Ruku 429 ع
Section 429 of 556 • 11 Verses
۞ وَلَمَّا ضُرِبَ ٱبْنُ مَرْيَمَ مَثَلًا إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
یعنی قرآن مجید میں ابن مریم کے دوبارہ آنے کی خبر جب پڑھتے ہیں تو شور مچا دیتے ہیں کہ کیا وہ ہمارے معبودوں سے اچھا ہے کہ ہمارے معبودوں کو تو جہنم میں پھینکا جاتا ہے اور اسے دنیا کی اصلاح کے لئے واپس لایا جاتا ہے۔ حالانکہ دونوں واقعات میں زمین و آسمان کا فرق ہے۔ مسیحؑ خود اپنی بندگی کا اقرار کرتا ہے اور وہ مرد صالح تھا اس کا مقابلہ مشرکوں یا مشرکوں کے سرداروں سے نہیں ہو سکتا۔
Sadda (Yasuddu) means, he hindered him from a thing; and Sadda (Yasiddu) means, he raised a clamour (Aqrab).
Important Words:
یصدون (raise a clamour) is derived from صد. They say صدہ عن کذا, aorist یصد (yasuddu) i.e. he hindered him from such a thing; he turned him away from it. صد aorist یصد (yasiddu) means, he raised a clamour; he cried (Aqrab).
Commentary:
The main theme of this Surah, as already mentioned, is the Unity of God. The Surah condemns idolatry in very strong terms. But in the case of Jesus who is also worshipped as God by Christians, it has made an exception. Not only has it not condemned him but has actually mentioned his name with great respect. This invidious distinction (as it appeared to the Quraish of Mecca) between Jesus and their idols cut them to the quick. The verse under comment refers to this mortification of the Quraish. The exception made in case of Jesus needed some explanation. The explanation is given in the verses that follow.
The word مثلا signifying anything similar, like, equal to another (6:39), the verse, besides the meaning given in the text, may also signify that when the people of the Holy Prophet—the Muslims—are told that another person who would be like Jesus and would be his counterpart would be raised from among them to regenerate them and restore their lost spiritual glory, they, instead of being glad over this good tidings, raise a clamour. The verse may thus be taken as referring to the Second Coming of Jesus, which has taken place in the person of Ahmad, the Promised Messiah.
1
یعنی قرآن مجید میں ابن مریم کے دوبارہ آنے کی خبر جب پڑھتے ہیں تو شور مچا دیتے ہیں کہ کیا وہ ہمارے معبودوں سے اچھا ہے کہ ہمارے معبودوں کو تو جہنم میں پھینکا جاتا ہے اور اسے دنیا کی اصلاح کے لئے واپس لایا جاتا ہے۔ حالانکہ دونوں واقعات میں زمین و آسمان کا فرق ہے۔ مسیحؑ خود اپنی بندگی کا اقرار کرتا ہے اور وہ مرد صالح تھا اس کا مقابلہ مشرکوں یا مشرکوں کے سرداروں سے نہیں ہو سکتا۔
3678
Important Words:
یصدون (raise a clamour) is derived from صد. They say صدہ عن کذا, aorist یصد (yasuddu) i.e. he hindered him from such a thing; he turned him away from it. صد aorist یصد (yasiddu) means, he raised a clamour; he cried (Aqrab).
Commentary:
The main theme of this Surah, as already mentioned, is the Unity of God. The Surah condemns idolatry in very strong terms. But in the case of Jesus who is also worshipped as God by Christians, it has made an exception. Not only has it not condemned him but has actually mentioned his name with great respect. This invidious distinction (as it appeared to the Quraish of Mecca) between Jesus and their idols cut them to the quick. The verse under comment refers to this mortification of the Quraish. The exception made in case of Jesus needed some explanation. The explanation is given in the verses that follow.
The word مثلا signifying anything similar, like, equal to another (6:39), the verse, besides the meaning given in the text, may also signify that when the people of the Holy Prophet—the Muslims—are told that another person who would be like Jesus and would be his counterpart would be raised from among them to regenerate them and restore their lost spiritual glory, they, instead of being glad over this good tidings, raise a clamour. The verse may thus be taken as referring to the Second Coming of Jesus, which has taken place in the person of Ahmad, the Promised Messiah.
2682
Sadda (Yasuddu) means, he hindered him from a thing; and Sadda (Yasiddu) means, he raised a clamour (Aqrab).
