Ruku 484 ع
Section 484 of 556 • 10 Verses
الصف
As-Saff
The Ranks • madinah • 14 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
سَبَّحَ لِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۖ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ
17:45; 24:42; 57:2; 62:2; 64:2.
17:45; 24:42; 57:2; 62:2; 64:2.
b
17:45; 24:42; 57:2; 62:2; 64:2.
b
17:45; 24:42; 57:2; 62:2; 64:2.
4222
Commentary:
See 57:2.
b
17:45; 24:42; 57:2; 62:2; 64:2.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لِمَ تَقُولُونَ مَا لَا تَفْعَلُونَ
穆斯林的行为应该跟自己的信仰相称。吹牛的空话令人忘乎所以; 口头上说得好, 却没有实际行动, 就显得虚伪而欠诚恳。
The action of a Muslim should correspond to his professions. Boastful, empty talk carries one nowhere and verbal professions not accompanied by actual deeds smack of hypocrisy and insincerity.
Commentary:
Muslims are told here that their actions should correspond to their professions. Boastful, empty talk carries one nowhere and verbal professions unattended by deeds smack of hypocrisy and insincerity.
1417
穆斯林的行为应该跟自己的信仰相称。吹牛的空话令人忘乎所以; 口头上说得好, 却没有实际行动, 就显得虚伪而欠诚恳。
4223
Commentary:
Muslims are told here that their actions should correspond to their professions. Boastful, empty talk carries one nowhere and verbal professions unattended by deeds smack of hypocrisy and insincerity.
3034
The action of a Muslim should correspond to his professions. Boastful, empty talk carries one nowhere and verbal professions not accompanied by actual deeds smack of hypocrisy and insincerity.
كَبُرَ مَقْتًا عِندَ ٱللَّهِ أَن تَقُولُوا۟ مَا لَا تَفْعَلُونَ
إِنَّ ٱللَّهَ يُحِبُّ ٱلَّذِينَ يُقَٰتِلُونَ فِى سَبِيلِهِۦ صَفًّا كَأَنَّهُم بُنْيَٰنٌ مَّرْصُوصٌ
穆斯林在他们彻底而无条件服从领导的指挥下, 可望建立一个坚定而牢固的阵线来抵御邪恶势力。但一个试图团结成一个强大而坚固的社会的民族, 必须具有一套生活规则、一个理想、一个目的、一个方针、一个计划以达到那个目的。
Muslims are expected to present a firm, compact and solid front to the forces of evil, under the command of their Leader whom they should give full and unqualified obedience. But a people who seek to become united into a solid and strong community, must possess one code of life, one ideal, one objective and one goal and one programme to achieve that objective.
9:111.
Important Words:
مرصوص (strong). They say رص البناء i.e. he made the building firm and compact, or he made it firm and strong; he joined it together; he stuck it together, one part to another, so that there might be no interstice in it; he plastered it with lead. تراصواmeans, they placed themselves close together in prayer or in battle so that there was no intervening space among them. بئر مرصوصة means, a well cased with lead (Lane & Aqrab).
Commentary:
Muslims are expected to present a firm, compact and united front to the forces of evil under the command of their leader whom they should give full and unqualified obedience. But for a people to become united into a solid and strong community, they must possess one code of life, one ideal, one objective and destination and one programme to achieve that objective.
1418
穆斯林在他们彻底而无条件服从领导的指挥下, 可望建立一个坚定而牢固的阵线来抵御邪恶势力。但一个试图团结成一个强大而坚固的社会的民族, 必须具有一套生活规则、一个理想、一个目的、一个方针、一个计划以达到那个目的。
c
9:111.
4224
Important Words:
مرصوص (strong). They say رص البناء i.e. he made the building firm and compact, or he made it firm and strong; he joined it together; he stuck it together, one part to another, so that there might be no interstice in it; he plastered it with lead. تراصواmeans, they placed themselves close together in prayer or in battle so that there was no intervening space among them. بئر مرصوصة means, a well cased with lead (Lane & Aqrab).
Commentary:
Muslims are expected to present a firm, compact and united front to the forces of evil under the command of their leader whom they should give full and unqualified obedience. But for a people to become united into a solid and strong community, they must possess one code of life, one ideal, one objective and destination and one programme to achieve that objective.
3035
Muslims are expected to present a firm, compact and solid front to the forces of evil, under the command of their Leader whom they should give full and unqualified obedience. But a people who seek to become united into a solid and strong community, must possess one code of life, one ideal, one objective and one goal and one programme to achieve that objective.
وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِۦ يَٰقَوْمِ لِمَ تُؤْذُونَنِى وَقَد تَّعْلَمُونَ أَنِّى رَسُولُ ٱللَّهِ إِلَيْكُمْ ۖ فَلَمَّا زَاغُوٓا۟ أَزَاغَ ٱللَّهُ قُلُوبَهُمْ ۚ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلْفَٰسِقِينَ
Perhaps no Prophet of God suffered so much mental agony at the hands of his followers as did Moses. Moses’s people had seen the mighty hosts of Pharoah drown before their very eyes and yet they had hardly crossed the sea when they sought to revert to idolatry, and seeing some people worshipping idols asked Moses to set up one such idol for them also (7:139). When asked to march into Canaan which God had promised to give them, they scornfully and brazen-facedly told Moses to go with his Lord upon Whom he had relied so much; they were not going to budge an inch from the place where they had settled (5:25). Thus Moses was repeatedly insulted by, and baulked in his efforts to reclaim from idolatry, the very people whom he had delivered from the crushing bondage of Pharoah. They even slandered and defamed him.
Commentary:
Perhaps no Prophet of God suffered so much mental agony at the hands of his followers as did Moses. Among many other signs Moses’s people had seen the mighty hosts of Pharaoh drown before their very eyes and yet they had hardly crossed the sea when they wanted to revert to idolatry, and seeing some people worshipping idols asked Moses to set up one such idol for them. They defied Moses’s brother, the Prophet Aaron, and worshipped the calf (7:149). When asked to march into Canaan which God had promised to them they scornfully and quite brazen-facedly told Moses to go with his Lord upon Whom he had relied so much; they were not going to budge an inch from the place where they had settled (5:25). Thus Moses was repeatedly insulted by, and baulked in his efforts to reclaim from idolatry, the very people whom he had delivered from the crushing bondage of Pharaoh. They even slandered and defamed him. It is to such vexatious act of these ungrateful people that the Quran has referred in 33:70.
4225
Commentary:
Perhaps no Prophet of God suffered so much mental agony at the hands of his followers as did Moses. Among many other signs Moses’s people had seen the mighty hosts of Pharaoh drown before their very eyes and yet they had hardly crossed the sea when they wanted to revert to idolatry, and seeing some people worshipping idols asked Moses to set up one such idol for them. They defied Moses’s brother, the Prophet Aaron, and worshipped the calf (7:149). When asked to march into Canaan which God had promised to them they scornfully and quite brazen-facedly told Moses to go with his Lord upon Whom he had relied so much; they were not going to budge an inch from the place where they had settled (5:25). Thus Moses was repeatedly insulted by, and baulked in his efforts to reclaim from idolatry, the very people whom he had delivered from the crushing bondage of Pharaoh. They even slandered and defamed him. It is to such vexatious act of these ungrateful people that the Quran has referred in 33:70.
3036
Perhaps no Prophet of God suffered so much mental agony at the hands of his followers as did Moses. Moses’s people had seen the mighty hosts of Pharoah drown before their very eyes and yet they had hardly crossed the sea when they sought to revert to idolatry, and seeing some people worshipping idols asked Moses to set up one such idol for them also (7:139). When asked to march into Canaan which God had promised to give them, they scornfully and brazen-facedly told Moses to go with his Lord upon Whom he had relied so much; they were not going to budge an inch from the place where they had settled (5:25). Thus Moses was repeatedly insulted by, and baulked in his efforts to reclaim from idolatry, the very people whom he had delivered from the crushing bondage of Pharoah. They even slandered and defamed him.
وَإِذْ قَالَ عِيسَى ٱبْنُ مَرْيَمَ يَٰبَنِىٓ إِسْرَٰٓءِيلَ إِنِّى رَسُولُ ٱللَّهِ إِلَيْكُم مُّصَدِّقًا لِّمَا بَيْنَ يَدَىَّ مِنَ ٱلتَّوْرَىٰةِ وَمُبَشِّرًۢا بِرَسُولٍ يَأْتِى مِنۢ بَعْدِى ٱسْمُهُۥٓ أَحْمَدُ ۖ فَلَمَّا جَآءَهُم بِٱلْبَيِّنَٰتِ قَالُوا۟ هَٰذَا سِحْرٌ مُّبِينٌ
27:14; 43:31.
