Ruku 95 ع
Section 95 of 556 • 11 Verses
۞ يَٰٓأَيُّهَا ٱلرَّسُولُ بَلِّغْ مَآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ ۖ وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُۥ ۚ وَٱللَّهُ يَعْصِمُكَ مِنَ ٱلنَّاسِ ۗ إِنَّ ٱللَّهَ لَا يَهْدِى ٱلْقَوْمَ ٱلْكَٰفِرِينَ
6:20.
The words do not indicate any remissness on the part of the Holy Prophet to convey the Divine Message. They only state a general principle that anyone who fails to convey a part of the message he is entrusted with, in fact, fails to deliver it at all.
The expression means that God will not suffer the disbelievers to take the life of the Holy Prophet or disable him permanently so as to render him unfit to discharge his duty.
6:20.
Commentary:
There is much difference of opinion about the time when this verse, containing a promise of God to protect the Holy Prophet against his enemies, was revealed. Ibn Jarir, Ibn Kathir, Durr-e-Manthur and Al-Bahrul-Muhit mention a large number of narrators who report that the verse was revealed at Mecca. There are certain others, however, according to whom the verse was revealed at Medina. The author of the Ruhul-Ma‘ani says, the verse was first revealed at Mecca, and was revealed again at Medina, and this seems to be the correct view. In fact, it appears to have been revealed four or five times.
The words, if thou do it not, thou hast not conveyed His message, do not signify apprehension that the Holy Prophet was going to be remiss in his duty. They have been simply used to express the general principle that he who fails to convey part of his message, in fact, fails to deliver the message at all.
The expression لایھدی (guides not) is not used here in the sense of "not showing the way to truth", for occurring directly after the command to deliver the message of God to the people it cannot mean that God will not guide disbelievers to truth. If they were not to be guided to the right path, what was the sense in commanding the Prophet to deliver God’s Message to them? The expression is, therefore, used here not in the spiritual but in the physical sense. Occurring immediately after the Divine promise of protection to the Holy Prophet, the expression لایھدی means that God will not allow disbelievers to devise means of successfully harming him; and that they will not be guided to come near him and kill him. It must, however, be remembered that the Divine promise regarding the protection of the Holy Prophet did not mean that his enemies would not be allowed to do him any physical harm whatsoever. It only means that they would not be permitted to take his life or disable him permanently so as to render him unfit for his work.
e
6:20.
385
这句话并不指在穆圣方面有什么粗心大意而没有传达安拉的使命的地方; 只是说了一个总的原则: 如果任何人没能传达他受托的一部分使命的话, 实际上他没能传达全部使命。
b
6:20.
698
Commentary:
There is much difference of opinion about the time when this verse, containing a promise of God to protect the Holy Prophet against his enemies, was revealed. Ibn Jarir, Ibn Kathir, Durr-e-Manthur and Al-Bahrul-Muhit mention a large number of narrators who report that the verse was revealed at Mecca. There are certain others, however, according to whom the verse was revealed at Medina. The author of the Ruhul-Ma‘ani says, the verse was first revealed at Mecca, and was revealed again at Medina, and this seems to be the correct view. In fact, it appears to have been revealed four or five times.
The words, if thou do it not, thou hast not conveyed His message, do not signify apprehension that the Holy Prophet was going to be remiss in his duty. They have been simply used to express the general principle that he who fails to convey part of his message, in fact, fails to deliver the message at all.
The expression لایھدی (guides not) is not used here in the sense of "not showing the way to truth", for occurring directly after the command to deliver the message of God to the people it cannot mean that God will not guide disbelievers to truth. If they were not to be guided to the right path, what was the sense in commanding the Prophet to deliver God’s Message to them? The expression is, therefore, used here not in the spiritual but in the physical sense. Occurring immediately after the Divine promise of protection to the Holy Prophet, the expression لایھدی means that God will not allow disbelievers to devise means of successfully harming him; and that they will not be guided to come near him and kill him. It must, however, be remembered that the Divine promise regarding the protection of the Holy Prophet did not mean that his enemies would not be allowed to do him any physical harm whatsoever. It only means that they would not be permitted to take his life or disable him permanently so as to render him unfit for his work.
b
6:20.
