ROOT ظ ن ن
56 verses • 30 derived words
📖 Lane's Lexicon
Classical definitions for root ظنن
Morphology Tree
Lemmas and their derived stems found in the Quran.
ظَنَّ
Lemmaظَنّ
LemmaOther / General
Occurrences in Quran
Found 56 verses containing words derived from "Z n n".
ٱلَّذِينَ يَظُنُّونَ أَنَّهُم مُّلَٰقُوا۟ رَبِّهِمْ وَأَنَّهُمْ إِلَيْهِ رَٰجِعُونَ
2:224, 250; 11:30; 18:111; 29:6; 84:7.
ظَنَّ کے معنے عربی زبان میں یقین کرنے کے بھی ہوتے ہیں۔ مفردات راغب (لغت کی مشہور کتاب) میں لکھا ہے کہ آیت یَظُنُّوْنَ اَنَّھُمْ مُّلٰـقُوْا رَبِّھِمْ میں یہی معنے مراد ہیں۔ ہم نے بھی ترجمہ میں انہی معنوں کو مدِّنظر رکھا ہے۔
2:224, 250; 11:30; 18:111; 29:6; 84:7.
2:224, 250; 11:30; 18:111: 29:6; 84:7.
Important Words:
یظنون (know for certain) is derived from ظن which expresses two contrary meanings, sometimes implying doubt and uncertainty, and sometimes certainty and knowledge (Aqrab). Evidently, it is in the latter sense that the word has been used in this verse.
Commentary:
This verse explains the word خاشعین (the humble) occurring in the preceding verse. God says that in His sight خاشعین are those people who have complete faith in Him and are sure of meeting Him one day. Such people have the strength of their conviction and do not falter before opposition.
The words, they will meet their Lord, refer to the meeting with God which holy men enjoy in this life, while the words, to Him will they return, refer to the complete nearness to God which such men will attain in the life to come.
d
2:224, 250; 11:30; 18:111; 29:6; 84:7.
3
ظَنَّ کے معنے عربی زبان میں یقین کرنے کے بھی ہوتے ہیں۔ مفردات راغب (لغت کی مشہور کتاب) میں لکھا ہے کہ آیت یَظُنُّوْنَ اَنَّھُمْ مُّلٰـقُوْا رَبِّھِمْ میں یہی معنے مراد ہیں۔ ہم نے بھی ترجمہ میں انہی معنوں کو مدِّنظر رکھا ہے۔
a
2:224, 250; 11:30; 18:111: 29:6; 84:7.
53
Important Words:
یظنون (know for certain) is derived from ظن which expresses two contrary meanings, sometimes implying doubt and uncertainty, and sometimes certainty and knowledge (Aqrab). Evidently, it is in the latter sense that the word has been used in this verse.
Commentary:
This verse explains the word خاشعین (the humble) occurring in the preceding verse. God says that in His sight خاشعین are those people who have complete faith in Him and are sure of meeting Him one day. Such people have the strength of their conviction and do not falter before opposition.
The words, they will meet their Lord, refer to the meeting with God which holy men enjoy in this life, while the words, to Him will they return, refer to the complete nearness to God which such men will attain in the life to come.
a
2:224, 250; 11:30; 18:111; 29:6; 84:7.
وَمِنْهُمْ أُمِّيُّونَ لَا يَعْلَمُونَ ٱلْكِتَٰبَ إِلَّآ أَمَانِىَّ وَإِنْ هُمْ إِلَّا يَظُنُّونَ
Ummiyyun signifies those who follow no revealed Book. The word is plural of Ummiyy which means, one who cannot read or write.
Important Words:
امیون (illiterate persons) is the plural of امی which means, one who can neither write nor read. The word is said to have been derived from ام (mother), for an امی (illiterate person) continues, as it were, the same as when born of his mother (Aqrab). امیalso signifies: (1) one not having a revealed Scripture; (2) one belonging to the Arab nation (Lane).
امانی (false notions) derived from منی is the plural of امنیة meaning: (1) a desire; (2) an object of desire; (3) falsehood; (4) reading or recitation (Aqrab).
Commentary:
There is yet a third class among the Jews who have no knowledge of the Book at all. They have only their own false notions or desires, and, instead of trying to understand the Book and basing their faith on conviction, they depend upon their own whims. Their knowledge is not based on God’s Book. They rather twist the Book according to their own vain desires and false notions. It is a case of the wish being father to the thought. As the word also means, reading or recitation, the verse in this sense would mean that the Jews only know the letter of the Law and have lost all contact with its spirit. They read the Book but do not understand it.
85
Important Words:
امیون (illiterate persons) is the plural of امی which means, one who can neither write nor read. The word is said to have been derived from ام (mother), for an امی (illiterate person) continues, as it were, the same as when born of his mother (Aqrab). امیalso signifies: (1) one not having a revealed Scripture; (2) one belonging to the Arab nation (Lane).
امانی (false notions) derived from منی is the plural of امنیة meaning: (1) a desire; (2) an object of desire; (3) falsehood; (4) reading or recitation (Aqrab).
Commentary:
There is yet a third class among the Jews who have no knowledge of the Book at all. They have only their own false notions or desires, and, instead of trying to understand the Book and basing their faith on conviction, they depend upon their own whims. Their knowledge is not based on God’s Book. They rather twist the Book according to their own vain desires and false notions. It is a case of the wish being father to the thought. As the word also means, reading or recitation, the verse in this sense would mean that the Jews only know the letter of the Law and have lost all contact with its spirit. They read the Book but do not understand it.
113A
Ummiyyun signifies those who follow no revealed Book. The word is plural of Ummiyy which means, one who cannot read or write.
فَإِن طَلَّقَهَا فَلَا تَحِلُّ لَهُۥ مِنۢ بَعْدُ حَتَّىٰ تَنكِحَ زَوْجًا غَيْرَهُۥ ۗ فَإِن طَلَّقَهَا فَلَا جُنَاحَ عَلَيْهِمَآ أَن يَتَرَاجَعَآ إِن ظَنَّآ أَن يُقِيمَا حُدُودَ ٱللَّهِ ۗ وَتِلْكَ حُدُودُ ٱللَّهِ يُبَيِّنُهَا لِقَوْمٍ يَعْلَمُونَ
这节经文述及第三次和最终一次离婚。在该次离婚后, 丈夫再也无权与妻子破镜重圆, 除非那离了婚的女人再嫁另一个男人并建立夫妻关系, 然后又与他正式离婚, 或者他死了, 使她有自由再嫁另一个男人。藉着离婚法律中包括这一条款, 伊斯兰教一方面提高婚姻关系的严肃性, 另一方面, 也给一度过着夫妻生活的两个人提供一个重新结合的机会, 虽然机会是很小的。
This verse refers to the third and final divorce after which the husband loses all right of reunion with his wife unless the divorced woman marries another man and establishes conjugal relations with him, and is then formally divorced by him or he dies, leaving her free to marry another man. By the inclusion of this provision in the law of divorce Islam has, on the one hand, enhanced the sanctity of the marriage tie which must not be trifled with; and, on the other, it has afforded yet another, though extremely remote, opportunity to the couple who once had lived as husband and wife to become reunited if they so desire.
Important Words:
یتراجعا (return to each other) is derived from رجع i.e. he returned; the word is used to indicate the coming together of people after their dispersal or separation, as they say تراجع القوم i.e. the people returned to the place from where they separated or left (Aqrab).
یقیما (observe) is derived from اقام which means, he made a thing stand upright; he observed or duly performed a religious commandment or duty, etc. (Lane). See also under 2:4.
تنکح (she marries) is derived from نکح. They say نکح or نکحت meaning (1) he or she married a spouse; (2) he or she had sexual intercourse with his or her spouse. In the present verse the word is used in the latter sense. See also 2:222.
Commentary:
This verse refers to the third and final pronouncement of divorce after which the husband loses all right of reunion with his wife unless the divorced woman marries another man and establishes conjugal relations with him, and is then formally divorced by him or he dies, leaving her free to marry another man. By the inclusion of this provision in the law of divorce, Islam has, on the one hand, enhanced the sanctity of the marriage tie which must not be trifled with and has declared unlawful the evil practice of حلالة (halalah); and, on the other, it has afforded yet another opportunity to the couple who once had lived as husband and wife to become reunited if they so desired. The practice of halalah referred to above consists in a divorced woman marrying a man, other than her former husband, with the object of obtaining divorce from him and thereby making herself lawful for the former husband. Islam condemns this practice as a thing accursed (Tirmidhi ch. on Nikah) and enjoins that marriage with and divorce from another husband must both be genuine.
173
这节经文述及第三次和最终一次离婚。在该次离婚后, 丈夫再也无权与妻子破镜重圆, 除非那离了婚的女人再嫁另一个男人并建立夫妻关系, 然后又与他正式离婚, 或者他死了, 使她有自由再嫁另一个男人。藉着离婚法律中包括这一条款, 伊斯兰教一方面提高婚姻关系的严肃性, 另一方面, 也给一度过着夫妻生活的两个人提供一个重新结合的机会, 虽然机会是很小的。
237
Important Words:
یتراجعا (return to each other) is derived from رجع i.e. he returned; the word is used to indicate the coming together of people after their dispersal or separation, as they say تراجع القوم i.e. the people returned to the place from where they separated or left (Aqrab).
یقیما (observe) is derived from اقام which means, he made a thing stand upright; he observed or duly performed a religious commandment or duty, etc. (Lane). See also under 2:4.
تنکح (she marries) is derived from نکح. They say نکح or نکحت meaning (1) he or she married a spouse; (2) he or she had sexual intercourse with his or her spouse. In the present verse the word is used in the latter sense. See also 2:222.
Commentary:
This verse refers to the third and final pronouncement of divorce after which the husband loses all right of reunion with his wife unless the divorced woman marries another man and establishes conjugal relations with him, and is then formally divorced by him or he dies, leaving her free to marry another man. By the inclusion of this provision in the law of divorce, Islam has, on the one hand, enhanced the sanctity of the marriage tie which must not be trifled with and has declared unlawful the evil practice of حلالة (halalah); and, on the other, it has afforded yet another opportunity to the couple who once had lived as husband and wife to become reunited if they so desired. The practice of halalah referred to above consists in a divorced woman marrying a man, other than her former husband, with the object of obtaining divorce from him and thereby making herself lawful for the former husband. Islam condemns this practice as a thing accursed (Tirmidhi ch. on Nikah) and enjoins that marriage with and divorce from another husband must both be genuine.
283
This verse refers to the third and final divorce after which the husband loses all right of reunion with his wife unless the divorced woman marries another man and establishes conjugal relations with him, and is then formally divorced by him or he dies, leaving her free to marry another man. By the inclusion of this provision in the law of divorce Islam has, on the one hand, enhanced the sanctity of the marriage tie which must not be trifled with; and, on the other, it has afforded yet another, though extremely remote, opportunity to the couple who once had lived as husband and wife to become reunited if they so desire.
فَلَمَّا فَصَلَ طَالُوتُ بِٱلْجُنُودِ قَالَ إِنَّ ٱللَّهَ مُبْتَلِيكُم بِنَهَرٍ فَمَن شَرِبَ مِنْهُ فَلَيْسَ مِنِّى وَمَن لَّمْ يَطْعَمْهُ فَإِنَّهُۥ مِنِّىٓ إِلَّا مَنِ ٱغْتَرَفَ غُرْفَةًۢ بِيَدِهِۦ ۚ فَشَرِبُوا۟ مِنْهُ إِلَّا قَلِيلًا مِّنْهُمْ ۚ فَلَمَّا جَاوَزَهُۥ هُوَ وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ قَالُوا۟ لَا طَاقَةَ لَنَا ٱلْيَوْمَ بِجَالُوتَ وَجُنُودِهِۦ ۚ قَالَ ٱلَّذِينَ يَظُنُّونَ أَنَّهُم مُّلَٰقُوا۟ ٱللَّهِ كَم مِّن فِئَةٍ قَلِيلَةٍ غَلَبَتْ فِئَةً كَثِيرَةًۢ بِإِذْنِ ٱللَّهِ ۗ وَٱللَّهُ مَعَ ٱلصَّٰبِرِينَ
3:124; 8:66.
