeks ago
“You are of the highest noble character” The definition for khuluqun adheeym given by Asad [ http://alim.org/library/quran/ayah/compare/68/4 ] is very accurate. The point regarding Isma al-Anbiyya, however, is whether or not this description excludes the Prophet (s) from making any type of mistake. Regarding technical issues there is nothing in the meaning of this ayah which would indicate the Prophet (s) cannot err. The comment regarding the ayah in Surah An-Najm [ http://alim.org/library/quran/ayah/compare/53/3 ] discusses that the scope of the wahiy is not technical issues. Hence, having a character which is described as the embodiment of the Quran does not allude to anything regarding one’s ability in technical or worldly issues. Regarding missing a prayer in regards to the discussion pertaining to the hadith in Bukhari [ http://alim.org/library/hadith/shb/321/2 ], the question is missing a prayer unintentionally a sin according to the Quran and hence would be in contradiction with the description khulqun Adheeym? As discussed in the previously mentioned link, and also here [http://alim.org/library/hadith/fiq/FQS/1/89 ] its not a sin and hence there is no conflict with the Prophet (s) having khuluqun adheeym and the idea that he unintentionally missed a prayer.
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  Ali Naqvi   in reply to Syed Husain 
  3 years 31 weeks ago
Asad   
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Asad 4 The term khuluq, rendered by me as "way of life", describes a person's "character", "innate disposition" or "nature" in the widest sense of these concepts, as well as "habitual behaviour" which becomes, as it were, one's "second nature" (Taj al-'Arus). My identification of khuluq with "way of life" is based on the explanation of the above verse by 'Abd Allah ibn 'Abbas (as quoted by Tabari), stating that this term is here synonymous with din: and we must remember that one of the primary significances of the latter term is "a way [or "manner"] of behaviour" or "of acting" (Qamus). Moreover, we have several well-authenticated Traditions according to which Muhammad's widow 'A'ishah, speaking of the Prophet many years after his death, repeatedly stressed that "his way of life (khuluq) was the Qur'an" (Muslim, Tabari and Hakim, on the authority of Sa'id ibn Hisham; Ibn Hanbal, Abu Da'ud and Nasa'i, on the authority of Al-Hasan al-Basri; Tabari, on the authority of Qatadah and Jubayr ibn Nufayl; and several other compilations).

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