772
The words do not indicate any remissness on the part of the Holy Prophet to convey the Divine Message. They only state a general principle that anyone who fails to convey a part of the message he is entrusted with, in fact, fails to deliver it at all.
773
The expression means that God will not suffer the disbelievers to take the life of the Holy Prophet or disable him permanently so as to render him unfit to discharge his duty.
قُلْ يَٰٓأَهْلَ ٱلْكِتَٰبِ لَسْتُمْ عَلَىٰ شَىْءٍ حَتَّىٰ تُقِيمُوا۟ ٱلتَّوْرَىٰةَ وَٱلْإِنجِيلَ وَمَآ أُنزِلَ إِلَيْكُم مِّن رَّبِّكُمْ ۗ وَلَيَزِيدَنَّ كَثِيرًا مِّنْهُم مَّآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ طُغْيَٰنًا وَكُفْرًا ۖ فَلَا تَأْسَ عَلَى ٱلْقَوْمِ ٱلْكَٰفِرِينَ
5:65.
5:65.
In 2:114 Jews and Christians were rebuked for saying about one another that they stood on nothing, and in the present verse the Qur’an itself uses an identical expression about the People of the Book. But there is an obvious difference between the two statements. Whereas the statement referred to in 2:114 was unqualified, that in the present verse is qualified by the clause, 'unless you observe the Torah……'
5:65.
Commentary:
It may be objected here that in 2:114 Jews and Christians were rebuked for saying of one another that they stood on nothing, and in the present verse the Quran itself uses an identical expression about the People of the Book. But on deeper thinking one should concede that there is an obvious difference between the two statements. The statement referred to in 2:114 was unqualified, but the statement in the present verse is qualified by the clause, "unless you observe the Torah", etc.
a
5:65.
a
5:65.
699
Commentary:
It may be objected here that in 2:114 Jews and Christians were rebuked for saying of one another that they stood on nothing, and in the present verse the Quran itself uses an identical expression about the People of the Book. But on deeper thinking one should concede that there is an obvious difference between the two statements. The statement referred to in 2:114 was unqualified, but the statement in the present verse is qualified by the clause, "unless you observe the Torah", etc.
a
5:65.
774
In 2:114 Jews and Christians were rebuked for saying about one another that they stood on nothing, and in the present verse the Qur’an itself uses an identical expression about the People of the Book. But there is an obvious difference between the two statements. Whereas the statement referred to in 2:114 was unqualified, that in the present verse is qualified by the clause, 'unless you observe the Torah……'
إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَٱلَّذِينَ هَادُوا۟ وَٱلصَّٰبِـُٔونَ وَٱلنَّصَٰرَىٰ مَنْ ءَامَنَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْءَاخِرِ وَعَمِلَ صَٰلِحًا فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
اس جگہ جو صابی کا لفظ آیا ہے اس کے متعلق سوال پیدا ہوتا ہے کہ صابی کون تھے؟ سو یاد رکھنا چاہیے کہ عربوں کی روایات سے جو احادیث میں بھی درج ہیں ثابت ہے کہ عرب لوگ ہر اس شخص کو جو یہودی عیسائی نہ ہو لیکن اہل کتاب ہونے کا دعویٰ کرے صابی کہتے تھے۔ چنانچہ جب کوئی شخص مسلمان ہوتا تو مکہ کے لوگ کہتے تھے کہ یہ صابی ہو گیا ہے اور جب مکہ والوں میں سے کوئی شخص مسلمان ہوتا تو اس محاورہ کے مطابق وہ کہتا کہ میں صابی بنتا ہوں۔ تحقیق سے ایسا معلوم ہوتا ہے کہ یہ لوگ حَرّان سے تعلق رکھتے تھے۔ جو اُور مقام ابراہیم سے فلسطین کو جانے والے رستہ پر واقع ہے اور چونکہ یہ لوگ اپنے اندر ع
اس جگہ خوف اور حزن سے ’’حفاظت‘‘ ایمان کی علامت قرار دی گئی ہے۔ پس آیت کا یہ مفہوم نہیں کہ یہودی‘ عیسائی اور صابی مومن ہیں۔ بلکہ یہ مفہوم ہے کہ منہ کا ایمان کافی نہیں۔ یہ سب قومیں ایمان کا دعویٰ کرتی ہیں مگر اس کا کوئی ثبوت پیش نہیں کرتیں کہ خداتعالیٰ نے بھی ان کے ایمان کو قبول کر لیا ہے۔ خداتعالیٰ کے قبول کر لینے کی علامت یہ ہے کہ وہ سچے مومنوں کو نہ تو آئندہ خوف کا شکار بناتا ہے نہ سابق کوتاہیوں کے بدنتائج کا شکار کرتا ہے۔ پس جسے یہ علامت حاصل ہوگی وہ ایمان دار ہوگا اور جسے نہ ہوگی وہ منہ سے ایمان کا دعوے دار کہلائے گا۔ خداتعالیٰ کے نزدیک ایمان دار نہ ہوگا۔
b
2:63; 22:18.
c
2:63.
1
اس جگہ جو صابی کا لفظ آیا ہے اس کے متعلق سوال پیدا ہوتا ہے کہ صابی کون تھے؟ سو یاد رکھنا چاہیے کہ عربوں کی روایات سے جو احادیث میں بھی درج ہیں ثابت ہے کہ عرب لوگ ہر اس شخص کو جو یہودی عیسائی نہ ہو لیکن اہل کتاب ہونے کا دعویٰ کرے صابی کہتے تھے۔ چنانچہ جب کوئی شخص مسلمان ہوتا تو مکہ کے لوگ کہتے تھے کہ یہ صابی ہو گیا ہے اور جب مکہ والوں میں سے کوئی شخص مسلمان ہوتا تو اس محاورہ کے مطابق وہ کہتا کہ میں صابی بنتا ہوں۔ تحقیق سے ایسا معلوم ہوتا ہے کہ یہ لوگ حَرّان سے تعلق رکھتے تھے۔ جو اُور مقام ابراہیم سے فلسطین کو جانے والے رستہ پر واقع ہے اور چونکہ یہ لوگ اپنے اندر ع
2
اس جگہ خوف اور حزن سے ’’حفاظت‘‘ ایمان کی علامت قرار دی گئی ہے۔ پس آیت کا یہ مفہوم نہیں کہ یہودی‘ عیسائی اور صابی مومن ہیں۔ بلکہ یہ مفہوم ہے کہ منہ کا ایمان کافی نہیں۔ یہ سب قومیں ایمان کا دعویٰ کرتی ہیں مگر اس کا کوئی ثبوت پیش نہیں کرتیں کہ خداتعالیٰ نے بھی ان کے ایمان کو قبول کر لیا ہے۔ خداتعالیٰ کے قبول کر لینے کی علامت یہ ہے کہ وہ سچے مومنوں کو نہ تو آئندہ خوف کا شکار بناتا ہے نہ سابق کوتاہیوں کے بدنتائج کا شکار کرتا ہے۔ پس جسے یہ علامت حاصل ہوگی وہ ایمان دار ہوگا اور جسے نہ ہوگی وہ منہ سے ایمان کا دعوے دار کہلائے گا۔ خداتعالیٰ کے نزدیک ایمان دار نہ ہوگا۔
b
2:63; 22:18.
c
See 2:63.
700
Commentary:
See notes on 2:63 and 5:66.
b
2:63; 22:18.
c
See 2:63.
775
See {104}.