فَصَلَ الرَّجُلُ عَنِ الْبَلْدَۃِ کے معنے ہیں خَرَجَ مِنْہُ۔ شہر سے نکلا۔ (اقرب)
نَھَر کا ترجمہ ندی کیا گیا ہے۔ لیکن ھَاء کی زبر سے جب یہ لفظ ہو تو اس کے دو معنے ہوتے ہیں۔ (۱) ندی (۲) فراخی اور وسعت (مفردات) چنانچہ کہتے ہیں۔ نَھَرٌ نَھِرٌ بہت پانی والی ندی (مفردات) اس آیت میں دونوں معنے ہی لگ سکتے ہیں۔ اگر فراخی اور وسعت کے معنے کیے جائیں تو آیت کا یہ مطلب ہوگا کہ اللہ تعالیٰ نے بادشاہ کے ذریعہ سے فوجیوں کو اطلاع دی کہ تمہارا امتحان مال و دولت سے لیا جائے گا۔ اگر تم مال و دولت کے پیچھے پڑ گئے تو خداتعالیٰ کا کام نہ کر سکو گے اور اگر تم مال و دولت سے متاثر نہ ہوئے تو تم کو کامیابی ہوگی۔ جیسا کہ پہلے نوٹ میں بتایا جا چکا ہے۔ طالوت سے مراد جدعو
3:124; 8:66.
The exception of a handful of water was made with a twofold purpose: (1) To afford the marching force some essential physical relief by permitting them to moisten their parched throats, but at the same time to prevent them from drinking freely, which would have damped their spirits and made them negligent of the enemy; (2) To make the trial all the more tantalizing, for in many cases it is easier for a person to withhold himself from a thing altogether than to use it in a strictly limited measure. See Judg. 7: 5, 6. The word Nahar also means "plenty." In this sense of the word the verse signifies that they would be tried by "plenty;" those who succumbed to its temptations would no longer be fit to carry on God’s work, but those who used it with restraint would achieve success.
Jalut is an attributive name meaning, a person or a people who are unruly and go about attacking and assaulting others. In the Bible the parallel name is Goliath (I Sam. 17: 4) which means, "running, ravaging and destroying spirits," or "a leader" or "a giant" (Enc. Bib.; Jew. Enc.). The Bible uses the name about one individual but really the word signifies a party of ruthless freebooters, though it may also be applied to certain individuals symbolizing the characteristics of the party. The Qur’an appears to have used it in both these senses in the verses under comment.
3:124; 8:66.
Important Words:
نـھر (river). The verb نـھر means, it flowed with force. They say نـھر الدام i.e. the blood poured forth with force. نـھر الماء means, the water poured forth in the land and cut out a channel for itself. النـھر (an-nahr) means, a body of flowing water, i.e. stream or river; channel through which such water flows. النھر (an-nahr) means, (1) plenty and abundance; (2) a river channel; (3) a river (Aqrab).
الجنود (forces) is the plural of الجـند. They say جند الجنود i.e. he collected or gathered together his forces. الجند means, a force or an army ; helpers (Aqrab).
جالوت (Jalut) is derived from جال i.e. he ran about without stopping. They say جال الفرس فی المیدان i.e. the horse galloped about in the field, sometimes going this way and sometimes that way. جال القوم جولة means, the people drew back and then made a joint onslaught. جال بعضھم علی بعض means, they assailed or assaulted one another in battle, etc. (Aqrab & Taj). Thus جالوت is an attributive name meaning, a person or a people who is unruly and moves about attacking and assaulting others. In the Bible the parallel name is Goliath (1 Sam. 17:4) which means, "running, ravaging and destroying spirits" or "a leader or a giant" (Enc. Bib. and Jew. Enc.). The Bible uses the name about one individual but really the word signifies a party of ruthless freebooters, though it may also be applied to certain individuals symbolizing the characteristics of the party. The Quran appears to have used it in both these senses in the verses under comment.
Commentary:
Self-control and discipline are the key to most successes, and possession of these qualities is necessary to successfully meet God’s trials. The present verse speaks of one such trial. The exception of a handful of water was made with a twofold purpose: (1) to afford the marching force an essential physical relief by permitting them to moisten their parched throats, but at the same time to prevent them from drinking freely, which would have damped their spirits and made them negligent of the enemy; and (2) to make the trial all the more tantalizing, for in many cases it is easier to withhold from a thing altogether than to use it in a strictly limited measure. The Bible mentions the incident in Judg. 7:5-6.
The concluding clause, i.e. how many a small party has triumphed over a large party by Allah’s command, contains a mighty lesson of hope for the righteous. When God wills a thing, numbers do not matter. The truth of this statement has been borne out by history in all ages.
The Jalut spoken of in this verse does not signify a person but a people, while the word جنود (forces) points to the helpers and associates of these people. The Bible refers to Jalut under the name of Midianites who pillaged and harassed the Israelites and destroyed their land for several years (Judg. 6:1-6). The Amalekites and all the eastern tribes assisted the Midianites in their raids (Judg. 6:1) and formed "the forces" referred to in the verse.
a
3:124; 8:66.
1
فَصَلَ الرَّجُلُ عَنِ الْبَلْدَۃِ کے معنے ہیں خَرَجَ مِنْہُ۔ شہر سے نکلا۔ (اقرب)
2
نَھَر کا ترجمہ ندی کیا گیا ہے۔ لیکن ھَاء کی زبر سے جب یہ لفظ ہو تو اس کے دو معنے ہوتے ہیں۔ (۱) ندی (۲) فراخی اور وسعت (مفردات) چنانچہ کہتے ہیں۔ نَھَرٌ نَھِرٌ بہت پانی والی ندی (مفردات) اس آیت میں دونوں معنے ہی لگ سکتے ہیں۔ اگر فراخی اور وسعت کے معنے کیے جائیں تو آیت کا یہ مطلب ہوگا کہ اللہ تعالیٰ نے بادشاہ کے ذریعہ سے فوجیوں کو اطلاع دی کہ تمہارا امتحان مال و دولت سے لیا جائے گا۔ اگر تم مال و دولت کے پیچھے پڑ گئے تو خداتعالیٰ کا کام نہ کر سکو گے اور اگر تم مال و دولت سے متاثر نہ ہوئے تو تم کو کامیابی ہوگی۔ جیسا کہ پہلے نوٹ میں بتایا جا چکا ہے۔ طالوت سے مراد جدعو
a
3:124; 8:66.
256
Important Words:
نـھر (river). The verb نـھر means, it flowed with force. They say نـھر الدام i.e. the blood poured forth with force. نـھر الماء means, the water poured forth in the land and cut out a channel for itself. النـھر (an-nahr) means, a body of flowing water, i.e. stream or river; channel through which such water flows. النھر (an-nahr) means, (1) plenty and abundance; (2) a river channel; (3) a river (Aqrab).
الجنود (forces) is the plural of الجـند. They say جند الجنود i.e. he collected or gathered together his forces. الجند means, a force or an army ; helpers (Aqrab).
جالوت (Jalut) is derived from جال i.e. he ran about without stopping. They say جال الفرس فی المیدان i.e. the horse galloped about in the field, sometimes going this way and sometimes that way. جال القوم جولة means, the people drew back and then made a joint onslaught. جال بعضھم علی بعض means, they assailed or assaulted one another in battle, etc. (Aqrab & Taj). Thus جالوت is an attributive name meaning, a person or a people who is unruly and moves about attacking and assaulting others. In the Bible the parallel name is Goliath (1 Sam. 17:4) which means, "running, ravaging and destroying spirits" or "a leader or a giant" (Enc. Bib. and Jew. Enc.). The Bible uses the name about one individual but really the word signifies a party of ruthless freebooters, though it may also be applied to certain individuals symbolizing the characteristics of the party. The Quran appears to have used it in both these senses in the verses under comment.
Commentary:
Self-control and discipline are the key to most successes, and possession of these qualities is necessary to successfully meet God’s trials. The present verse speaks of one such trial. The exception of a handful of water was made with a twofold purpose: (1) to afford the marching force an essential physical relief by permitting them to moisten their parched throats, but at the same time to prevent them from drinking freely, which would have damped their spirits and made them negligent of the enemy; and (2) to make the trial all the more tantalizing, for in many cases it is easier to withhold from a thing altogether than to use it in a strictly limited measure. The Bible mentions the incident in Judg. 7:5-6.
The concluding clause, i.e. how many a small party has triumphed over a large party by Allah’s command, contains a mighty lesson of hope for the righteous. When God wills a thing, numbers do not matter. The truth of this statement has been borne out by history in all ages.
The Jalut spoken of in this verse does not signify a person but a people, while the word جنود (forces) points to the helpers and associates of these people. The Bible refers to Jalut under the name of Midianites who pillaged and harassed the Israelites and destroyed their land for several years (Judg. 6:1-6). The Amalekites and all the eastern tribes assisted the Midianites in their raids (Judg. 6:1) and formed "the forces" referred to in the verse.
a
3:124; 8:66.
310
The exception of a handful of water was made with a twofold purpose: (1) To afford the marching force some essential physical relief by permitting them to moisten their parched throats, but at the same time to prevent them from drinking freely, which would have damped their spirits and made them negligent of the enemy; (2) To make the trial all the more tantalizing, for in many cases it is easier for a person to withhold himself from a thing altogether than to use it in a strictly limited measure. See Judg. 7: 5, 6. The word Nahar also means "plenty." In this sense of the word the verse signifies that they would be tried by "plenty;" those who succumbed to its temptations would no longer be fit to carry on God’s work, but those who used it with restraint would achieve success.
310A
Jalut is an attributive name meaning, a person or a people who are unruly and go about attacking and assaulting others. In the Bible the parallel name is Goliath (I Sam. 17: 4) which means, "running, ravaging and destroying spirits," or "a leader" or "a giant" (Enc. Bib.; Jew. Enc.). The Bible uses the name about one individual but really the word signifies a party of ruthless freebooters, though it may also be applied to certain individuals symbolizing the characteristics of the party. The Qur’an appears to have used it in both these senses in the verses under comment.
ثُمَّ أَنزَلَ عَلَيْكُم مِّنۢ بَعْدِ ٱلْغَمِّ أَمَنَةً نُّعَاسًا يَغْشَىٰ طَآئِفَةً مِّنكُمْ ۖ وَطَآئِفَةٌ قَدْ أَهَمَّتْهُمْ أَنفُسُهُمْ يَظُنُّونَ بِٱللَّهِ غَيْرَ ٱلْحَقِّ ظَنَّ ٱلْجَٰهِلِيَّةِ ۖ يَقُولُونَ هَل لَّنَا مِنَ ٱلْأَمْرِ مِن شَىْءٍ ۗ قُلْ إِنَّ ٱلْأَمْرَ كُلَّهُۥ لِلَّهِ ۗ يُخْفُونَ فِىٓ أَنفُسِهِم مَّا لَا يُبْدُونَ لَكَ ۖ يَقُولُونَ لَوْ كَانَ لَنَا مِنَ ٱلْأَمْرِ شَىْءٌ مَّا قُتِلْنَا هَٰهُنَا ۗ قُل لَّوْ كُنتُمْ فِى بُيُوتِكُمْ لَبَرَزَ ٱلَّذِينَ كُتِبَ عَلَيْهِمُ ٱلْقَتْلُ إِلَىٰ مَضَاجِعِهِمْ ۖ وَلِيَبْتَلِىَ ٱللَّهُ مَا فِى صُدُورِكُمْ وَلِيُمَحِّصَ مَا فِى قُلُوبِكُمْ ۗ وَٱللَّهُ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ
3:169.
8:12.
قَتْل (Qatl) 在此用作قِتَال (Qital) 的意思, 即 “打仗” (Muhit和Kashshaf参见2:192 和Jarir 3:155。
使用 “长眠的地方” 这个词, 一方面要说明伪信者可鄙的懦弱, 另一方面要说明信者的坚定献身。它提醒伪信者, 当他们逃离后回到麦地那, 想着在这种情况下参战肯定要死亡的时候, 信者的坚定信仰却是这样的: 即使伪信者一开始就不向前行进, 信者却会愉快地走向战场--------正如所认为的那样--------死亡之地。这一切发生的事情都会使安拉涤除信者心中所有的罪恶。
یعنی انہیں اپنی جانوں کی فکر پڑی ہوئی تھی۔ دین اسلام کی عزت کا خیال نہ تھا۔
3:169.
8:12.
The reference in the verse is again to the Battle of Uhud. Abu Talhah says, "I lifted my head on the day of Uhud and began to look about, and saw that there was none among us on that day whose head had not bent down on account of slumber" (Kathir ii. 303). As sleep or slumber is a sign of mental peace and tranquillity, the Qur’an refers to the incident as a Divine favour. The incident evidently occurred when the battle was practically over and the Muslims had returned to the neighbouring hill.