关于伊撒对辩护人即安慰者亦即真理的精神的预言, 见 «圣经» 约翰12:13; 14:16—17; 15:26; 16:7, 由此可以清楚地推断出以下的结论:--------(a) 辩护人--------安慰者、真理的精神--------要等到伊撒去世之后才能出现; (b) 他永远留在人间;他打算说的很多事情是伊撒自己没法说的, 因为当时大家没法接受; (c) 他将引导人们得到所有的真理; (d) 他不会谈自己的, 但凡是他听到的, 他都会说; (e) 他将赞美伊撒(耶稣)并证实他的真理。这样描写辩护人--------安慰者、真理的精神--------像
«古兰经» 中的记载一样, 与穆圣的地位和使命完全一致。伊撒 (耶稣) 去世后才出现穆圣;他是最后一个立法先知, «古兰经»是全人类世世代代的最后启示的天经 (5:4)。他不从私欲发言, “这 (他所讲的话) 只是安拉下降的 (纯洁) 启示” (53:4)。他赞美伊撒 (耶稣) (2:254; 3:56)。«约翰福音» 中的预言与加注的这节经文中所提到的预言十分相像, 只是不用这儿提到的阿哈默德这个名字, 而用 “辩护人”。基督教作者怀疑 «古兰经» 上解说这个预言的正确性, 争论的基础是这两个名字的不同, 却不顾 «圣经»和 «古兰经»其他相同的地方。事实上耶稣既会阿拉米语也会希伯来语。阿拉米语是他的母语, 希伯来语是他的宗教语。现在的
«圣经» 是由阿拉米语和希伯来语译成的希腊语的译本。翻译当然不能充分传达原文的美。语言有其局限。用这种语言的人亦然。他们的局限性反映在他们的作品中。希腊语中还有一个名字叫做 Periklutos, 意思相似于阿拉伯语的 اَحْمَد (Ahmad, 阿哈默德)。著名基督教宗教学家贾克•范根 (Jack Finegan), 在他的 “The Archaeology of World Religions” 一书中说: “在希腊语中 Parakletos (安慰者) 这个字和 Periklutos (著名的) 很相似, 后者就是名词 اَحْمَد (Ahmad, 阿哈默德) 和 مُحَمَّد (Muhammad, 穆罕默德) 的意思。” 还有, 接近19世纪末在旧开罗的以斯拉犹太教之会堂中发现了经文 “The Damascus Document” (P.2), 里面说到伊撒 (耶稣) 曾预言一个名叫 Emeth 的 “圣灵”: “他借着他的迈喜合使他们知道他的圣灵。因为这个人就是 Emeth, 即真实的一位, 与他的名字相一致的还有他们的名字……” 在希伯来语中 “Emeth” 的意思是 “真理”, 或 “真实的一位, 一个永远善良的人”。(Strachan’s Fourth Gospel, p.141) 这个字犹太人译作 “安拉的玺”。自然地, 即使伊撒一定用过 阿哈默德这个名字, 但是这两个字 (阿哈默德和Emeth) 语音相似, 使后来作者们用 “Emeth” 取代了它的希伯来语的同义词阿哈默德。因此这节经文中提到的预言可以用于穆圣, 可是作为必然的结果, 也可以用于 اَحْمَدِيَّة (Ahmadiyyah) 创始人受约的迈喜合, 因为他在真主启示 بَرَاهِيْن اَحْمَدِيَّة (Barahin Ahmadiyyah) 中也称作阿哈默德, 还因为穆圣的第二次显现或第二次来临的预言在他身上实现了。主麻 (الجُمُعَة, Al-Jumu‘ah) 章第三节经文显然是指穆圣的第二次显现或来临。可以顺便提一句, 有关穆圣的预言也在被基督教会教派当作伪经的《巴拿巴福音》 (Barnabas), 这一福音中作了清楚的叙述。但还是可以像 «四福音书» 一样, 被认为是真的而加以承认。
اس آیت میں رسول کریم صلی اللہ علیہ وسلم کی پیشگوئی ہے۔ جو انجیل بَرنباس میں لکھی ہوئی ہے عیسائی اس کو جھوٹی انجیل قرار دیتے ہیں۔ مگر یہ پوپ کی لائبریری میں پائی جاتی ہے۔ اس کے علاوہ یہ بھی دلیل ہے کہ مروجہ اناجیل میں ’’فارقلیط‘‘ کی خبر دی گئی ہے جس کے معنے ’’احمد‘‘ ہی کے بنتے ہیں۔ پس اس آیت میں رسول کریم صلی اللہ علیہ وسلم کی بلاواسطہ اور آپ کے ایک بروز کی جس کا ذکر اگلی سورۃ میں ہے بالواسطہ خبر دی گئی ہے۔
27:14; 43:31.
For the prophecy of Jesus about the coming of Paraclete or the Comforter or the Spirit of Truth see John, 12:13; 14:16, 17; 15:26; 16:7, from which the following inferences are clearly deducible:—
(a) Paraclete or the Comforter or the Spirit of Truth could not come unless Jesus should have departed from the world. (b) He was to abide in the world for ever; and was to say many things which Jesus himself could not say because the world could not then bear them. (c) He would guide men unto all truth. (d) He would not speak of himself but whatever he would hear that would he speak. (e) He would glorify Jesus and testify to his truth. This description of Paraclete or the Comforter or the Spirit of Truth is in complete harmony with the status and mission of the Holy Prophet as given in the Qur’an. The Holy Prophet appeared after Jesus had departed from this world; he was the last Law-giving Prophet and the Qur’an the last revealed Divine Law for the whole of mankind till the end of time (5:4). He did
27:14; 43:31.