وَقَالُوٓا۟ ءَأَٰلِهَتُنَا خَيْرٌ أَمْ هُوَ ۚ مَا ضَرَبُوهُ لَكَ إِلَّا جَدَلًۢا ۚ بَلْ هُمْ قَوْمٌ خَصِمُونَ
迈喜合的降临是犹太人即将失去颜面, 受到耻辱并将永远被夺先知品位的迹象。 مَثَل (Mathal) 表示: 与另一个相似或相同 (6:39)。这节经文还有一个意思: 当穆圣的信从者--------穆斯林--------被告知另有一个人和伊撒相似, 和他一模一样, 会在他们中间站起来使他们获得新生, 恢复他们失去的精神光辉, 这时他们不是为这个好消息而高兴, 而是掀起了一片喧嚷。因此这节经文可视为伊撒 (耶稣) 的再临。
’’ہمارے معبود‘‘ سے مراد وہ بزرگ ہیں جن کو وہ خداتعالیٰ کے مقابلہ میں عظمت دیتے ہیں خواہ ان کے آگے عملاً سجدہ نہ کرتے ہوں۔ جیسا کہ آج کل کے مشرک یعنی اہل تشیع وغیرہ جو کہتے ہیں کہ مہدی کے آنے پر سب رسول زندہ کیے جائیں گے اور اس کی اطاعت کریں گے۔
The advent of the Messiah was a sign that the Jews were going to be disgraced and humiliated and were about to be deprived of Prophethood for all time. Mathal signifying anything similar or equal to another (6:39), the verse, besides the meaning given in the text, may also signify that when the people of the Holy Prophet—the Muslims—are told that another person, who would be like Jesus and would be his counterpart, would be raised from among them to regenerate them and restore their lost spiritual glory, instead of being glad over these good tidings, they raise a clamour. The verse may thus be taken as referring to the Second Coming of Jesus.
1228
迈喜合的降临是犹太人即将失去颜面, 受到耻辱并将永远被夺先知品位的迹象。 مَثَل (Mathal) 表示: 与另一个相似或相同 (6:39)。这节经文还有一个意思: 当穆圣的信从者--------穆斯林--------被告知另有一个人和伊撒相似, 和他一模一样, 会在他们中间站起来使他们获得新生, 恢复他们失去的精神光辉, 这时他们不是为这个好消息而高兴, 而是掀起了一片喧嚷。因此这节经文可视为伊撒 (耶稣) 的再临。
2
’’ہمارے معبود‘‘ سے مراد وہ بزرگ ہیں جن کو وہ خداتعالیٰ کے مقابلہ میں عظمت دیتے ہیں خواہ ان کے آگے عملاً سجدہ نہ کرتے ہوں۔ جیسا کہ آج کل کے مشرک یعنی اہل تشیع وغیرہ جو کہتے ہیں کہ مہدی کے آنے پر سب رسول زندہ کیے جائیں گے اور اس کی اطاعت کریں گے۔
2683
The advent of the Messiah was a sign that the Jews were going to be disgraced and humiliated and were about to be deprived of Prophethood for all time. Mathal signifying anything similar or equal to another (6:39), the verse, besides the meaning given in the text, may also signify that when the people of the Holy Prophet—the Muslims—are told that another person, who would be like Jesus and would be his counterpart, would be raised from among them to regenerate them and restore their lost spiritual glory, instead of being glad over these good tidings, they raise a clamour. The verse may thus be taken as referring to the Second Coming of Jesus.
إِنْ هُوَ إِلَّا عَبْدٌ أَنْعَمْنَا عَلَيْهِ وَجَعَلْنَٰهُ مَثَلًا لِّبَنِىٓ إِسْرَٰٓءِيلَ
3:50; 61:7.
Commentary:
The verse gives the reason why Jesus has not been included among the false gods of the idolaters and has been spared the denunciation and condemnation to which they have been subjected. The reason is that he was a righteous servant of God and a model of virtue and piety upon whom God had bestowed His blessings.
a
3:50; 61:7.
3679
Commentary:
The verse gives the reason why Jesus has not been included among the false gods of the idolaters and has been spared the denunciation and condemnation to which they have been subjected. The reason is that he was a righteous servant of God and a model of virtue and piety upon whom God had bestowed His blessings.