The reference is to the Hypocrites who had remained behind at Medina. They were more concerned about their own security than about the honour of Islam and the security of the Holy Prophet and the Muslims. The words, we should not have been killed here, occurring a few lines further, mean, "If we had any voice in the determination of affairs and if our advice had been accepted, we, i.e. our brethren, would not have been killed in the battle," the insinuation being that the Muslims were foolish enough to march to the battlefield against heavy odds, while they (the Hypocrites) had wisely refrained from going with them. According to Quranic idiom the slaying of one’s self sometimes signifies the slaying of one’s brethren or companions (2:55, 2:86).
Qatl has been used here in the sense of, Qital, i.e. fighting (Muhit & Kashshaf). See 2:192 and Jarir under 3:155.
The word "death-beds" has been used in order to point to the abject cowardice of the Hypocrites on the one hand, and the steadfast devotion of the believers on the other. It reminds the Hypocrites that while they had deserted and returned to Medina, thinking that fighting in the circumstances was sure death, such was the firm faith of the believers that even if they (the Hypocrites) had kept back from the very beginning they (the believers) would have cheerfully gone forth to the battlefield—or the place of death, as it was thought to be. All this happened that God might purify the Faithful.
8:12.
3:169.
Important Words:
امر (government) means: (1) order or command; (2) matter or affair; (3) state or condition; (4) authority, government or management. اولوا الامر means, those who hold command or exercise authority (Aqrab).
قتل (fighting) being noun-infinitive means both to kill and to be killed. Another reading of the word قتل here is قتال(Muhit iii. 90 & Kashshaf) which shows that the word قتل (qatl) has been used here in the sense of fighting and not killing. The word has been used elsewhere also in the Quran in the sense of fighting (see 2:192). See also Jarir under 3:155.
Commentary:
The words, a slumber that overcame a party of you, refer to an incident connected with the Battle of Uhud. AbuTalhah says, "I lifted my head on the day of Uhud and began to look about, and there was none among us on that day but was bending down his head with slumber." This incident has been narrated by Tirmidhi, Nasa’i and others (see Kathir, ii. 303). As sleep or slumber is a symbol of a peaceful condition, being a sign of hearts that are calm and at rest, the Quran refers to this incident as a sort of favour. The incident evidently occurred when the battle was practically over and the Muslims had returned to the neighbouring height.
The reference in the words, the other party, is to the hypocrites who were at Medina and who had not taken part in the battle. When they heard of the reverse which overtook the Muslims and of the reported death of the Holy Prophet, they, in spite of rejoicing at the misfortune that had befallen the Muslims, became anxious about their own lives and feared what would happen to them in case the Meccans should attack Medina. The words cannot apply to the party of Muslims that took part in the battle, of whom the Quran says, He has surely pardoned you and Allah is gracious to the believers (3:153 above).
The words, Is there for us any part in the government of affairs? uttered by the hypocrites mean, "nobody listens to our opinion in matters of administration; we had advised the Muslims not to go out of Medina to fight, but our advice was ignored, with the result that they were defeated." The sentence might also mean, "now, (i.e. after this reverse) real government and power have gone into the hands of the idolaters and nothing has been left for us."
The words, All government belongs to Allah, signify that the decision in all matters rests with God; or that whatever might happen in the intervening period, God has ordained that eventually power and government shall be vouchsafed to Muslims, who will have dominion in the land.
The words, we should not have been killed here, mean, "If we had any voice in the management of affairs and if our advice had been accepted, our brethren would not have been killed in the battle," it being insinuated that while they were wise, the Muslims were simply foolish. The words may also be understood to mean, "if we were to have any government (as the Prophet had promised), we should not have been defeated in the battle." By saying so, the hypocrites hinted that the prophecies of the Holy Prophet regarding the triumph of Islam had turned out to be false.
It may be noted here that by saying, we should not have been killed here, the hypocrites did not evidently mean that they themselves would not have been killed. What they meant was that their brethren or comrades who were killed would not have been killed. This shows that by the slaying of one’s self is sometimes meant the slaying of one’s brethren or companions. This explains the words اقتلوا انفسکم in 2:55, and تقتلون انفسکم in 2:86. See also note on 2:55.
The Divine Words, If you had remained in your homes, refer to the hypocrites; and by the words, those on whom fighting had been enjoined, are meant the true believers. The injunction referred to is contained in 2:191.
In the clause, would have gone forth to their deathbeds, the word مضاجع (deathbeds) has been used in order to point to the abject cowardice of the hypocrites on the one hand, and the steadfast devotion of the true believers on the other. It reminds the hypocrites that whereas they returned to Medina, thinking that fighting in the existing circumstances was sure death, such was the faith of the true believers that even if the hypocrites had kept back from the very beginning they would have cheerfully gone forth to the battlefield, or the place of death, as it was commonly thought to be. All this happened that God might purify and ennoble the Faithful.
a
3:169.
d
8:12.
285
قَتْل (Qatl) 在此用作قِتَال (Qital) 的意思, 即 “打仗” (Muhit和Kashshaf参见2:192 和Jarir 3:155。
286
使用 “长眠的地方” 这个词, 一方面要说明伪信者可鄙的懦弱, 另一方面要说明信者的坚定献身。它提醒伪信者, 当他们逃离后回到麦地那, 想着在这种情况下参战肯定要死亡的时候, 信者的坚定信仰却是这样的: 即使伪信者一开始就不向前行进, 信者却会愉快地走向战场--------正如所认为的那样--------死亡之地。这一切发生的事情都会使安拉涤除信者心中所有的罪恶。
3
یعنی انہیں اپنی جانوں کی فکر پڑی ہوئی تھی۔ دین اسلام کی عزت کا خیال نہ تھا۔
a
8:12.
b
3:169.
437
Important Words:
امر (government) means: (1) order or command; (2) matter or affair; (3) state or condition; (4) authority, government or management. اولوا الامر means, those who hold command or exercise authority (Aqrab).
قتل (fighting) being noun-infinitive means both to kill and to be killed. Another reading of the word قتل here is قتال(Muhit iii. 90 & Kashshaf) which shows that the word قتل (qatl) has been used here in the sense of fighting and not killing. The word has been used elsewhere also in the Quran in the sense of fighting (see 2:192). See also Jarir under 3:155.
Commentary:
The words, a slumber that overcame a party of you, refer to an incident connected with the Battle of Uhud. AbuTalhah says, "I lifted my head on the day of Uhud and began to look about, and there was none among us on that day but was bending down his head with slumber." This incident has been narrated by Tirmidhi, Nasa’i and others (see Kathir, ii. 303). As sleep or slumber is a symbol of a peaceful condition, being a sign of hearts that are calm and at rest, the Quran refers to this incident as a sort of favour. The incident evidently occurred when the battle was practically over and the Muslims had returned to the neighbouring height.
The reference in the words, the other party, is to the hypocrites who were at Medina and who had not taken part in the battle. When they heard of the reverse which overtook the Muslims and of the reported death of the Holy Prophet, they, in spite of rejoicing at the misfortune that had befallen the Muslims, became anxious about their own lives and feared what would happen to them in case the Meccans should attack Medina. The words cannot apply to the party of Muslims that took part in the battle, of whom the Quran says, He has surely pardoned you and Allah is gracious to the believers (3:153 above).
The words, Is there for us any part in the government of affairs? uttered by the hypocrites mean, "nobody listens to our opinion in matters of administration; we had advised the Muslims not to go out of Medina to fight, but our advice was ignored, with the result that they were defeated." The sentence might also mean, "now, (i.e. after this reverse) real government and power have gone into the hands of the idolaters and nothing has been left for us."
The words, All government belongs to Allah, signify that the decision in all matters rests with God; or that whatever might happen in the intervening period, God has ordained that eventually power and government shall be vouchsafed to Muslims, who will have dominion in the land.
The words, we should not have been killed here, mean, "If we had any voice in the management of affairs and if our advice had been accepted, our brethren would not have been killed in the battle," it being insinuated that while they were wise, the Muslims were simply foolish. The words may also be understood to mean, "if we were to have any government (as the Prophet had promised), we should not have been defeated in the battle." By saying so, the hypocrites hinted that the prophecies of the Holy Prophet regarding the triumph of Islam had turned out to be false.
It may be noted here that by saying, we should not have been killed here, the hypocrites did not evidently mean that they themselves would not have been killed. What they meant was that their brethren or comrades who were killed would not have been killed. This shows that by the slaying of one’s self is sometimes meant the slaying of one’s brethren or companions. This explains the words اقتلوا انفسکم in 2:55, and تقتلون انفسکم in 2:86. See also note on 2:55.
The Divine Words, If you had remained in your homes, refer to the hypocrites; and by the words, those on whom fighting had been enjoined, are meant the true believers. The injunction referred to is contained in 2:191.
In the clause, would have gone forth to their deathbeds, the word مضاجع (deathbeds) has been used in order to point to the abject cowardice of the hypocrites on the one hand, and the steadfast devotion of the true believers on the other. It reminds the hypocrites that whereas they returned to Medina, thinking that fighting in the existing circumstances was sure death, such was the faith of the true believers that even if the hypocrites had kept back from the very beginning they would have cheerfully gone forth to the battlefield, or the place of death, as it was commonly thought to be. All this happened that God might purify and ennoble the Faithful.
a
3:169.
b
8:12.
506
The reference in the verse is again to the Battle of Uhud. Abu Talhah says, "I lifted my head on the day of Uhud and began to look about, and saw that there was none among us on that day whose head had not bent down on account of slumber" (Kathir ii. 303). As sleep or slumber is a sign of mental peace and tranquillity, the Qur’an refers to the incident as a Divine favour. The incident evidently occurred when the battle was practically over and the Muslims had returned to the neighbouring hill.
506A
The reference is to the Hypocrites who had remained behind at Medina. They were more concerned about their own security than about the honour of Islam and the security of the Holy Prophet and the Muslims. The words, we should not have been killed here, occurring a few lines further, mean, "If we had any voice in the determination of affairs and if our advice had been accepted, we, i.e. our brethren, would not have been killed in the battle," the insinuation being that the Muslims were foolish enough to march to the battlefield against heavy odds, while they (the Hypocrites) had wisely refrained from going with them. According to Quranic idiom the slaying of one’s self sometimes signifies the slaying of one’s brethren or companions (2:55, 2:86).
506B
Qatl has been used here in the sense of, Qital, i.e. fighting (Muhit & Kashshaf). See 2:192 and Jarir under 3:155.
506C
The word "death-beds" has been used in order to point to the abject cowardice of the Hypocrites on the one hand, and the steadfast devotion of the believers on the other. It reminds the Hypocrites that while they had deserted and returned to Medina, thinking that fighting in the circumstances was sure death, such was the firm faith of the believers that even if they (the Hypocrites) had kept back from the very beginning they (the believers) would have cheerfully gone forth to the battlefield—or the place of death, as it was thought to be. All this happened that God might purify the Faithful.
وَقَوْلِهِمْ إِنَّا قَتَلْنَا ٱلْمَسِيحَ عِيسَى ٱبْنَ مَرْيَمَ رَسُولَ ٱللَّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَٰكِن شُبِّهَ لَهُمْ ۚ وَإِنَّ ٱلَّذِينَ ٱخْتَلَفُوا۟ فِيهِ لَفِى شَكٍّ مِّنْهُ ۚ مَا لَهُم بِهِۦ مِنْ عِلْمٍ إِلَّا ٱتِّبَاعَ ٱلظَّنِّ ۚ وَمَا قَتَلُوهُ يَقِينًۢا
10:37; 53:29.