Important Words:
أحمد (Ahmad) is derived from حمد and حمدہ means, he praised, eulogised or commended him; spoke well of him; he requited him; he gave him his due. أحمد (Ahmada) means, he did or said that for which he should be praised or which was praiseworthy. أحمد الشیء means, the thing was or became praiseworthy. أحمد means, one who praises much or who is praised much or most (Lane & Taj).
Commentary:
The prophecy of Jesus about the coming of Paraclete or the Comforter or the Spirit of Truth as given in the Gospels is as follows:
I will pray the Father, and He shall give you another Comforter, that he may abide with you for ever. Even the Spirit of Truth whom the world cannot receive because it sees him not, neither knoweth him… but when the Comforter is come, whom I will send unto you from the Father, even the Spirit of Truth which proceedeth from the Father, he shall testify of me… for if I go not away, the Comforter will not come unto you, but if I depart, I will send him unto you… I have yet many things to say unto you, but ye cannot bear them now. Howbeit when the Spirit of Truth is come, he will guide you unto all truth, for he shall not speak of himself; but whatsoever he shall hear, that shall he speak, and he will show you things to come… He shall glorify me (John 14: 16-17. 15: 26; 16: 7, 12-14).
From these verses of the Gospel of John the following inferences are clearly deducible:
(1) That Paraclete or the Comforter or the Spirit of Truth could not come unless Jesus should have departed from the world.
(2) That the Comforter was to abide in the world for ever.
(3) That he was to say many things which Jesus himself could not tell because the world could not then bear them.
(4) That he would guide men unto all truth.
(5) That he would not speak of himself, but whatever he would hear that would he speak.
(6) That the Comforter would glorify Jesus and testify of him.
This description of Paraclete or the Comforter or the Spirit of Truth is in complete harmony with the status and mission of the Holy Prophet as given in the Quran:
(1) The Holy Prophet appeared after Jesus had departed from this world.
(2) He is the last Law-giving Prophet and the Quran the last revealed Divine Law for the whole of mankind till the end of time (5:4).
(3) Jesus could not guide mankind to all truth because his Message was meant only for a particular people and for a particular period. And the Law as amended and given to the Jews by him was not and could not be a complete and perfect Law because they had not yet mentally and morally so developed as to be the bearers of a complete Shari‘ah and the world had to wait till it was given a perfect Law in the form of the Quran (5:4) and a Prophet par excellence i.e. the Holy Prophet who could guide all mankind.
(4) The Holy Prophet gave to the world a Law complete in all its details which alone could guide mankind unto all truth (5:4).
(5) The Holy Prophet did not speak of himself but whatever he heard from God that did he speak (53:4).
(6) The Holy Prophet glorified Jesus (2:254; 3:56).
The prophecy in the Gospel of John resembles the prophecy mentioned in the verse under comment except that instead of Ahmad the name stated therein is Paraclete. Christian writers challenge the correctness of the Quranic version of the prophecy, basing their contention on this difference of names, irrespective of the otherwise similar features of Biblical & Quranic versions.
In fact, Jesus spoke Aramaic and Hebrew. Aramaic was his mother tongue and Hebrew his religious language. The present Biblical version is the translation of Aramaic and Hebrew into Greek.
A translation naturally cannot fully convey the beauty of the text. Languages have their limitations. The same is true of the people who speak them. Their limitations are reflected in their works. The Greek language has another word, i.e.Periklutos, with a similar meaning as Ahmad in Arabic. Jack Finegan, the renowned theologian, in his book, "The Archaeology of World Religions," says:
"Where in Greek the word Comforter (Parakletos) is very similar to the word for 'renowned' (Periklutos), the latter being the meaning of the names Ahmad & Muhammad."
Moreover, "The Damascus Document" a scripture discovered towards the end of the nineteenth century in Ezra synagogue, Old Cairo (p. 2. lines 12, 13) describes Jesus as having foretold the advent of a "Holy Spirit," named Emeth.
ویود یعیم بید مشیحو روح قد شو و ھوا ایمة و بفروش
شمو شمو تیھم
i.e. And by His Messiah, He has made them know His Holy Spirit. For it is He who is Emeth i.e. “The Truthful One”, and in accordance with His name are also theirs.
"Emeth" in Hebrew means "the Truth," or "the Truthful one and a person of constant goodness" (Strachan’s Fourth Gospel, page 141). The word was interpreted by the Jews as "God’s Seal." Naturally, though Jesus must have used the name Ahmad, the phonetic resemblance of the two words (Ahmad & Emeth) caused later writers to substitute "Emeth"for Ahmad, its Hebrew synonym.
Thus the prophecy mentioned in the verse under comment applies to the Holy Prophet, but as a corollary it may also apply to the Promised Messiah, Founder of the Ahmadiyya Movement, since in his person the Second Manifestation of the Holy Prophet took place. To this Second Manifestation or Second Coming of the Holy Prophet, the third verse of the next Surah—Al-Jumu‘ah pointedly refers.