وَلَوْ نَشَآءُ لَجَعَلْنَا مِنكُم مَّلَٰٓئِكَةً فِى ٱلْأَرْضِ يَخْلُفُونَ
天使不能作为人的榜样、模范, 因此安拉总是命人将自己的意示转达给人, 并当作人的榜样、楷模。
یعنی مسیحؑ پر فرشتے اُترے کیونکہ وہ روحانی طور پر فرشتہ بن گیا تھا۔ اگر محمد رسول اللہ صلی اللہ علیہ وسلم کے زمانہ کے لوگ یا آپ کے بعد کے لوگ بھی مسیحؑ جیسے بن جاتے ہیں تو ان پر بھی فرشتے اترنے لگ جاتے اس میں کوئی تعجب کی بات نہیں۔ موجودہ مسلمان محض ہٹ دھرمی سے اِس اِمکان کے منکر ہیں۔
Angels could not serve as an example and model for men, therefore God always commissioned men to convey His Will to, and to serve as model and pattern for, men.
17:96; 25:22-23.
Commentary:
The verse means to say that God could, if He had so willed, send down angels on earth who would have conveyed the Divine Message, but angels could not serve as an example and model for men, therefore, God had always commissioned men to convey His will to, and to serve as model and pattern for, men.
1229
天使不能作为人的榜样、模范, 因此安拉总是命人将自己的意示转达给人, 并当作人的榜样、楷模。
3
یعنی مسیحؑ پر فرشتے اُترے کیونکہ وہ روحانی طور پر فرشتہ بن گیا تھا۔ اگر محمد رسول اللہ صلی اللہ علیہ وسلم کے زمانہ کے لوگ یا آپ کے بعد کے لوگ بھی مسیحؑ جیسے بن جاتے ہیں تو ان پر بھی فرشتے اترنے لگ جاتے اس میں کوئی تعجب کی بات نہیں۔ موجودہ مسلمان محض ہٹ دھرمی سے اِس اِمکان کے منکر ہیں۔
b
17:96; 25:22-23.
3680
Commentary:
The verse means to say that God could, if He had so willed, send down angels on earth who would have conveyed the Divine Message, but angels could not serve as an example and model for men, therefore, God had always commissioned men to convey His will to, and to serve as model and pattern for, men.
2684
Angels could not serve as an example and model for men, therefore God always commissioned men to convey His Will to, and to serve as model and pattern for, men.
وَإِنَّهُۥ لَعِلْمٌ لِّلسَّاعَةِ فَلَا تَمْتَرُنَّ بِهَا وَٱتَّبِعُونِ ۚ هَٰذَا صِرَٰطٌ مُّسْتَقِيمٌ
“复生日” 可以指穆撒教规终止的时刻。اِنَّهٗ (Inna hu) 中的代词即可指伊撒, 也可指 «古兰经»。这节经的意思可以指伊撒之后以色列人将被剥夺先知品位的天赋, 也可指另一种教规--------«古兰经»--------将取代穆撒教规。
بعض علماء نے اس کے یہ معنے کیے ہیں کہ اِنَّہٗ کی ضمیر جس کو ہم نے قرآن کی طرف پھیرا ہے مسیحؑ کی طرف جاتی ہے اور آیت کا مطلب یہ ہے کہ مسیحؑ کو قیامت کا علم ہے۔ حالانکہ علم کے معنے مصدر کی حیثیت میں اسم فاعل کے بھی ہوتے ہیں جیسے کہ مفسرین خود بھی تسلیم کرتے ہیں اور اس صورت میں اس کے معنے وہی بن جاتے ہیں جو ہم نے کیے ہیں۔
قیامت کا علم بخشنے کے یہ معنے ہیں کہ دنیا میں جو جو بڑی تباہیاں آنے والی ہیں ان کا ذکر قرآن مجید میں موجود ہے۔ مسلمانوں کی ابتدائی تباہی کا بھی اور ان کی آخری تباہی کا بھی۔ عیسائیوں کی ابتدائی تباہی کا بھی اور ان کی آخری تباہی کا بھی اور اسی طرح دوسری بڑی بڑی قوموں کی تباہی کا بھی۔
"Hour" may denote the time of the end of the Mosaic Dispensation and the pronoun hu in inna hu may refer either to Jesus or to the Qur’an and the verse would mean, that after Jesus the Israelites will be deprived of the gift of Prophethood, or that another Dispensation—Quranic Dispensation—will take the place of Mosaic Dispensation.
Commentary:
The "hour" here may denote the time of the end of Mosaic Dispensation and of the rise of a new Shari‘ah, and the pronoun ہ in the expression إنه may refer to Jesus. The verse may thus signify that Jesus was the last Prophet of the House of Israel. His fatherless birth symbolised the total spiritual sterility of the Israelite people. It also constituted a warning to the Jews that by their persistent rejection of truth and opposition to heavenly Messengers, they had forfeited the Divine blessing of prophethood and, therefore, no Prophet would henceforth spring from the loins of a Jewish father. It was in this sense that Jesus was a "sign of the Hour." Jesus himself realized this. He said to his people:
"Therefore I say unto you, the kingdom of God shall be taken away from you and given to a nation bringing forth the fruits thereof" (Matt. 21:43).