مَاصَلَبُوْهُ (Ma Salabu-hu) 的意思是, 他们并没有把他钉死在十字架上。صَلَبْ (Salab) 是一种大家都知道的处死法。他们说 صَلَبَ اللِّصَّ (Salabal-Lissa), 那就是说, 他把那窃贼钉死在十字架上。这节经文并未否认伊撒被钉在十字架上这一件事, 但否认他死在十字架上。
شُبِّهَ لَهُمْ (Shubbiha La-hum) 的意思是, 伊撒被得使犹太人看来像钉死在十字架上的那样;或者说伊撒的死对他们来说是一件含糊不清的事。شُبِّهَ عَلَيْهِ الْاَمْرُ (Shubbiha ‘Alaihil-Amru) 意为, 这件事弄得他疑惑不解, 踌躇不决。(Lane)
مَا قَتَلُوْهُ يَقِيْنًا (Ma Qatalu-hu Yaqinan) 意指: (1) 他们没有肯定地杀死了他; (2) 他们没有肯定它 (他们的猜想), 也就是说, 他们并未确实知道伊撒死在十字架上, 因此, 在他们思想上不能确信他们已真正杀死了他。此处 قَتَلُوْهُ (Qatalu-hu) 中的代词 هُ (hu) 指的是名词 ظَنّ (Zann, 猜想)。阿拉伯人说 قَتَلَ الشَّئَ خُبْرًا (Qatalash-Shai’a Khubran), 就是说, 他完全而肯定地知道了这件事, 以致排除了对这件事的一切怀疑的可能性。(Lane, Lisan 与 Mufradat) 从 «古兰经» 中可以清楚地看到, 伊撒并没有死在十字架上, 而是善终的。«福音» 书中所叙述的以下一些事实也给 «古兰经» 的看法提供了有力的证明:
1. 作为安拉的先知, 伊撒不可能死在十字架上, 因为按照 «圣经» 说, “绞死的人是上帝所憎恶的人。” (申命记: 21:23) 2. 他以极痛苦的心情向安拉祷告 “求你把这苦杯 (死在十字架上的) 移去;……” (马可, 14:36; 马太: 26:39; 路加, 22:42); 安拉听到了他的祈祷 (希伯来书 5:7)。3. 他曾经预言过, 像约拿 (犹努司) 那样活着出入鲸腹 (马太: 12:40), 他会留在墓穴中三天后能活着被挖掘出来。4. 他也曾经预言过, 他会去找到那十个失踪的以色列部落 (约拿, 10:16) 即使在伊撒的时候, 犹太人都相信这十个失踪的部落已散失在各地。(约拿7:34, 35) 5. 伊撒在十字架上只吊了大约三个小时 (约拿, 19:14) 一个正常体格的人在这样短的时间内不会死去的。6. 把他从十字架上取下后立刻刺穿了他的一肋, 血水流了出来, 这种迹象说明他肯定是活着的。(约拿, 19:34) 7. 犹太人自己也不能肯定伊撒是否已经死亡, 因为他们要比拉多 (Pilate) 派一个卫兵在他墓穴旁站岗以防止他的门徒夜间来把他偷走, 并且对他们的民众说, “他已从那些死人中间复活。” (马太, 27:64) 8. 所有«福音»书中找不到一份记录能确实证明伊撒从十字架上取下来或放入坟墓时目睹他已经死亡。而且, 在钉死在十字架的现场上没有一个门徒在场。当伊撒被带到刑场上时, 所有的门徒都逃走了。实际情况看来是这样: 比拉多的妻子大概做了个梦, 说 “你千万不要干涉那义人的事”, 比拉多相信伊撒是无辜的。因此他和苦修教会 (Essene Order) 的一个受人尊敬的会员亚利马太 (Arimaethia) 的约瑟夫商量想救伊撒的性命, 因为伊撒在受命作先知之前也是该会的会员。审判伊撒的日子是星期五。比拉多知道翌日是安息日, 被判死刑的人在日落后是不能留放在十字架上的, 因此他故意拖延审判的时间。最后他觉得不得不判伊撒死罪时, 在日落前只有三小时的时候才判决。这样他可以肯定一个健康正常的人留在十字架上这样短的时间内是不会死的。他又特别照顾, 给伊撒喝了混有 “没药” (请看下面注①)的酒或醋使他减轻对痛楚的感觉。吊了三小时后把他从十字架上放下时, 失去了知觉 (可能是给他吃了药醋的影响), 比拉多很快答应了亚利马太的约瑟夫的请求, 把伊撒的身躯交给了他。不像和他一起吊的那两个罪犯那样, 伊撒的骨头没有断碎。约瑟夫把他安置在一块岩石侧面开劈出来的一个宽敞的地方。医生没有作尸体解剖, 没有听诊器的检验, 也没有审问最后和伊撒在一起的那些人所提供的证明。斯潘塞•刘易斯 (H.Spencer Lewis) 著 «耶稣的神秘生活» 9.大家知道有一种油膏叫伊撒油膏 (مَرْهَم عِيْسَى, Marham-e-‘Isa), 是调制来涂在伊撒伤口上的。他由亚利马太的约瑟夫和尼可德默斯 (Nicodemus) 护理和照顾。后者也是苦修教会中一位非常有学识和受人高度尊敬的会员。10. 创伤充分医好之后, 他离开了那个墓穴, 同他的几个门徒见了面, 一起吃了东西, 并从耶路撒冷一直走到加利利。(«路加», 24:39-43) 11. «十字架受刑目睹记» 一书最初是1873年在美国出版的。该书是从用拉丁文写的一封古老的信的抄件译成英文的。那封信是耶路撒冷的苦修兄弟会在伊撒受刑后七年写给亚历山大里亚的该会分会的一个会员的。这本书有力地证明伊撒从十字架上取下时是活的这一看法。该书详细叙述了如何导致受十字架刑、十字架刑场的各种情景以及其后所发生的等等事情的所有情况。请看这一注解书的大版本。
犹太人中盛行着关于传说伊撒被钉在十字架上的两种不同看法。有些人认为他被杀死后他的尸体才被挂在十字架上的, 而另一些人的看法是, 他是被钉死在十字架上的。前一种看法可以在 «使徒行传» 5:30中看出, 在那节经文中, 我们可以看到 “你们把他杀死并挂在树上”。«古兰经» 驳斥这两种看法说, “他们没有杀害他, 也没有使他死在十字架上。” «古兰经» 首先否定以任何方式杀死伊撒, 然后否定把他杀死在十字架上的这种特殊的方式。它并不否认伊撒被挂在十字架上; 它只是否认他死在十字架上。
注
①：中药名。见 («辞海» 没药树): 橄榄科。小乔木, 枝上有棘刺。复叶, 小叶三片, 广披针形或卵圆形。夏季开花, 花白色, 总状花序。核果球形, 主产于非洲东南部, 阿拉伯半岛, 等地亦有分布。有树皮渗出的树脂、油胶于空气中变成红棕色而坚硬的圆块, 称为 “没药”, 中医学上入药, 性平、味苦, 功能活血散瘀、消肿止痛, 主治痈疽肿痛、跌打损伤等症。
مطلب یہ کہ مسیح کو صلیب پر لٹکانے کے بعد اس کے بے ہوش ہو جانے کی وجہ سے بعض لوگوں نے خیال کیا کہ وہ صلیب پر مر گئے ہیں۔ عربی میں صَلَبَ کا لفظ صلیب پر چڑھانے اور ہڈیاں توڑنے کے لئے استعمال ہوتا ہے چونکہ مسیحؑ کی ہڈیاں نہیں توڑی گئیں اس لئے مَاصَلَبُوْہُ کہا گیا ہے۔
یعنی تمام حالات صلیب پر مرنے کے خلاف تھے مگر چونکہ یہود کا دل چاہتا تھا کہ مسیحؑ صلیب پر مریں۔ اس لئے اپنے ہی وہم کا شکار ہو کر وہ مسیحؑ کی صلیبی موت پر یقین لاتے رہے۔
قَتَلَ الشَّیْئَ خُبْرًا کے معنے یہ بھی ہیں اَحَاطَ بِہٖ عِلْمًا (اقرب)کہ کسی چیز کو علم کے لحاظ سے پوری طرح سمجھ لیا۔ پس مَاقَتَلُوْہُ یَقِیْنًا کے معنے ہونگے انہوں نے اس واقعہ کی اصلیت کو پوری طرح نہیں سمجھا۔ اور نہ اپنے ظن کو یقین کے ساتھ بدلا۔ اسی طرح اس آیت کے ایک معنے یہ ہیں کہ یہ یقینی بات ہے کہ یہودیوں نے حضرت عیسیٰ علیہ السلام کو قتل نہیں کیا۔
10:37; 53:29.
Ma Salabu-hu means, they did not cause his death on the cross. Salab being a well-known manner of killing. They say Salabul-Lissa, i.e. he put the thief to death by putting him on the cross. The verse does not deny the fact of Jesus’s being nailed to the cross but denies his having died on it.
The words Shubbiha La-hum mean, Jesus was made to appear to the Jews like one crucified; or the matter of the death of Jesus became obscure or dubious to them. Shubbiha ‘Alaihil-Amru means, the matter was rendered confused, obscure or dubious to him (Lane).
The expression, Ma Qatalu-hu Yaqinan, means, (1) they did not kill him for certain; (2) they did not convert it (their conjecture) into certainty, i.e. their knowledge about the death of Jesus on the cross was not so certain as to have left no doubt in their minds that they had really killed him. In this case the pronoun hu in Qatalu-hu would refer to the noun Zann (conjecture). The Arabs say Qatalash-Shai’a Khubran, i.e. he acquired full and certain knowledge of the thing so as to dispel all possibility of doubt about it (Lane, Lisan & Mufradat). That Jesus did not die on the cross but died a natural death is clear from the Qur’an. The following facts, as narrated in the Gospels themselves lend powerful support to the Quranic version:
1. Being a Divine Prophet Jesus could not have died on the cross because according to the Bible "he that is hanged is accursed of God" (Deut. 21:23).
2. He had prayed to God in great agony to "take away this cup (of deat
10:37; 53:29.
Important Words:
ماقتلوہ (they slew him not). قتله means, he slew him by striking him with a sword or with a stone or by poison or by any other means. See also 2:62 & 4:158.
ماقتلوہ یقینا (they did not convert this conjecture into certainty) is a peculiar Arabic idiom. The Arabs say قتل الشیء خبرا (lit. he killed the thing with certainty of knowledge and proper examination), i.e. he acquired full and thorough knowledge of the thing so as to dispel all possibility of doubt. So the words ما قتلوہ یقینا would mean, their knowledge regarding it was not comprehensive, or they did not know it for certain that he had been killed, or they did not convert this (conjecture of theirs) into certainty, meaning that they were not sure and they did not make sure whether Jesus died on the cross or not. In this case, the pronoun in قتلوہ would refer to the noun ظن (a conjecture) immediately preceding it (Lane, Aqrab, Mufradat & Lisan).
In plain English, the words would mean that their knowledge about the death of Jesus on the cross was not so full and comprehensive as to have attained the stage of certainty. The expression may also mean that they certainly did not slay him or that they did not kill him as a certainty, i.e. they did not execute him in such a way as definitely assure themselves that life had indeed become extinct in him.
ما صلبوه (nor crucified him). The word صلبوا is from the root صلب. They say صلب الشیء i.e. he burned the thing. صلب العظامmeans, he extracted the marrow out of the bones. صلب اللص means, he crucified the thief, i.e. he put him to death in a certain well-known manner (Lane & Aqrab). In crucifixion one was nailed to a framework made in the form of a cross and, being kept without food and drink, slowly died of pain, hunger, fatigue and exposure.
شبه لھم (he was made to appear to them like one crucified). شبھه إیاہ means, he made it or him to be like it or him, or he made it or him to resemble it or him. شبه علیه الامر means, the matter was rendered confused, obscure or dubious to him. شبه علیه الامرmeans, he rendered the matter confused to him (by making it to appear like some other thing); he rendered it confused, obscure or dubious to him (Lane & Aqrab).
Commentary:
This and the preceding verse mention two main objections of the Jews against Jesus: (1) his alleged illegitimate birth, and (2) his supposed death on the cross which, according to Jewish Law, was an accursed death (Deut. 21:23). The words, We did kill the Messiah, Jesus, Son of Mary—the Messenger of Allah, are spoken ironically and tauntingly, meaning, "we have killed Jesus who posed as the Messiah and a Messenger of God."
The argument of the Jews was that because Jesus died on the cross, he could not be a true Prophet according to Jewish Law. The inference was based on their sacred Scriptures; for, according to the Bible, he who is hanged is accursed of God, and a false Prophet shall meet with destruction. Says the Bible: "His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged is accursed of God) that thy land be not defiled, which the Lord thy God giveth thee for an inheritance' (Deut. 21:23). Again: "My hand shall be upon false prophets that see vanity, and that divine lies" (Ezek. 13:9). Again: "Therefore thus saith the Lord concerning the prophets that prophesy in My name, and I sent them not, yet they say, Sword and famine shall not be in this land, by sword and famine shall those prophets be consumed" (Jer. 14:15).