لَقَدْ أَخَذْنَا مِيثَٰقَ بَنِىٓ إِسْرَٰٓءِيلَ وَأَرْسَلْنَآ إِلَيْهِمْ رُسُلًا ۖ كُلَّمَا جَآءَهُمْ رَسُولٌۢ بِمَا لَا تَهْوَىٰٓ أَنفُسُهُمْ فَرِيقًا كَذَّبُوا۟ وَفَرِيقًا يَقْتُلُونَ
2:88.
2:88.
By comparing this verse with 5:13, it appears that "the leaders" mentioned in the latter verse are the "Messengers" mentioned in the present verse.
2:88.
Commentary:
By comparing this verse with 5:13, it appears that "the leaders" mentioned in the latter verse are none but the "Messengers" mentioned in the present verse.
d
2:88.
d
2:88.
701
Commentary:
By comparing this verse with 5:13, it appears that "the leaders" mentioned in the latter verse are none but the "Messengers" mentioned in the present verse.
a
2:88.
776
By comparing this verse with 5:13, it appears that "the leaders" mentioned in the latter verse are the "Messengers" mentioned in the present verse.
وَحَسِبُوٓا۟ أَلَّا تَكُونَ فِتْنَةٌ فَعَمُوا۟ وَصَمُّوا۟ ثُمَّ تَابَ ٱللَّهُ عَلَيْهِمْ ثُمَّ عَمُوا۟ وَصَمُّوا۟ كَثِيرٌ مِّنْهُمْ ۚ وَٱللَّهُ بَصِيرٌۢ بِمَا يَعْمَلُونَ
Important Words:
فتنه (punishment) is the noun-infinitive from فتن and means a sin; an act of disobedience for which one deserves punishment; punishment itself; disgrace, shame or ignominy, etc. (Lane & Aqrab). See also 2:192 & 4:92.
Commentary:
The Jews thought that their rejection of, and opposition to, the Prophets would bring no punishment upon them. But they were mistaken. Misery and affliction continued to dog their footsteps till God turned to them in mercy by raising the Holy Prophet that they might believe in him and escape Divine punishment; but they also rejected him and thus lost their spiritual sight and hearing.
702
Important Words:
فتنه (punishment) is the noun-infinitive from فتن and means a sin; an act of disobedience for which one deserves punishment; punishment itself; disgrace, shame or ignominy, etc. (Lane & Aqrab). See also 2:192 & 4:92.
Commentary:
The Jews thought that their rejection of, and opposition to, the Prophets would bring no punishment upon them. But they were mistaken. Misery and affliction continued to dog their footsteps till God turned to them in mercy by raising the Holy Prophet that they might believe in him and escape Divine punishment; but they also rejected him and thus lost their spiritual sight and hearing.
لَقَدْ كَفَرَ ٱلَّذِينَ قَالُوٓا۟ إِنَّ ٱللَّهَ هُوَ ٱلْمَسِيحُ ٱبْنُ مَرْيَمَ ۖ وَقَالَ ٱلْمَسِيحُ يَٰبَنِىٓ إِسْرَٰٓءِيلَ ٱعْبُدُوا۟ ٱللَّهَ رَبِّى وَرَبَّكُمْ ۖ إِنَّهُۥ مَن يُشْرِكْ بِٱللَّهِ فَقَدْ حَرَّمَ ٱللَّهُ عَلَيْهِ ٱلْجَنَّةَ وَمَأْوَىٰهُ ٱلنَّارُ ۖ وَمَا لِلظَّٰلِمِينَ مِنْ أَنصَارٍ
4:172; 5:18; 9:30.
5:118; 19:37.
That Jesus taught that God alone is to be worshipped is apparent from the Gospels even in their present distorted form (Matt. 4:10; Luke 4: 8).
4:172; 5:18; 9:30.
5:118; 19:37.