It may be mentioned here that a prophecy about the Holy Prophet is also clearly stated in Gospel of Barnabas which is treated by the Church as apocryphal but which has as much claim to be accepted as authentic as any of the four Gospels.
a
27:14; 43:31.
1419
关于伊撒对辩护人即安慰者亦即真理的精神的预言, 见 «圣经» 约翰12:13; 14:16—17; 15:26; 16:7, 由此可以清楚地推断出以下的结论:--------(a) 辩护人--------安慰者、真理的精神--------要等到伊撒去世之后才能出现; (b) 他永远留在人间;他打算说的很多事情是伊撒自己没法说的, 因为当时大家没法接受; (c) 他将引导人们得到所有的真理; (d) 他不会谈自己的, 但凡是他听到的, 他都会说; (e) 他将赞美伊撒(耶稣)并证实他的真理。这样描写辩护人--------安慰者、真理的精神--------像
«古兰经» 中的记载一样, 与穆圣的地位和使命完全一致。伊撒 (耶稣) 去世后才出现穆圣;他是最后一个立法先知, «古兰经»是全人类世世代代的最后启示的天经 (5:4)。他不从私欲发言, “这 (他所讲的话) 只是安拉下降的 (纯洁) 启示” (53:4)。他赞美伊撒 (耶稣) (2:254; 3:56)。«约翰福音» 中的预言与加注的这节经文中所提到的预言十分相像, 只是不用这儿提到的阿哈默德这个名字, 而用 “辩护人”。基督教作者怀疑 «古兰经» 上解说这个预言的正确性, 争论的基础是这两个名字的不同, 却不顾 «圣经»和 «古兰经»其他相同的地方。事实上耶稣既会阿拉米语也会希伯来语。阿拉米语是他的母语, 希伯来语是他的宗教语。现在的
«圣经» 是由阿拉米语和希伯来语译成的希腊语的译本。翻译当然不能充分传达原文的美。语言有其局限。用这种语言的人亦然。他们的局限性反映在他们的作品中。希腊语中还有一个名字叫做 Periklutos, 意思相似于阿拉伯语的 اَحْمَد (Ahmad, 阿哈默德)。著名基督教宗教学家贾克•范根 (Jack Finegan), 在他的 “The Archaeology of World Religions” 一书中说: “在希腊语中 Parakletos (安慰者) 这个字和 Periklutos (著名的) 很相似, 后者就是名词 اَحْمَد (Ahmad, 阿哈默德) 和 مُحَمَّد (Muhammad, 穆罕默德) 的意思。” 还有, 接近19世纪末在旧开罗的以斯拉犹太教之会堂中发现了经文 “The Damascus Document” (P.2), 里面说到伊撒 (耶稣) 曾预言一个名叫 Emeth 的 “圣灵”: “他借着他的迈喜合使他们知道他的圣灵。因为这个人就是 Emeth, 即真实的一位, 与他的名字相一致的还有他们的名字……” 在希伯来语中 “Emeth” 的意思是 “真理”, 或 “真实的一位, 一个永远善良的人”。(Strachan’s Fourth Gospel, p.141) 这个字犹太人译作 “安拉的玺”。自然地, 即使伊撒一定用过 阿哈默德这个名字, 但是这两个字 (阿哈默德和Emeth) 语音相似, 使后来作者们用 “Emeth” 取代了它的希伯来语的同义词阿哈默德。因此这节经文中提到的预言可以用于穆圣, 可是作为必然的结果, 也可以用于 اَحْمَدِيَّة (Ahmadiyyah) 创始人受约的迈喜合, 因为他在真主启示 بَرَاهِيْن اَحْمَدِيَّة (Barahin Ahmadiyyah) 中也称作阿哈默德, 还因为穆圣的第二次显现或第二次来临的预言在他身上实现了。主麻 (الجُمُعَة, Al-Jumu‘ah) 章第三节经文显然是指穆圣的第二次显现或来临。可以顺便提一句, 有关穆圣的预言也在被基督教会教派当作伪经的《巴拿巴福音》 (Barnabas), 这一福音中作了清楚的叙述。但还是可以像 «四福音书» 一样, 被认为是真的而加以承认。
1
اس آیت میں رسول کریم صلی اللہ علیہ وسلم کی پیشگوئی ہے۔ جو انجیل بَرنباس میں لکھی ہوئی ہے عیسائی اس کو جھوٹی انجیل قرار دیتے ہیں۔ مگر یہ پوپ کی لائبریری میں پائی جاتی ہے۔ اس کے علاوہ یہ بھی دلیل ہے کہ مروجہ اناجیل میں ’’فارقلیط‘‘ کی خبر دی گئی ہے جس کے معنے ’’احمد‘‘ ہی کے بنتے ہیں۔ پس اس آیت میں رسول کریم صلی اللہ علیہ وسلم کی بلاواسطہ اور آپ کے ایک بروز کی جس کا ذکر اگلی سورۃ میں ہے بالواسطہ خبر دی گئی ہے۔
a
27:14; 43:31.