On the strength of such verses of the Bible, the Jews claimed that, as Jesus had been crucified and met with destruction, he could not be a true Prophet of God, but was a false claimant and an accursed one.
Regarding the charge about the alleged death of Jesus by crucifixion, the Quran says that the act of crucifixion having not been completed, and Jesus having been taken down alive from the cross, the charge carries no weight. It should, however, be noted that the Quran does not deny the mere hanging of Jesus on the cross; it only denies his death on it.
Two different views prevail among the Jews regarding Jesus’ alleged death by crucifixion. Some of them hold that Jesus was first killed and then his dead body was hung on the cross, while others are of the view that he was put to death by being fixed to the cross. The former view is reflected in Acts, 5:30 where we read "which ye slew and hanged on a tree." The Quran refutes both these views by saying, they slew him not, nor crucified him. The words may also signify that the Quran first rejects the slaying of Jesus in any form, and then proceeds to deny the particular way of killing by hanging on the cross.
The verb شبه (in the passive voice) means, he was made to appear like, or was made to resemble. Now the question arises, who is the person who was made to appear "like one crucified." Clearly, it was Jesus whom the Jews tried to crucify or slay. Nobody else can be meant here, for there is absolutely no reference to any other person in the context. Hence, the theory invented by certain commentators that Judas or somebody else was made to appear like Jesus and was then crucified in his place is simply absurd. The context cannot be so twisted as to make room for somebody else of whom no mention at all is made in the verse.
To what then was Jesus made like? The context provides a clear answer to that question. The Jews did not kill him by crucifixion, but he was made to appear to them like "one crucified", and thus it was that they wrongly took him for dead. It was thus Jesus who was made to resemble "one crucified." This interpretation is not only in perfect harmony with the context, but is also clearly borne out by all relevant facts of history.
The second meaning of the expression شبه لھم is, as explained under Important Words, that "the matter became confused to them." This interpretation is also clearly borne out by history; for, although the Jews asserted that they had put Jesus to death by suspending him on the cross, they were not sure of it and the circumstances being obscure, the matter had certainly become confused to them. The fact that the Jews themselves were not sure whether Jesus had actually died on the cross is supported by the Bible and by all authentic historical facts.
The statements made in this verse are clearly substantiated by the following facts narrated in the Gospels:
(1) Jesus had himself predicted his escape from death on the cross, saying, "As Jonah was three days and three nights in the whale’s belly, so shall the son of man be three days and three nights in the heart of the earth" (Matt. 12:40). Now it is an accepted fact that Jonah had entered the whale’s belly alive and had come out alive; so, according to his own prophecy, Jesus was to enter the heart of the earth, (i.e. his tomb) alive and was to come out of it alive.
(2) The trying magistrate (Pilate) believed Jesus to be innocent and, being sympathetic, was anxious to save his life (Matt. 27:17, 18; Mark 15:9, 10, 14; Luke 23:4, 14, 15, 20,22; John 18:38, 39); and he must have secretly tried to save him or at least connived at the attempt of others to do so.
(3) Pilate’s wife had seen a vision concerning the innocence of Jesus: "When he (Pilate) was set down on the judgement seat, his wife sent unto him, saying, 'Have thou nothing to do with that just man, for I have suffered many things this day in a dream because of him'" (Matt. 27:19). This message must certainly have influenced Pilate, and his wife must have also done her best to save Jesus.
(4) Pilate held the killing of Jesus in such horror that he actually washed his hands with water, saying that he was innocent of the blood of that just man (Matt. 27:24).
(5) Pilate did all he could to help Jesus; and the soldiers in charge also treated Jesus with kindness, apparently under Pilate’s directions. The following are some of the special favours shown to Jesus: (a) Every malefactor carried his own cross but another man was made to carry that of Jesus (Matt. 27:32; Mark 15:21); (b) Jesus was given wine or vinegar mingled with myrrh. This was intended to render him less sensible to pain. The two thieves who were crucified with him were not given this drink. When after sometime the effects of the drink were wearing off and Jesus cried with pain, the drink was administered again to render him unconscious of pain (Matt. 27:34, 48; Mark 15:23, 36; John 19:29, 30).
(6) The unconsciousness which followed the administration of vinegar was mistaken for death (John 19:30).
(7) Jesus remained on the cross for only about three hours (John 19:14. cf. Matt. 27:46) and according to Mark only for six hours (Mark 15:25, 33), and either of these periods was by no means sufficient to kill a young man like Jesus on the cross.
(8) When Joseph of Arimathaea came and craved the body of Jesus, Pilate "marvelled if he were already dead", and calling to him the centurion asked him whether he had been any while dead (Mark, 15:44).
(9) The soldiers did not break the legs of Jesus, but the legs of the two malefactors who had been crucified with him were broken (John 19:32, 33).
(10) Jesus was not buried in the earth with the two malefactors but was laid separately in a spacious sepulchre hewn out of a rock and situated in a garden which was private property (Mark 15:46; John 19:41, 42).
(11) The Jews themselves were not sure that Jesus was dead; for they came to Pilate and besought him that his legs be broken (John 19:31).
(12) The doubt that Jesus was alive and might, with the aid of his sympathizers, escape from the sepulchre rankled in the minds of the Jews. They remembered also the prophecy of Jesus that he would show them the miracle of Jonah and would come out of the heart of the earth alive. So, influenced by such misgivings, the chief priests and Pharisees went together to Pilate, saying, "Sir, we remember that the deceiver said, while he was yet alive—'After three days I will rise again.'—Command therefore that the sepulchre be made sure until the third day. Pilate told them to make their own arrangements; "so they went, and made the sepulchre sure, sealing the stone and setting a watch" (Matt. 27:62-66).
(13) In spite of the watch and despite the sealing of the stone, Jesus had left the sepulchre before the third day had dawned, when Mary Magdalene and Mary, mother of James, came to see the sepulchre and found the stone rolled away and the sepulchre empty (Matt. 28:1-6 Mark 16:1-6), which shows that the men set to watch were also in league with, and won over by, the friends of Jesus.
(14) After leaving the sepulchre, Jesus moved about secretly, lest the Jews should have him arrested again (Mark 16:12 John 20:19, 26; 21:4).
(15) Mary Magdalene and other disciples actually saw Jesus in this body of clay (Mark 16:9, 12).
(16) Jesus showed them his wounds to assure them that he was not a spirit but a man of flesh and blood and that the body they saw before them was the same physical body that had been nailed to the cross (Luke 24:39, 40; John 20:27).
(17) After leaving the sepulchre, Jesus felt hungry and partook of food with his disciples (John 21:5, 13; Luke 24:41, 42, 43).
The above references among others make it abundantly clear that Jesus did not die on the cross, that he was alive when he was taken down from the cross, and also when he was laid in the sepulchre, and that he came out of it alive on the third day at early morn, as he had himself prophesied, and that later he appeared to his disciples in secret and assured them that he was not dead.
(18) Jesus had said, "And other sheep I have which are not of this fold, them also I must bring, and they shall hear my voice and there shall be one fold and one shepherd" (John 10:16). In these words he was obviously referring to the lost ten tribes of Israel who had scattered in Afghanistan, Kashmir, etc. In search of these Jesus came to the East after his miraculous escape from an accursed death on the cross, and among these he now lies buried in Khan Yar Street in Srinagar Kashmir. Conclusive historical evidence has established the fact that the holy occupant of the tomb in the Khan Yar Street in Srinagar is no other than Jesus, son of Mary. For further discussion of this important subject, see Masih Hindustan Meiń (Jesus in India) by the Promised Messiah, and R. Rel. Vol. II Nos. 1, 2, 5, 6, 10 published from Qadian, and the "Tomb of Jesus" by Dr M. M. Sadiq of Qadian.
e
10:37; 53:29.
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مَاصَلَبُوْهُ (Ma Salabu-hu) 的意思是, 他们并没有把他钉死在十字架上。صَلَبْ (Salab) 是一种大家都知道的处死法。他们说 صَلَبَ اللِّصَّ (Salabal-Lissa), 那就是说, 他把那窃贼钉死在十字架上。这节经文并未否认伊撒被钉在十字架上这一件事, 但否认他死在十字架上。
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شُبِّهَ لَهُمْ (Shubbiha La-hum) 的意思是, 伊撒被得使犹太人看来像钉死在十字架上的那样;或者说伊撒的死对他们来说是一件含糊不清的事。شُبِّهَ عَلَيْهِ الْاَمْرُ (Shubbiha ‘Alaihil-Amru) 意为, 这件事弄得他疑惑不解, 踌躇不决。(Lane)
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مَا قَتَلُوْهُ يَقِيْنًا (Ma Qatalu-hu Yaqinan) 意指: (1) 他们没有肯定地杀死了他; (2) 他们没有肯定它 (他们的猜想), 也就是说, 他们并未确实知道伊撒死在十字架上, 因此, 在他们思想上不能确信他们已真正杀死了他。此处 قَتَلُوْهُ (Qatalu-hu) 中的代词 هُ (hu) 指的是名词 ظَنّ (Zann, 猜想)。阿拉伯人说 قَتَلَ الشَّئَ خُبْرًا (Qatalash-Shai’a Khubran), 就是说, 他完全而肯定地知道了这件事, 以致排除了对这件事的一切怀疑的可能性。(Lane, Lisan 与 Mufradat) 从 «古兰经» 中可以清楚地看到, 伊撒并没有死在十字架上, 而是善终的。«福音» 书中所叙述的以下一些事实也给 «古兰经» 的看法提供了有力的证明:
1. 作为安拉的先知, 伊撒不可能死在十字架上, 因为按照 «圣经» 说, “绞死的人是上帝所憎恶的人。” (申命记: 21:23) 2. 他以极痛苦的心情向安拉祷告 “求你把这苦杯 (死在十字架上的) 移去;……” (马可, 14:36; 马太: 26:39; 路加, 22:42); 安拉听到了他的祈祷 (希伯来书 5:7)。3. 他曾经预言过, 像约拿 (犹努司) 那样活着出入鲸腹 (马太: 12:40), 他会留在墓穴中三天后能活着被挖掘出来。4. 他也曾经预言过, 他会去找到那十个失踪的以色列部落 (约拿, 10:16) 即使在伊撒的时候, 犹太人都相信这十个失踪的部落已散失在各地。(约拿7:34, 35) 5. 伊撒在十字架上只吊了大约三个小时 (约拿, 19:14) 一个正常体格的人在这样短的时间内不会死去的。6. 把他从十字架上取下后立刻刺穿了他的一肋, 血水流了出来, 这种迹象说明他肯定是活着的。(约拿, 19:34) 7. 犹太人自己也不能肯定伊撒是否已经死亡, 因为他们要比拉多 (Pilate) 派一个卫兵在他墓穴旁站岗以防止他的门徒夜间来把他偷走, 并且对他们的民众说, “他已从那些死人中间复活。” (马太, 27:64) 8. 所有«福音»书中找不到一份记录能确实证明伊撒从十字架上取下来或放入坟墓时目睹他已经死亡。而且, 在钉死在十字架的现场上没有一个门徒在场。当伊撒被带到刑场上时, 所有的门徒都逃走了。实际情况看来是这样: 比拉多的妻子大概做了个梦, 说 “你千万不要干涉那义人的事”, 比拉多相信伊撒是无辜的。因此他和苦修教会 (Essene Order) 的一个受人尊敬的会员亚利马太 (Arimaethia) 的约瑟夫商量想救伊撒的性命, 因为伊撒在受命作先知之前也是该会的会员。审判伊撒的日子是星期五。比拉多知道翌日是安息日, 被判死刑的人在日落后是不能留放在十字架上的, 因此他故意拖延审判的时间。最后他觉得不得不判伊撒死罪时, 在日落前只有三小时的时候才判决。这样他可以肯定一个健康正常的人留在十字架上这样短的时间内是不会死的。他又特别照顾, 给伊撒喝了混有 “没药” (请看下面注①)的酒或醋使他减轻对痛楚的感觉。吊了三小时后把他从十字架上放下时, 失去了知觉 (可能是给他吃了药醋的影响), 比拉多很快答应了亚利马太的约瑟夫的请求, 把伊撒的身躯交给了他。不像和他一起吊的那两个罪犯那样, 伊撒的骨头没有断碎。约瑟夫把他安置在一块岩石侧面开劈出来的一个宽敞的地方。医生没有作尸体解剖, 没有听诊器的检验, 也没有审问最后和伊撒在一起的那些人所提供的证明。斯潘塞•刘易斯 (H.Spencer Lewis) 著 «耶稣的神秘生活» 9.大家知道有一种油膏叫伊撒油膏 (مَرْهَم عِيْسَى, Marham-e-‘Isa), 是调制来涂在伊撒伤口上的。他由亚利马太的约瑟夫和尼可德默斯 (Nicodemus) 护理和照顾。后者也是苦修教会中一位非常有学识和受人高度尊敬的会员。10. 创伤充分医好之后, 他离开了那个墓穴, 同他的几个门徒见了面, 一起吃了东西, 并从耶路撒冷一直走到加利利。(«路加», 24:39-43) 11. «十字架受刑目睹记» 一书最初是1873年在美国出版的。该书是从用拉丁文写的一封古老的信的抄件译成英文的。那封信是耶路撒冷的苦修兄弟会在伊撒受刑后七年写给亚历山大里亚的该会分会的一个会员的。这本书有力地证明伊撒从十字架上取下时是活的这一看法。该书详细叙述了如何导致受十字架刑、十字架刑场的各种情景以及其后所发生的等等事情的所有情况。请看这一注解书的大版本。