If the pronoun ہ in the expression إنه be taken to refer to the Quran, as some commentators have done, the verse would mean that the Quran is "a sign of the Hour" i.e. a sign that the Israelites are about to be deprived of the Divine gift of prophethood and that another Dispensation—Islamic Dispensation—will now take the place of Mosaic Dispensation. Or the verse may signify that all the great calamities and catastrophes that will overwhelm the world, or the great changes that will take place in future, have been mentioned specifically or by implication in the Quran.
1230
“复生日” 可以指穆撒教规终止的时刻。اِنَّهٗ (Inna hu) 中的代词即可指伊撒, 也可指 «古兰经»。这节经的意思可以指伊撒之后以色列人将被剥夺先知品位的天赋, 也可指另一种教规--------«古兰经»--------将取代穆撒教规。
1
بعض علماء نے اس کے یہ معنے کیے ہیں کہ اِنَّہٗ کی ضمیر جس کو ہم نے قرآن کی طرف پھیرا ہے مسیحؑ کی طرف جاتی ہے اور آیت کا مطلب یہ ہے کہ مسیحؑ کو قیامت کا علم ہے۔ حالانکہ علم کے معنے مصدر کی حیثیت میں اسم فاعل کے بھی ہوتے ہیں جیسے کہ مفسرین خود بھی تسلیم کرتے ہیں اور اس صورت میں اس کے معنے وہی بن جاتے ہیں جو ہم نے کیے ہیں۔
2
قیامت کا علم بخشنے کے یہ معنے ہیں کہ دنیا میں جو جو بڑی تباہیاں آنے والی ہیں ان کا ذکر قرآن مجید میں موجود ہے۔ مسلمانوں کی ابتدائی تباہی کا بھی اور ان کی آخری تباہی کا بھی۔ عیسائیوں کی ابتدائی تباہی کا بھی اور ان کی آخری تباہی کا بھی اور اسی طرح دوسری بڑی بڑی قوموں کی تباہی کا بھی۔
3681
Commentary:
The "hour" here may denote the time of the end of Mosaic Dispensation and of the rise of a new Shari‘ah, and the pronoun ہ in the expression إنه may refer to Jesus. The verse may thus signify that Jesus was the last Prophet of the House of Israel. His fatherless birth symbolised the total spiritual sterility of the Israelite people. It also constituted a warning to the Jews that by their persistent rejection of truth and opposition to heavenly Messengers, they had forfeited the Divine blessing of prophethood and, therefore, no Prophet would henceforth spring from the loins of a Jewish father. It was in this sense that Jesus was a "sign of the Hour." Jesus himself realized this. He said to his people:
"Therefore I say unto you, the kingdom of God shall be taken away from you and given to a nation bringing forth the fruits thereof" (Matt. 21:43).
If the pronoun ہ in the expression إنه be taken to refer to the Quran, as some commentators have done, the verse would mean that the Quran is "a sign of the Hour" i.e. a sign that the Israelites are about to be deprived of the Divine gift of prophethood and that another Dispensation—Islamic Dispensation—will now take the place of Mosaic Dispensation. Or the verse may signify that all the great calamities and catastrophes that will overwhelm the world, or the great changes that will take place in future, have been mentioned specifically or by implication in the Quran.
2685
"Hour" may denote the time of the end of the Mosaic Dispensation and the pronoun hu in inna hu may refer either to Jesus or to the Qur’an and the verse would mean, that after Jesus the Israelites will be deprived of the gift of Prophethood, or that another Dispensation—Quranic Dispensation—will take the place of Mosaic Dispensation.