4226
Important Words:
أحمد (Ahmad) is derived from حمد and حمدہ means, he praised, eulogised or commended him; spoke well of him; he requited him; he gave him his due. أحمد (Ahmada) means, he did or said that for which he should be praised or which was praiseworthy. أحمد الشیء means, the thing was or became praiseworthy. أحمد means, one who praises much or who is praised much or most (Lane & Taj).
Commentary:
The prophecy of Jesus about the coming of Paraclete or the Comforter or the Spirit of Truth as given in the Gospels is as follows:
I will pray the Father, and He shall give you another Comforter, that he may abide with you for ever. Even the Spirit of Truth whom the world cannot receive because it sees him not, neither knoweth him… but when the Comforter is come, whom I will send unto you from the Father, even the Spirit of Truth which proceedeth from the Father, he shall testify of me… for if I go not away, the Comforter will not come unto you, but if I depart, I will send him unto you… I have yet many things to say unto you, but ye cannot bear them now. Howbeit when the Spirit of Truth is come, he will guide you unto all truth, for he shall not speak of himself; but whatsoever he shall hear, that shall he speak, and he will show you things to come… He shall glorify me (John 14: 16-17. 15: 26; 16: 7, 12-14).
From these verses of the Gospel of John the following inferences are clearly deducible:
(1) That Paraclete or the Comforter or the Spirit of Truth could not come unless Jesus should have departed from the world.
(2) That the Comforter was to abide in the world for ever.
(3) That he was to say many things which Jesus himself could not tell because the world could not then bear them.
(4) That he would guide men unto all truth.
(5) That he would not speak of himself, but whatever he would hear that would he speak.
(6) That the Comforter would glorify Jesus and testify of him.
This description of Paraclete or the Comforter or the Spirit of Truth is in complete harmony with the status and mission of the Holy Prophet as given in the Quran:
(1) The Holy Prophet appeared after Jesus had departed from this world.
(2) He is the last Law-giving Prophet and the Quran the last revealed Divine Law for the whole of mankind till the end of time (5:4).
(3) Jesus could not guide mankind to all truth because his Message was meant only for a particular people and for a particular period. And the Law as amended and given to the Jews by him was not and could not be a complete and perfect Law because they had not yet mentally and morally so developed as to be the bearers of a complete Shari‘ah and the world had to wait till it was given a perfect Law in the form of the Quran (5:4) and a Prophet par excellence i.e. the Holy Prophet who could guide all mankind.
(4) The Holy Prophet gave to the world a Law complete in all its details which alone could guide mankind unto all truth (5:4).
(5) The Holy Prophet did not speak of himself but whatever he heard from God that did he speak (53:4).
(6) The Holy Prophet glorified Jesus (2:254; 3:56).
The prophecy in the Gospel of John resembles the prophecy mentioned in the verse under comment except that instead of Ahmad the name stated therein is Paraclete. Christian writers challenge the correctness of the Quranic version of the prophecy, basing their contention on this difference of names, irrespective of the otherwise similar features of Biblical & Quranic versions.
In fact, Jesus spoke Aramaic and Hebrew. Aramaic was his mother tongue and Hebrew his religious language. The present Biblical version is the translation of Aramaic and Hebrew into Greek.
A translation naturally cannot fully convey the beauty of the text. Languages have their limitations. The same is true of the people who speak them. Their limitations are reflected in their works. The Greek language has another word, i.e.Periklutos, with a similar meaning as Ahmad in Arabic. Jack Finegan, the renowned theologian, in his book, "The Archaeology of World Religions," says:
"Where in Greek the word Comforter (Parakletos) is very similar to the word for 'renowned' (Periklutos), the latter being the meaning of the names Ahmad & Muhammad."
Moreover, "The Damascus Document" a scripture discovered towards the end of the nineteenth century in Ezra synagogue, Old Cairo (p. 2. lines 12, 13) describes Jesus as having foretold the advent of a "Holy Spirit," named Emeth.
ویود یعیم بید مشیحو روح قد شو و ھوا ایمة و بفروش
شمو شمو تیھم
i.e. And by His Messiah, He has made them know His Holy Spirit. For it is He who is Emeth i.e. “The Truthful One”, and in accordance with His name are also theirs.
"Emeth" in Hebrew means "the Truth," or "the Truthful one and a person of constant goodness" (Strachan’s Fourth Gospel, page 141). The word was interpreted by the Jews as "God’s Seal." Naturally, though Jesus must have used the name Ahmad, the phonetic resemblance of the two words (Ahmad & Emeth) caused later writers to substitute "Emeth"for Ahmad, its Hebrew synonym.