Commentary:
That Jesus taught the Israelites to worship God alone is apparent even from the Gospels in their present distorted form (e.g. Matt. 4:10; Luke 4:8). Also see 5:18.
a
4:172; 5:18; 9:30.
b
5:118; 19:37.
386
伊撒教导说, 只有安拉是可以崇拜的。这即使在现在被歪曲了的 «福音书» 中也是显而易见的 («马太福音» 4:10; «路加» 4:8)。
a
4:172; 5:18; 9:30.
b
5:118; 19:37.
703
Commentary:
That Jesus taught the Israelites to worship God alone is apparent even from the Gospels in their present distorted form (e.g. Matt. 4:10; Luke 4:8). Also see 5:18.
b
4:172; 5:18; 9:30.
c
5:118; 19:37.
777
That Jesus taught that God alone is to be worshipped is apparent from the Gospels even in their present distorted form (Matt. 4:10; Luke 4: 8).
لَّقَدْ كَفَرَ ٱلَّذِينَ قَالُوٓا۟ إِنَّ ٱللَّهَ ثَالِثُ ثَلَٰثَةٍ ۘ وَمَا مِنْ إِلَٰهٍ إِلَّآ إِلَٰهٌ وَٰحِدٌ ۚ وَإِن لَّمْ يَنتَهُوا۟ عَمَّا يَقُولُونَ لَيَمَسَّنَّ ٱلَّذِينَ كَفَرُوا۟ مِنْهُمْ عَذَابٌ أَلِيمٌ
4:172.
The reference in this verse is to the doctrine of Trinity, that mysterious and abstruse dogma of the three persons of Godhead—the Father, the Son and the Holy Ghost—coexisting and co-equal in all respects, combining to make one God and yet remaining three. It was the Nicene Council and especially the Athanasian Creed that first gave the dogma its definite shape. The doctrine forms the basic article of the Christian Faith.
4:172.
Commentary:
The reference in this verse is to the doctrine of Trinity, that mysterious and abstruse dogma of the three persons of Godhead—Father, Son and Holy Ghost—co-existing and co-equal in all respects, combining to make one God and yet remaining three. It was the Nicene Council and especially the Athenasian Creed that first gave the dogma its definite shape. The doctrine forms the basic Article of the Christian Faith. What a fall for the enlightened West!
c
4:172.
387
这节经文所叙述的是 “三位一体” 的教义, 即圣父、圣子和圣灵--------三位同时存在并在一切方面都相互等同, 结合成为一个安拉, 但仍然是三位的那一神秘难解的教义。第一个定出这一具体教义的是奈斯会议 (Nicene Council), 尤其是阿他那修士信条 (Athenasian Creed)。这一教义形成基督教的基本信条。
c
4:172.
704
Commentary:
The reference in this verse is to the doctrine of Trinity, that mysterious and abstruse dogma of the three persons of Godhead—Father, Son and Holy Ghost—co-existing and co-equal in all respects, combining to make one God and yet remaining three. It was the Nicene Council and especially the Athenasian Creed that first gave the dogma its definite shape. The doctrine forms the basic Article of the Christian Faith. What a fall for the enlightened West!
d
4:172.
778
The reference in this verse is to the doctrine of Trinity, that mysterious and abstruse dogma of the three persons of Godhead—the Father, the Son and the Holy Ghost—coexisting and co-equal in all respects, combining to make one God and yet remaining three. It was the Nicene Council and especially the Athanasian Creed that first gave the dogma its definite shape. The doctrine forms the basic article of the Christian Faith.
أَفَلَا يَتُوبُونَ إِلَى ٱللَّهِ وَيَسْتَغْفِرُونَهُۥ ۚ وَٱللَّهُ غَفُورٌ رَّحِيمٌ
为了拯救人类不需要代替别人的牺牲。安拉自己会宽恕一切罪恶。只需要一颗真正悔悟之心就能求取他的宽恕。
No vicarious sacrifice is needed for the salvation of man. God Himself can forgive all sins. Only a truly penitent and contrite heart is required to attract His forgiveness.