وَلَا يَصُدَّنَّكُمُ ٱلشَّيْطَٰنُ ۖ إِنَّهُۥ لَكُمْ عَدُوٌّ مُّبِينٌ
وَلَمَّا جَآءَ عِيسَىٰ بِٱلْبَيِّنَٰتِ قَالَ قَدْ جِئْتُكُم بِٱلْحِكْمَةِ وَلِأُبَيِّنَ لَكُم بَعْضَ ٱلَّذِى تَخْتَلِفُونَ فِيهِ ۖ فَٱتَّقُوا۟ ٱللَّهَ وَأَطِيعُونِ
اس جگہ حضرت عیسیٰ علیہ السلام کی بعثتِ ثانیہ کا ذکر ہے۔ کیونکہ اوپر کی آیت میں بھی اسی کا ذکر تھا۔
کئی جگہ ثابت کیا جا چکا ہے کہ ماضی بمعنے مضارع بھی آتا ہے (دیکھئےفقہ اللغۃ للثعالبی صفحہ۲۱۵)
3
اس جگہ حضرت عیسیٰ علیہ السلام کی بعثتِ ثانیہ کا ذکر ہے۔ کیونکہ اوپر کی آیت میں بھی اسی کا ذکر تھا۔
4
کئی جگہ ثابت کیا جا چکا ہے کہ ماضی بمعنے مضارع بھی آتا ہے (دیکھئےفقہ اللغۃ للثعالبی صفحہ۲۱۵)
a
3:51.
3682
Commentary:
The reference in the verse is to the Second Coming of Jesus. See also 3:50.
إِنَّ ٱللَّهَ هُوَ رَبِّى وَرَبُّكُمْ فَٱعْبُدُوهُ ۚ هَٰذَا صِرَٰطٌ مُّسْتَقِيمٌ
3:52; 19:37.
3:52; 19:37.
3:52; 5:73; 19:37.
Commentary:
This verse constitutes another and a very clear proof why Jesus has been excepted from the denunciation referred to in verse 58 above. The reason is that Jesus called men to the worship of God who was his Lord and the Lord of all the worlds and that he never claimed Divinity for himself.
a
3:52; 19:37.
b
3:52; 5:73; 19:37.
3683
Commentary:
This verse constitutes another and a very clear proof why Jesus has been excepted from the denunciation referred to in verse 58 above. The reason is that Jesus called men to the worship of God who was his Lord and the Lord of all the worlds and that he never claimed Divinity for himself.
a
3:52; 19:37.
فَٱخْتَلَفَ ٱلْأَحْزَابُ مِنۢ بَيْنِهِمْ ۖ فَوَيْلٌ لِّلَّذِينَ ظَلَمُوا۟ مِنْ عَذَابِ يَوْمٍ أَلِيمٍ
19:38.
19:38.
19:38.
b
19:38.
c
19:38.
a
19:38.
هَلْ يَنظُرُونَ إِلَّا ٱلسَّاعَةَ أَن تَأْتِيَهُم بَغْتَةً وَهُمْ لَا يَشْعُرُونَ
10:51; 12:108; 22:56; 47:19.
10:51; 12:108; 22:56; 47:19.
10:51; 12:108; 22:56; 47:19.
Commentary:
The verse refers to the original theme of the Surah and means to say that disbelievers, by rejecting the Holy Prophet, are inviting the hour of punishment to come suddenly upon them.
a
10:51; 12:108; 22:56; 47:19.
a
10:51; 12:108; 22:56; 47:19.
3684
Commentary:
The verse refers to the original theme of the Surah and means to say that disbelievers, by rejecting the Holy Prophet, are inviting the hour of punishment to come suddenly upon them.
b
10:51; 12:108; 22:56; 47:19.
ٱلْأَخِلَّآءُ يَوْمَئِذٍۭ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا ٱلْمُتَّقِينَ
2:256.
In the hour of distress all friendships are forgotten. Friends desert each other, even turn into enemies. Elsewhere, the Qur’an gives a graphic description of the condition of sinners when they are confronted with the evil consequences of their wicked deeds (70:11-15; 80:35-38).
5:56; 19:97.
Commentary:
In the hour of distress all friendships are forgotten. Friends desert each other, even turn into enemies. Elsewhere the Quran gives a graphic description of the pitiable condition of sinners when they are confronted with the evil consequences of their wicked deeds. See 70:11-15; 80:35-38.
b
2:256.
1231
悲痛之时会遗忘掉一切友谊。朋友绝交了, 甚至反目成仇。«古兰经» 另有生动描写罪人面临自己干下坏事所产生的恶果之后的情况 (70:11-15; 80:35-38)。
b
5:56; 19:97.
3685
Commentary:
In the hour of distress all friendships are forgotten. Friends desert each other, even turn into enemies. Elsewhere the Quran gives a graphic description of the pitiable condition of sinners when they are confronted with the evil consequences of their wicked deeds. See 70:11-15; 80:35-38.
c
2:256.
2686
In the hour of distress all friendships are forgotten. Friends desert each other, even turn into enemies. Elsewhere, the Qur’an gives a graphic description of the condition of sinners when they are confronted with the evil consequences of their wicked deeds (70:11-15; 80:35-38).