Thus the prophecy mentioned in the verse under comment applies to the Holy Prophet, but as a corollary it may also apply to the Promised Messiah, Founder of the Ahmadiyya Movement, since in his person the Second Manifestation of the Holy Prophet took place. To this Second Manifestation or Second Coming of the Holy Prophet, the third verse of the next Surah—Al-Jumu‘ah pointedly refers.
It may be mentioned here that a prophecy about the Holy Prophet is also clearly stated in Gospel of Barnabas which is treated by the Church as apocryphal but which has as much claim to be accepted as authentic as any of the four Gospels.
a
27:14; 43:31.
3037
For the prophecy of Jesus about the coming of Paraclete or the Comforter or the Spirit of Truth see John, 12:13; 14:16, 17; 15:26; 16:7, from which the following inferences are clearly deducible:—
(a) Paraclete or the Comforter or the Spirit of Truth could not come unless Jesus should have departed from the world. (b) He was to abide in the world for ever; and was to say many things which Jesus himself could not say because the world could not then bear them. (c) He would guide men unto all truth. (d) He would not speak of himself but whatever he would hear that would he speak. (e) He would glorify Jesus and testify to his truth. This description of Paraclete or the Comforter or the Spirit of Truth is in complete harmony with the status and mission of the Holy Prophet as given in the Qur’an. The Holy Prophet appeared after Jesus had departed from this world; he was the last Law-giving Prophet and the Qur’an the last revealed Divine Law for the whole of mankind till the end of time (5:4). He did
وَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ ٱلْكَذِبَ وَهُوَ يُدْعَىٰٓ إِلَى ٱلْإِسْلَٰمِ ۚ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّٰلِمِينَ
6:22; 10:18; 11:19.
这节经文指的是, 穆圣向他们讲解教义的不信的人, 因为他是邀请者而他们是被邀请者 (20:109和33:47)。而且, 在 «古兰经» 中他们被称为制造谎言反对安拉的人们 (6:138, 141)。但是, 这一预言如果理解为适用于主许的迈喜合的话, 那么, “他被邀请进入伊斯兰教” 这句话的意思将会是, 主许迈喜合会被那些自称为伊斯兰教的保卫者的人们邀去公开认错、忏悔而成为同他们一样的穆斯林, 因为, 按照他们的看法, 由于他宣称为主许的迈喜合和受道教长, 他已经不是一个穆斯林了。
اس آیت میں اس بات کو ظاہر کیا گیا ہے کہ آپ کے بروز کی بابت خاص توجہ چاہیے جو ہے تو پیشگوئی کا بالواسطہ مورد‘ لیکن اسلام کی طرف اس کو بلایا جائے گا محمد رسول اللہ صلی اللہ علیہ وسلم تو خود دنیا کو اسلام کی طرف بلاتے تھے۔
6:22; 10:18; 11:19.
The verse refers to disbelievers to whom the Holy Prophet addressed his Message, since he was the inviter and they the invitees (20:109 & 33:47). Moreover, they have been stigmatised in the Qur’an as forgers of lies against God (6:138, 141). But if the prophecy be taken to apply to the Promised Messiah the expression, 'he is invited to Islam,' would signify that the Promised Messiah would be invited by the so-called defenders of Islam to recant, repent and be a Muslim like them, for, according to them, by his claim to be the Promised Messiah and Mahdi he would cease to be one.
6:22; 10:18; 11:19.
Commentary:
The preceding verse having been applied to the Holy Prophet, the expression "who can be more unjust than one who forges a lie against Allah while he is called to Islam" would refer to those Rejecters of Truth to whom he addressed his Message, since he was the Inviter (داعی) and they the invitees (20:109 & 33:47), and having rejected his Message and by intentionally misinterpreting divine prophecies they belonged to that class of people who in the Quran have been called forgers of lies against God (6:138-141). But if the prophecy be taken to apply to the Promised Messiah the expression, "he is called to Islam," would signify that the Promised Messiah would be invited by the so-called defenders of Islam to recant, repent and be a Muslim like them, for, according to them, by his claim to be the Promised Messiah and Mahdi he would cease to be one.
b
6:22; 10:18; 11:19.