犹太人中盛行着关于传说伊撒被钉在十字架上的两种不同看法。有些人认为他被杀死后他的尸体才被挂在十字架上的, 而另一些人的看法是, 他是被钉死在十字架上的。前一种看法可以在 «使徒行传» 5:30中看出, 在那节经文中, 我们可以看到 “你们把他杀死并挂在树上”。«古兰经» 驳斥这两种看法说, “他们没有杀害他, 也没有使他死在十字架上。” «古兰经» 首先否定以任何方式杀死伊撒, 然后否定把他杀死在十字架上的这种特殊的方式。它并不否认伊撒被挂在十字架上; 它只是否认他死在十字架上。
注
①：中药名。见 («辞海» 没药树): 橄榄科。小乔木, 枝上有棘刺。复叶, 小叶三片, 广披针形或卵圆形。夏季开花, 花白色, 总状花序。核果球形, 主产于非洲东南部, 阿拉伯半岛, 等地亦有分布。有树皮渗出的树脂、油胶于空气中变成红棕色而坚硬的圆块, 称为 “没药”, 中医学上入药, 性平、味苦, 功能活血散瘀、消肿止痛, 主治痈疽肿痛、跌打损伤等症。
1
مطلب یہ کہ مسیح کو صلیب پر لٹکانے کے بعد اس کے بے ہوش ہو جانے کی وجہ سے بعض لوگوں نے خیال کیا کہ وہ صلیب پر مر گئے ہیں۔ عربی میں صَلَبَ کا لفظ صلیب پر چڑھانے اور ہڈیاں توڑنے کے لئے استعمال ہوتا ہے چونکہ مسیحؑ کی ہڈیاں نہیں توڑی گئیں اس لئے مَاصَلَبُوْہُ کہا گیا ہے۔
2
یعنی تمام حالات صلیب پر مرنے کے خلاف تھے مگر چونکہ یہود کا دل چاہتا تھا کہ مسیحؑ صلیب پر مریں۔ اس لئے اپنے ہی وہم کا شکار ہو کر وہ مسیحؑ کی صلیبی موت پر یقین لاتے رہے۔
3
قَتَلَ الشَّیْئَ خُبْرًا کے معنے یہ بھی ہیں اَحَاطَ بِہٖ عِلْمًا (اقرب)کہ کسی چیز کو علم کے لحاظ سے پوری طرح سمجھ لیا۔ پس مَاقَتَلُوْہُ یَقِیْنًا کے معنے ہونگے انہوں نے اس واقعہ کی اصلیت کو پوری طرح نہیں سمجھا۔ اور نہ اپنے ظن کو یقین کے ساتھ بدلا۔ اسی طرح اس آیت کے ایک معنے یہ ہیں کہ یہ یقینی بات ہے کہ یہودیوں نے حضرت عیسیٰ علیہ السلام کو قتل نہیں کیا۔
a
10:37; 53:29.
621
Important Words:
ماقتلوہ (they slew him not). قتله means, he slew him by striking him with a sword or with a stone or by poison or by any other means. See also 2:62 & 4:158.
ماقتلوہ یقینا (they did not convert this conjecture into certainty) is a peculiar Arabic idiom. The Arabs say قتل الشیء خبرا (lit. he killed the thing with certainty of knowledge and proper examination), i.e. he acquired full and thorough knowledge of the thing so as to dispel all possibility of doubt. So the words ما قتلوہ یقینا would mean, their knowledge regarding it was not comprehensive, or they did not know it for certain that he had been killed, or they did not convert this (conjecture of theirs) into certainty, meaning that they were not sure and they did not make sure whether Jesus died on the cross or not. In this case, the pronoun in قتلوہ would refer to the noun ظن (a conjecture) immediately preceding it (Lane, Aqrab, Mufradat & Lisan).
In plain English, the words would mean that their knowledge about the death of Jesus on the cross was not so full and comprehensive as to have attained the stage of certainty. The expression may also mean that they certainly did not slay him or that they did not kill him as a certainty, i.e. they did not execute him in such a way as definitely assure themselves that life had indeed become extinct in him.
ما صلبوه (nor crucified him). The word صلبوا is from the root صلب. They say صلب الشیء i.e. he burned the thing. صلب العظامmeans, he extracted the marrow out of the bones. صلب اللص means, he crucified the thief, i.e. he put him to death in a certain well-known manner (Lane & Aqrab). In crucifixion one was nailed to a framework made in the form of a cross and, being kept without food and drink, slowly died of pain, hunger, fatigue and exposure.
شبه لھم (he was made to appear to them like one crucified). شبھه إیاہ means, he made it or him to be like it or him, or he made it or him to resemble it or him. شبه علیه الامر means, the matter was rendered confused, obscure or dubious to him. شبه علیه الامرmeans, he rendered the matter confused to him (by making it to appear like some other thing); he rendered it confused, obscure or dubious to him (Lane & Aqrab).
Commentary:
This and the preceding verse mention two main objections of the Jews against Jesus: (1) his alleged illegitimate birth, and (2) his supposed death on the cross which, according to Jewish Law, was an accursed death (Deut. 21:23). The words, We did kill the Messiah, Jesus, Son of Mary—the Messenger of Allah, are spoken ironically and tauntingly, meaning, "we have killed Jesus who posed as the Messiah and a Messenger of God."
The argument of the Jews was that because Jesus died on the cross, he could not be a true Prophet according to Jewish Law. The inference was based on their sacred Scriptures; for, according to the Bible, he who is hanged is accursed of God, and a false Prophet shall meet with destruction. Says the Bible: "His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged is accursed of God) that thy land be not defiled, which the Lord thy God giveth thee for an inheritance' (Deut. 21:23). Again: "My hand shall be upon false prophets that see vanity, and that divine lies" (Ezek. 13:9). Again: "Therefore thus saith the Lord concerning the prophets that prophesy in My name, and I sent them not, yet they say, Sword and famine shall not be in this land, by sword and famine shall those prophets be consumed" (Jer. 14:15).
On the strength of such verses of the Bible, the Jews claimed that, as Jesus had been crucified and met with destruction, he could not be a true Prophet of God, but was a false claimant and an accursed one.
Regarding the charge about the alleged death of Jesus by crucifixion, the Quran says that the act of crucifixion having not been completed, and Jesus having been taken down alive from the cross, the charge carries no weight. It should, however, be noted that the Quran does not deny the mere hanging of Jesus on the cross; it only denies his death on it.
Two different views prevail among the Jews regarding Jesus’ alleged death by crucifixion. Some of them hold that Jesus was first killed and then his dead body was hung on the cross, while others are of the view that he was put to death by being fixed to the cross. The former view is reflected in Acts, 5:30 where we read "which ye slew and hanged on a tree." The Quran refutes both these views by saying, they slew him not, nor crucified him. The words may also signify that the Quran first rejects the slaying of Jesus in any form, and then proceeds to deny the particular way of killing by hanging on the cross.
The verb شبه (in the passive voice) means, he was made to appear like, or was made to resemble. Now the question arises, who is the person who was made to appear "like one crucified." Clearly, it was Jesus whom the Jews tried to crucify or slay. Nobody else can be meant here, for there is absolutely no reference to any other person in the context. Hence, the theory invented by certain commentators that Judas or somebody else was made to appear like Jesus and was then crucified in his place is simply absurd. The context cannot be so twisted as to make room for somebody else of whom no mention at all is made in the verse.
To what then was Jesus made like? The context provides a clear answer to that question. The Jews did not kill him by crucifixion, but he was made to appear to them like "one crucified", and thus it was that they wrongly took him for dead. It was thus Jesus who was made to resemble "one crucified." This interpretation is not only in perfect harmony with the context, but is also clearly borne out by all relevant facts of history.
The second meaning of the expression شبه لھم is, as explained under Important Words, that "the matter became confused to them." This interpretation is also clearly borne out by history; for, although the Jews asserted that they had put Jesus to death by suspending him on the cross, they were not sure of it and the circumstances being obscure, the matter had certainly become confused to them. The fact that the Jews themselves were not sure whether Jesus had actually died on the cross is supported by the Bible and by all authentic historical facts.
The statements made in this verse are clearly substantiated by the following facts narrated in the Gospels:
(1) Jesus had himself predicted his escape from death on the cross, saying, "As Jonah was three days and three nights in the whale’s belly, so shall the son of man be three days and three nights in the heart of the earth" (Matt. 12:40). Now it is an accepted fact that Jonah had entered the whale’s belly alive and had come out alive; so, according to his own prophecy, Jesus was to enter the heart of the earth, (i.e. his tomb) alive and was to come out of it alive.
(2) The trying magistrate (Pilate) believed Jesus to be innocent and, being sympathetic, was anxious to save his life (Matt. 27:17, 18; Mark 15:9, 10, 14; Luke 23:4, 14, 15, 20,22; John 18:38, 39); and he must have secretly tried to save him or at least connived at the attempt of others to do so.
(3) Pilate’s wife had seen a vision concerning the innocence of Jesus: "When he (Pilate) was set down on the judgement seat, his wife sent unto him, saying, 'Have thou nothing to do with that just man, for I have suffered many things this day in a dream because of him'" (Matt. 27:19). This message must certainly have influenced Pilate, and his wife must have also done her best to save Jesus.
(4) Pilate held the killing of Jesus in such horror that he actually washed his hands with water, saying that he was innocent of the blood of that just man (Matt. 27:24).
(5) Pilate did all he could to help Jesus; and the soldiers in charge also treated Jesus with kindness, apparently under Pilate’s directions. The following are some of the special favours shown to Jesus: (a) Every malefactor carried his own cross but another man was made to carry that of Jesus (Matt. 27:32; Mark 15:21); (b) Jesus was given wine or vinegar mingled with myrrh. This was intended to render him less sensible to pain. The two thieves who were crucified with him were not given this drink. When after sometime the effects of the drink were wearing off and Jesus cried with pain, the drink was administered again to render him unconscious of pain (Matt. 27:34, 48; Mark 15:23, 36; John 19:29, 30).
(6) The unconsciousness which followed the administration of vinegar was mistaken for death (John 19:30).
(7) Jesus remained on the cross for only about three hours (John 19:14. cf. Matt. 27:46) and according to Mark only for six hours (Mark 15:25, 33), and either of these periods was by no means sufficient to kill a young man like Jesus on the cross.
(8) When Joseph of Arimathaea came and craved the body of Jesus, Pilate "marvelled if he were already dead", and calling to him the centurion asked him whether he had been any while dead (Mark, 15:44).
(9) The soldiers did not break the legs of Jesus, but the legs of the two malefactors who had been crucified with him were broken (John 19:32, 33).
(10) Jesus was not buried in the earth with the two malefactors but was laid separately in a spacious sepulchre hewn out of a rock and situated in a garden which was private property (Mark 15:46; John 19:41, 42).
(11) The Jews themselves were not sure that Jesus was dead; for they came to Pilate and besought him that his legs be broken (John 19:31).
(12) The doubt that Jesus was alive and might, with the aid of his sympathizers, escape from the sepulchre rankled in the minds of the Jews. They remembered also the prophecy of Jesus that he would show them the miracle of Jonah and would come out of the heart of the earth alive. So, influenced by such misgivings, the chief priests and Pharisees went together to Pilate, saying, "Sir, we remember that the deceiver said, while he was yet alive—'After three days I will rise again.'—Command therefore that the sepulchre be made sure until the third day. Pilate told them to make their own arrangements; "so they went, and made the sepulchre sure, sealing the stone and setting a watch" (Matt. 27:62-66).