1420
这节经文指的是, 穆圣向他们讲解教义的不信的人, 因为他是邀请者而他们是被邀请者 (20:109和33:47)。而且, 在 «古兰经» 中他们被称为制造谎言反对安拉的人们 (6:138, 141)。但是, 这一预言如果理解为适用于主许的迈喜合的话, 那么, “他被邀请进入伊斯兰教” 这句话的意思将会是, 主许迈喜合会被那些自称为伊斯兰教的保卫者的人们邀去公开认错、忏悔而成为同他们一样的穆斯林, 因为, 按照他们的看法, 由于他宣称为主许的迈喜合和受道教长, 他已经不是一个穆斯林了。
2
اس آیت میں اس بات کو ظاہر کیا گیا ہے کہ آپ کے بروز کی بابت خاص توجہ چاہیے جو ہے تو پیشگوئی کا بالواسطہ مورد‘ لیکن اسلام کی طرف اس کو بلایا جائے گا محمد رسول اللہ صلی اللہ علیہ وسلم تو خود دنیا کو اسلام کی طرف بلاتے تھے۔
a
6:22; 10:18; 11:19.
4227
Commentary:
The preceding verse having been applied to the Holy Prophet, the expression "who can be more unjust than one who forges a lie against Allah while he is called to Islam" would refer to those Rejecters of Truth to whom he addressed his Message, since he was the Inviter (داعی) and they the invitees (20:109 & 33:47), and having rejected his Message and by intentionally misinterpreting divine prophecies they belonged to that class of people who in the Quran have been called forgers of lies against God (6:138-141). But if the prophecy be taken to apply to the Promised Messiah the expression, "he is called to Islam," would signify that the Promised Messiah would be invited by the so-called defenders of Islam to recant, repent and be a Muslim like them, for, according to them, by his claim to be the Promised Messiah and Mahdi he would cease to be one.
b
6:22; 10:18; 11:19.
3038
The verse refers to disbelievers to whom the Holy Prophet addressed his Message, since he was the inviter and they the invitees (20:109 & 33:47). Moreover, they have been stigmatised in the Qur’an as forgers of lies against God (6:138, 141). But if the prophecy be taken to apply to the Promised Messiah the expression, 'he is invited to Islam,' would signify that the Promised Messiah would be invited by the so-called defenders of Islam to recant, repent and be a Muslim like them, for, according to them, by his claim to be the Promised Messiah and Mahdi he would cease to be one.
يُرِيدُونَ لِيُطْفِـُٔوا۟ نُورَ ٱللَّهِ بِأَفْوَٰهِهِمْ وَٱللَّهُ مُتِمُّ نُورِهِۦ وَلَوْ كَرِهَ ٱلْكَٰفِرُونَ
9:32.
Commentary:
The Holy Prophet has been repeatedly called the "Light of Allah," in the Quran (4:175; 5:17; 64:9). All the efforts of the enemies of Islam to extinguish this divine light has signally failed and Islam has gone on from strength to strength and will one day embrace in its fold the major enlightened part of all mankind.
c
9:32.
1421
«古兰经» 中, 穆圣多次被称为 “安拉之光,” (4:175, 5:17, 64:9)。
b
9:32.
4228
Commentary:
The Holy Prophet has been repeatedly called the "Light of Allah," in the Quran (4:175; 5:17; 64:9). All the efforts of the enemies of Islam to extinguish this divine light has signally failed and Islam has gone on from strength to strength and will one day embrace in its fold the major enlightened part of all mankind.
a
9:32.
3039
The Holy Prophet has been repeatedly called the "Light of Allah," in the Qur’an (4:175; 5:17; 64:9).
هُوَ ٱلَّذِىٓ أَرْسَلَ رَسُولَهُۥ بِٱلْهُدَىٰ وَدِينِ ٱلْحَقِّ لِيُظْهِرَهُۥ عَلَى ٱلدِّينِ كُلِّهِۦ وَلَوْ كَرِهَ ٱلْمُشْرِكُونَ
9:33; 48:29.
Most Commentators of the Qur’an are agreed that this verse applies to the Promised Messiah, because in his time all religions will have made their appearance and the superiority of Islam over all of them will become established.
9:33; 48:29.
Commentary:
Most commentators of the Quran are agreed that this verse applies to the Promised Messiah in whose time all religions will make their appearance and the superiority of Islam over all of them will be established.
This and the previous verse contain two very challenging prophecies, the present one about the establishment of the superiority of Islam over other Faiths and the preceding one about the total failure of the enemies of Islam to extinguish its light.
d
9:33; 48:29.
1422
«古兰经»大多数注释者都同意, 这节经文适用于主许迈喜合, 因为在他的时代, 所有的宗教将全部出现, 并且伊斯兰教超过其他宗教的优越性也将确定。
c
9:33; 48:29.
4229
Commentary:
Most commentators of the Quran are agreed that this verse applies to the Promised Messiah in whose time all religions will make their appearance and the superiority of Islam over all of them will be established.
This and the previous verse contain two very challenging prophecies, the present one about the establishment of the superiority of Islam over other Faiths and the preceding one about the total failure of the enemies of Islam to extinguish its light.
b
9:33; 48:29.
3040
Most Commentators of the Qur’an are agreed that this verse applies to the Promised Messiah, because in his time all religions will have made their appearance and the superiority of Islam over all of them will become established.