(13) In spite of the watch and despite the sealing of the stone, Jesus had left the sepulchre before the third day had dawned, when Mary Magdalene and Mary, mother of James, came to see the sepulchre and found the stone rolled away and the sepulchre empty (Matt. 28:1-6 Mark 16:1-6), which shows that the men set to watch were also in league with, and won over by, the friends of Jesus.
(14) After leaving the sepulchre, Jesus moved about secretly, lest the Jews should have him arrested again (Mark 16:12 John 20:19, 26; 21:4).
(15) Mary Magdalene and other disciples actually saw Jesus in this body of clay (Mark 16:9, 12).
(16) Jesus showed them his wounds to assure them that he was not a spirit but a man of flesh and blood and that the body they saw before them was the same physical body that had been nailed to the cross (Luke 24:39, 40; John 20:27).
(17) After leaving the sepulchre, Jesus felt hungry and partook of food with his disciples (John 21:5, 13; Luke 24:41, 42, 43).
The above references among others make it abundantly clear that Jesus did not die on the cross, that he was alive when he was taken down from the cross, and also when he was laid in the sepulchre, and that he came out of it alive on the third day at early morn, as he had himself prophesied, and that later he appeared to his disciples in secret and assured them that he was not dead.
(18) Jesus had said, "And other sheep I have which are not of this fold, them also I must bring, and they shall hear my voice and there shall be one fold and one shepherd" (John 10:16). In these words he was obviously referring to the lost ten tribes of Israel who had scattered in Afghanistan, Kashmir, etc. In search of these Jesus came to the East after his miraculous escape from an accursed death on the cross, and among these he now lies buried in Khan Yar Street in Srinagar Kashmir. Conclusive historical evidence has established the fact that the holy occupant of the tomb in the Khan Yar Street in Srinagar is no other than Jesus, son of Mary. For further discussion of this important subject, see Masih Hindustan Meiń (Jesus in India) by the Promised Messiah, and R. Rel. Vol. II Nos. 1, 2, 5, 6, 10 published from Qadian, and the "Tomb of Jesus" by Dr M. M. Sadiq of Qadian.
a
10:37; 53:29.
697
Ma Salabu-hu means, they did not cause his death on the cross. Salab being a well-known manner of killing. They say Salabul-Lissa, i.e. he put the thief to death by putting him on the cross. The verse does not deny the fact of Jesus’s being nailed to the cross but denies his having died on it.
698
The words Shubbiha La-hum mean, Jesus was made to appear to the Jews like one crucified; or the matter of the death of Jesus became obscure or dubious to them. Shubbiha ‘Alaihil-Amru means, the matter was rendered confused, obscure or dubious to him (Lane).
699
The expression, Ma Qatalu-hu Yaqinan, means, (1) they did not kill him for certain; (2) they did not convert it (their conjecture) into certainty, i.e. their knowledge about the death of Jesus on the cross was not so certain as to have left no doubt in their minds that they had really killed him. In this case the pronoun hu in Qatalu-hu would refer to the noun Zann (conjecture). The Arabs say Qatalash-Shai’a Khubran, i.e. he acquired full and certain knowledge of the thing so as to dispel all possibility of doubt about it (Lane, Lisan & Mufradat). That Jesus did not die on the cross but died a natural death is clear from the Qur’an. The following facts, as narrated in the Gospels themselves lend powerful support to the Quranic version:
1. Being a Divine Prophet Jesus could not have died on the cross because according to the Bible "he that is hanged is accursed of God" (Deut. 21:23).
2. He had prayed to God in great agony to "take away this cup (of deat
وَإِن تُطِعْ أَكْثَرَ مَن فِى ٱلْأَرْضِ يُضِلُّوكَ عَن سَبِيلِ ٱللَّهِ ۚ إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَإِنْ هُمْ إِلَّا يَخْرُصُونَ
10:37; 53:29.
10:37; 53:29.
10:37; 53:29.
Important Words:
یخرصون (lie) is derived from خرص which means, he computed the quantity or number of a thing by conjecture; he conjectured; he opined while he was not certain. It also means, he spoke falsely, or he lied, or he said what was untrue. خراص means, a liar; or one who only conjectures or opines and does not make sure of a thing by ascertaining the truth (Lane & Aqrab).
Commentary:
The verse purports to say that the question of the truth or otherwise of Islam should not be decided according to the verdict of the majority, for the majority of mankind are ignorant. Therefore, matters of faith cannot be decided by the verdict of the majority. There has never been a people the majority of whom are wise or learned. Even in worldly legislatures, it is only a limited number of persons whose opinion matters. Again, even in so-called advanced countries the masses have their leaders, and it is these leaders whose opinion they follow. Thus, in reality, it is always a limited number whose opinion matters.
The verse refers particularly to the people of Arabia in the time of the Holy Prophet, the majority of whom were undoubtedly ignorant.
d
10:37; 53:29.
a
10:37; 53:29.
858
Important Words:
یخرصون (lie) is derived from خرص which means, he computed the quantity or number of a thing by conjecture; he conjectured; he opined while he was not certain. It also means, he spoke falsely, or he lied, or he said what was untrue. خراص means, a liar; or one who only conjectures or opines and does not make sure of a thing by ascertaining the truth (Lane & Aqrab).
Commentary:
The verse purports to say that the question of the truth or otherwise of Islam should not be decided according to the verdict of the majority, for the majority of mankind are ignorant. Therefore, matters of faith cannot be decided by the verdict of the majority. There has never been a people the majority of whom are wise or learned. Even in worldly legislatures, it is only a limited number of persons whose opinion matters. Again, even in so-called advanced countries the masses have their leaders, and it is these leaders whose opinion they follow. Thus, in reality, it is always a limited number whose opinion matters.
The verse refers particularly to the people of Arabia in the time of the Holy Prophet, the majority of whom were undoubtedly ignorant.
d
10:37; 53:29.
سَيَقُولُ ٱلَّذِينَ أَشْرَكُوا۟ لَوْ شَآءَ ٱللَّهُ مَآ أَشْرَكْنَا وَلَآ ءَابَآؤُنَا وَلَا حَرَّمْنَا مِن شَىْءٍ ۚ كَذَٰلِكَ كَذَّبَ ٱلَّذِينَ مِن قَبْلِهِمْ حَتَّىٰ ذَاقُوا۟ بَأْسَنَا ۗ قُلْ هَلْ عِندَكُم مِّنْ عِلْمٍ فَتُخْرِجُوهُ لَنَآ ۖ إِن تَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَإِنْ أَنتُمْ إِلَّا تَخْرُصُونَ
16:36; 43:21.
حَتّٰی کا لفظ آیت میں ہے اور اردو میں اس کا ترجمہ لفظ ’’نہ‘‘ کی زیادتی سے ہوا کرتا ہے اس لئے ہم نے اسے بڑھا دیا ہے۔
16:36; 43:21.
16:36; 43:21
Commentary:
Being unable to answer the arguments given against idolatry and man-made laws in the foregoing passage, idolatrous Arabs had recourse to the trite plea in support of idol-worship: If Allah had pleased, we could not have joined gods with Him. From this they inferred that attributing co-partners to God was in accordance with God’s will. The Quran gives four answers to this plea, two in the present verse and two in the next. The first answer is contained in the words: In like manner did those who were before them accuse God’s Messengers of falsehood, until they tasted of Our wrath. These words signify that this plea of theirs is not a new one. The same plea was brought forward by those gone before. If this plea was true, and the act of setting up associate with God was in accordance with God’s will, why should He have punished the previous peoples? The very fact that God punished them for their associating gods with Him shows that this act of theirs was not in accordance with His will. The second answer is contained in the words: Have you any knowledge? Then produce it for us. You follow nothing but mere conjecture. And you do nothing but lie, i.e. you possess no argument based on true knowledge to support your assertion; what you say is mere conjecture. The remaining two answers are given in the next verse.
e
16:36; 43:21.
4
حَتّٰی کا لفظ آیت میں ہے اور اردو میں اس کا ترجمہ لفظ ’’نہ‘‘ کی زیادتی سے ہوا کرتا ہے اس لئے ہم نے اسے بڑھا دیا ہے۔
b
16:36; 43:21
888
Commentary:
Being unable to answer the arguments given against idolatry and man-made laws in the foregoing passage, idolatrous Arabs had recourse to the trite plea in support of idol-worship: If Allah had pleased, we could not have joined gods with Him. From this they inferred that attributing co-partners to God was in accordance with God’s will. The Quran gives four answers to this plea, two in the present verse and two in the next. The first answer is contained in the words: In like manner did those who were before them accuse God’s Messengers of falsehood, until they tasted of Our wrath. These words signify that this plea of theirs is not a new one. The same plea was brought forward by those gone before. If this plea was true, and the act of setting up associate with God was in accordance with God’s will, why should He have punished the previous peoples? The very fact that God punished them for their associating gods with Him shows that this act of theirs was not in accordance with His will. The second answer is contained in the words: Have you any knowledge? Then produce it for us. You follow nothing but mere conjecture. And you do nothing but lie, i.e. you possess no argument based on true knowledge to support your assertion; what you say is mere conjecture. The remaining two answers are given in the next verse.
c
16:36; 43:21.
۞ وَإِذْ نَتَقْنَا ٱلْجَبَلَ فَوْقَهُمْ كَأَنَّهُۥ ظُلَّةٌ وَظَنُّوٓا۟ أَنَّهُۥ وَاقِعٌۢ بِهِمْ خُذُوا۟ مَآ ءَاتَيْنَٰكُم بِقُوَّةٍ وَٱذْكُرُوا۟ مَا فِيهِ لَعَلَّكُمْ تَتَّقُونَ
یعنی ان کے سرداروں کو لے جاکر طُور کے دامن میں کھڑا کر دیا۔ تاکہ وہ بھی اس کا نظارہ کر لیں (دیکھئے خروج باب۱۹ آیت۱۷) جب پہاڑ کے نیچے انسان کھڑا ہو تو پہاڑ ایسا ہی معلوم ہوتا ہے جیسا کہ سائبان کی طرح اس کے سر پر ہے اس کے معنے غیر طبعی کرنے کی کوئی ضرورت نہیں۔ علماء کو اگر کبھی کسی اونچے پہاڑ کی سیر کرادی جائے تو ایسی کہانیوں سے تفسیریں پاک ہو جائیں۔
2:64.
The leading men of Israel were brought to the foot of the mountain (Exod.19: 17). It seemed to them to tower above them like a canopy which might at any time fall upon them.
2:64.
Important Words:
نتقنا (We shook) is formed from نتق. They say نتقه i.e. (1) he shook it; (2) he raised it; or (3) he spread it. An Arab would say نتق الله فوقھم الجبل i.e. God raised the mountain shaking above them (Aqrab).
ظلة (covering). See 2:211.
Commentary:
Owing to the violent shaking, the Mount looked like being suspended over the heads of the Israelites as though it were a covering. See also 2:64, 94 & 4:155.
c
2:64.
526
以色列的首领们被带到那座山麓下 («出埃及记» 19:17)。那座山在他们看来像天蓬那样耸立在他们上方, 随时都可倒在他们身上。
1
یعنی ان کے سرداروں کو لے جاکر طُور کے دامن میں کھڑا کر دیا۔ تاکہ وہ بھی اس کا نظارہ کر لیں (دیکھئے خروج باب۱۹ آیت۱۷) جب پہاڑ کے نیچے انسان کھڑا ہو تو پہاڑ ایسا ہی معلوم ہوتا ہے جیسا کہ سائبان کی طرح اس کے سر پر ہے اس کے معنے غیر طبعی کرنے کی کوئی ضرورت نہیں۔ علماء کو اگر کبھی کسی اونچے پہاڑ کی سیر کرادی جائے تو ایسی کہانیوں سے تفسیریں پاک ہو جائیں۔
b
2:64.
1060
Important Words:
نتقنا (We shook) is formed from نتق. They say نتقه i.e. (1) he shook it; (2) he raised it; or (3) he spread it. An Arab would say نتق الله فوقھم الجبل i.e. God raised the mountain shaking above them (Aqrab).
ظلة (covering). See 2:211.
Commentary:
Owing to the violent shaking, the Mount looked like being suspended over the heads of the Israelites as though it were a covering. See also 2:64, 94 & 4:155.
b
2:64.
1069
The leading men of Israel were brought to the foot of the mountain (Exod.19: 17). It seemed to them to tower above them like a canopy which might at any time fall upon them.
وَعَلَى ٱلثَّلَٰثَةِ ٱلَّذِينَ خُلِّفُوا۟ حَتَّىٰٓ إِذَا ضَاقَتْ عَلَيْهِمُ ٱلْأَرْضُ بِمَا رَحُبَتْ وَضَاقَتْ عَلَيْهِمْ أَنفُسُهُمْ وَظَنُّوٓا۟ أَن لَّا مَلْجَأَ مِنَ ٱللَّهِ إِلَّآ إِلَيْهِ ثُمَّ تَابَ عَلَيْهِمْ لِيَتُوبُوٓا۟ ۚ إِنَّ ٱللَّهَ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ
9:106.
ان تین صحابہ ؓ کی طرف اشارہ ہے جو منافق نہ تھے‘ محض غلطی کی وجہ سے جنگِ تبوک میں رسول کریم صلی اللہ علیہ وسلم کے ساتھ جانے سے رہ گئے تھے پس چونکہ وہ مومن تھے‘ ان کو رسول کریم صلی اللہ علیہ وسلم نے اللہ تعالیٰ کے حکم سے سزا دی اور جو منافق تھے اُن کو چھوڑ دیا اور سزا نہ دی۔
9:106.
Ka‘b bin Malik, Hilal bin Umayyah and Murarah bin Rabi‘ah (9:106). They were sincere Muslims but failed to join the expedition to Tabuk, and therefore on his return to Medina, the Holy Prophet ordered their complete social ostracism so that they were even separated from their wives. They continued under this interdiction for no less than fifty days, when on their sincere repentance, they were granted pardon. They unreservedly confessed their guilt and offered no excuse. Being sincere and honest believers they severely took to heart the Divine punishment. They grieved and pined, till the earth for all its vastness became too strait for them (Bukhari, ch. on Maghazi
9:106.
Commentary:
The reference here is to Ka‘b bin Malik, Hilal bin Umayya and Murarah bin Rabi‘a already referred to in 9:106. These were sincere Muslims but failed to join the expedition to Tabuk, and therefore the Holy Prophet, on his return to Medina, ordered their complete social ostracism. They continued under this interdiction for no less than fifty days, when on their sincere repentance, and after they had come out of this severe ordeal successfully, they were granted pardon, as mentioned in this verse. One of these three men, Ka‘b bin Malik, relates his own story, which may be summed up as follows "Hitherto it had been a custom with the Holy Prophet to conceal the object of an intended expedition to the very last. But the journey now to be undertaken was so distant and the heat of the season so excessive and the enemy against whom he was called upon to march so powerful that he thought it necessary to give his followers a timely warning so that they might be able to make the necessary preparation.
"I went to the market everyday to make the needful purchases, but came back without doing anything, thinking that I would do the necessary preparation next day, for I was well able to do so. In this way I went on postponing from day to day until the army started from Medina. Even then I thought I would be able to make the necessary arrangements next day and join the army on the way. But the next day also I did nothing and put off till the day following. The result of this procrastination was that the army had travelled such a long distance from Medina that I had to give up the idea of making any attempt to join it from behind.
"When I heard that the Holy Prophet was coming back to Medina, grief seized me. On his return to Medina, those who had remained behind came to him and offered false excuses for their absence. He accepted their excuses, pardoned them, and left their cases in the hand of God. I also went to him and saluted him and he smiled with the smile of one who is angry and asked me the reason of my absence. I replied, 'By God, if there had been another person in your place, O Prophet of God, I think I might have escaped his anger by offering an excuse, for I am clever in argument. But, by God, I know that if I tell you a false story, you will be pleased with me, but in that case the All-Knowing God will bring about circumstances which will make you angry with me; and if I speak to you the truth, you may feel angry, but I hope God will pardon me. 'By God, I have no pretext to offer for my absence; I was never stronger and never better off than I was at the time when I stayed behind.' The Holy Prophet said, 'As for this man, he has spoken the truth.' Then he said to me 'Go away, until God gives His decision about you.' On enquiry I learnt that the Holy Prophet had said the same thing to two other persons, Murarah bin Rabi‘a and Hilal bin Umayya. He laid all the three of us under an interdict, forbidding the Faithful to hold any intercourse with us. My two companions, who were old and weak, did not leave their homes. I was strong and healthy and went about from place to place but no one spoke to me. Everybody shunned me or regarded me with an altered mien. I sought the Mosque, sat down near the Prophet, and saluted him, but my salutation was not returned. While I was in this predicament, there came to me a messenger with an epistle from the King of the Banu Ghassan, expressing his sympathy with me in my present plight and inviting me to his court, where he promised to treat me with respect and honour. 'This is another trial', said I to myself, and repairing to a burning oven, I cast the King’s letter into the fire, saying to the messenger, 'This is my reply to the letter.'
"On the forty-first day came the further command that we should separate even from our wives, whereupon I sent away my wife to her parents, and was left all alone to undergo in its severest rigour the punishment meted out to us. My heart was dying away and the whole world appeared to grow narrow to me. My other companions also were in a pitiable condition. They kept weeping day and night in their homes. At last, on the fifty-first day, the Prophet of God received a revelation bringing the welcome news that God had turned to us with mercy and had accepted our repentance. A friend on horseback came galloping to me to be the first to convey to me the happy news, but another friend forestalled him by ascending the nearest hill and crying therefrom at the top of his voice; 'Rejoice, O Ka‘b bin Malik.' I concluded that I was pardoned and hastened to the Holy Prophet and found him in the Mosque. He received me with a radiant countenance and said 'Rejoice, O Ka‘b, for this is the happiest day that has ever dawned upon you since you were born.' My soul was lifted up from the depths of despondency and in the transports of gratitude, I offered my whole wealth in atonement of my error. 'Nay,' said the Holy Prophet, 'Keep a part of your wealth and give away the rest to be spent in the cause of God.' I also said to the Holy Prophet, 'It is through my speaking the truth that God has done me this favour. So I make a solemn promise that I will never speak but the truth so long as I live.' And by God, I have strictly adhered to this promise to the present day and hope God will help me to observe this promise in future as well" (Bukhari, ch. on Maghazi).
The above narration forcefully leads one to the conclusion that:
(1) The Holy Prophet kept strict discipline among his followers but this discipline was tempered with mercy;
(2) In spite of this discipline the Holy Prophet was loved and revered by his followers to an extraordinary degree;
(3) His true followers always strove their best to set an unparalleled example of sacrifice, devotion and piety.
a
9:106.
1
ان تین صحابہ ؓ کی طرف اشارہ ہے جو منافق نہ تھے‘ محض غلطی کی وجہ سے جنگِ تبوک میں رسول کریم صلی اللہ علیہ وسلم کے ساتھ جانے سے رہ گئے تھے پس چونکہ وہ مومن تھے‘ ان کو رسول کریم صلی اللہ علیہ وسلم نے اللہ تعالیٰ کے حکم سے سزا دی اور جو منافق تھے اُن کو چھوڑ دیا اور سزا نہ دی۔
a
9:106.
1265
Commentary:
The reference here is to Ka‘b bin Malik, Hilal bin Umayya and Murarah bin Rabi‘a already referred to in 9:106. These were sincere Muslims but failed to join the expedition to Tabuk, and therefore the Holy Prophet, on his return to Medina, ordered their complete social ostracism. They continued under this interdiction for no less than fifty days, when on their sincere repentance, and after they had come out of this severe ordeal successfully, they were granted pardon, as mentioned in this verse. One of these three men, Ka‘b bin Malik, relates his own story, which may be summed up as follows "Hitherto it had been a custom with the Holy Prophet to conceal the object of an intended expedition to the very last. But the journey now to be undertaken was so distant and the heat of the season so excessive and the enemy against whom he was called upon to march so powerful that he thought it necessary to give his followers a timely warning so that they might be able to make the necessary preparation.
"I went to the market everyday to make the needful purchases, but came back without doing anything, thinking that I would do the necessary preparation next day, for I was well able to do so. In this way I went on postponing from day to day until the army started from Medina. Even then I thought I would be able to make the necessary arrangements next day and join the army on the way. But the next day also I did nothing and put off till the day following. The result of this procrastination was that the army had travelled such a long distance from Medina that I had to give up the idea of making any attempt to join it from behind.
"When I heard that the Holy Prophet was coming back to Medina, grief seized me. On his return to Medina, those who had remained behind came to him and offered false excuses for their absence. He accepted their excuses, pardoned them, and left their cases in the hand of God. I also went to him and saluted him and he smiled with the smile of one who is angry and asked me the reason of my absence. I replied, 'By God, if there had been another person in your place, O Prophet of God, I think I might have escaped his anger by offering an excuse, for I am clever in argument. But, by God, I know that if I tell you a false story, you will be pleased with me, but in that case the All-Knowing God will bring about circumstances which will make you angry with me; and if I speak to you the truth, you may feel angry, but I hope God will pardon me. 'By God, I have no pretext to offer for my absence; I was never stronger and never better off than I was at the time when I stayed behind.' The Holy Prophet said, 'As for this man, he has spoken the truth.' Then he said to me 'Go away, until God gives His decision about you.' On enquiry I learnt that the Holy Prophet had said the same thing to two other persons, Murarah bin Rabi‘a and Hilal bin Umayya. He laid all the three of us under an interdict, forbidding the Faithful to hold any intercourse with us. My two companions, who were old and weak, did not leave their homes. I was strong and healthy and went about from place to place but no one spoke to me. Everybody shunned me or regarded me with an altered mien. I sought the Mosque, sat down near the Prophet, and saluted him, but my salutation was not returned. While I was in this predicament, there came to me a messenger with an epistle from the King of the Banu Ghassan, expressing his sympathy with me in my present plight and inviting me to his court, where he promised to treat me with respect and honour. 'This is another trial', said I to myself, and repairing to a burning oven, I cast the King’s letter into the fire, saying to the messenger, 'This is my reply to the letter.'
"On the forty-first day came the further command that we should separate even from our wives, whereupon I sent away my wife to her parents, and was left all alone to undergo in its severest rigour the punishment meted out to us. My heart was dying away and the whole world appeared to grow narrow to me. My other companions also were in a pitiable condition. They kept weeping day and night in their homes. At last, on the fifty-first day, the Prophet of God received a revelation bringing the welcome news that God had turned to us with mercy and had accepted our repentance. A friend on horseback came galloping to me to be the first to convey to me the happy news, but another friend forestalled him by ascending the nearest hill and crying therefrom at the top of his voice; 'Rejoice, O Ka‘b bin Malik.' I concluded that I was pardoned and hastened to the Holy Prophet and found him in the Mosque. He received me with a radiant countenance and said 'Rejoice, O Ka‘b, for this is the happiest day that has ever dawned upon you since you were born.' My soul was lifted up from the depths of despondency and in the transports of gratitude, I offered my whole wealth in atonement of my error. 'Nay,' said the Holy Prophet, 'Keep a part of your wealth and give away the rest to be spent in the cause of God.' I also said to the Holy Prophet, 'It is through my speaking the truth that God has done me this favour. So I make a solemn promise that I will never speak but the truth so long as I live.' And by God, I have strictly adhered to this promise to the present day and hope God will help me to observe this promise in future as well" (Bukhari, ch. on Maghazi).
The above narration forcefully leads one to the conclusion that:
(1) The Holy Prophet kept strict discipline among his followers but this discipline was tempered with mercy;
(2) In spite of this discipline the Holy Prophet was loved and revered by his followers to an extraordinary degree;
(3) His true followers always strove their best to set an unparalleled example of sacrifice, devotion and piety.
a
9:106.
1223
Ka‘b bin Malik, Hilal bin Umayyah and Murarah bin Rabi‘ah (9:106). They were sincere Muslims but failed to join the expedition to Tabuk, and therefore on his return to Medina, the Holy Prophet ordered their complete social ostracism so that they were even separated from their wives. They continued under this interdiction for no less than fifty days, when on their sincere repentance, they were granted pardon. They unreservedly confessed their guilt and offered no excuse. Being sincere and honest believers they severely took to heart the Divine punishment. They grieved and pined, till the earth for all its vastness became too strait for them (Bukhari, ch. on Maghazi