Commentary:
No vicarious sacrifice is needed for the salvation of man. God himself can forgive all sins. Only a truly penitent and contrite heart is required to attract His forgiveness. Why the Christians then do not turn to God and entreat Him to pardon their sins? What need is there to resort to, and depend on, an unintelligible doctrine that Jesus, "Son of God", was crucified to atone for the sins of men and that those who wish to have their sins forgiven should believe in this atonement. The verse points out that, as God possesses full power to forgive, so those who sincerely repent of their sins and turn to Him with truly penitent hearts can always hope to find Him Forgiving and Merciful.
388
为了拯救人类不需要代替别人的牺牲。安拉自己会宽恕一切罪恶。只需要一颗真正悔悟之心就能求取他的宽恕。
705
Commentary:
No vicarious sacrifice is needed for the salvation of man. God himself can forgive all sins. Only a truly penitent and contrite heart is required to attract His forgiveness. Why the Christians then do not turn to God and entreat Him to pardon their sins? What need is there to resort to, and depend on, an unintelligible doctrine that Jesus, "Son of God", was crucified to atone for the sins of men and that those who wish to have their sins forgiven should believe in this atonement. The verse points out that, as God possesses full power to forgive, so those who sincerely repent of their sins and turn to Him with truly penitent hearts can always hope to find Him Forgiving and Merciful.
779
No vicarious sacrifice is needed for the salvation of man. God Himself can forgive all sins. Only a truly penitent and contrite heart is required to attract His forgiveness.
مَّا ٱلْمَسِيحُ ٱبْنُ مَرْيَمَ إِلَّا رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ ٱلرُّسُلُ وَأُمُّهُۥ صِدِّيقَةٌ ۖ كَانَا يَأْكُلَانِ ٱلطَّعَامَ ۗ ٱنظُرْ كَيْفَ نُبَيِّنُ لَهُمُ ٱلْءَايَٰتِ ثُمَّ ٱنظُرْ أَنَّىٰ يُؤْفَكُونَ
خَـلَا فُـلَانُ اِذَا مَاتَ (لسان) یعنی خَـلَا کے معنے وفات پانے کے ہیں۔ یہ آیت وفات مسیحؑ پر دلالت کرتی ہے کیونکہ دوسری جگہ آتا ہے۔ وَ مَامُحَمَّدٌ اِلَّا رَسُوْلٌ قَدْخَلَتْ مِنْ قَبْلِہِ الرُّسُلُ (آل عمران: ۱۴۵) یعنی محمد رسول اللہ صلی اللہ علیہ وسلم سے پہلے سب رسول (جن میں مسیحؑ بھی شامل ہے) فوت ہو چکے ہیں۔
مسیحؑ کا کھانا کھانا دلیل ہے کہ وہ خدا نہ تھے۔ انجیل اس پر شاہد ہے۔ (مرقس باب۱۴ آیت۱۷ و ۱۸)
یعنی باوجود دلائل کے شریر علماء انہیں غلط راستہ پر لے جاتے تھے۔
21:9.
The verse advances a number of arguments against the alleged divinity of Jesus; (a) Jesus was no better than other Messengers of God in any way; (b) he was born of a woman; (c) like other human beings he was subject to the natural laws of hunger and thirst and was subject also to the natural ensuing phenomena.
21:9.
Important Words:
یؤفکون (they are turned away) is derived from افك (afaka). They say افکه i.e. he changed his or its state or condition or manner of being; he turned him or it away or back from a thing; he turned him away or back by lying; he changed or perverted his judgement or opinion; or he deceived or beguiled him. They say افك الرجل عن الخیر i.e. the man was turned away or turned back from good by deceit or guile. افك (afaka) or افك (affaka) also means, he told a lie or uttered a falsehood which, in essence, is the same as changing the state of a thing (Lane).
Commentary:
The verse advances a number of arguments against the alleged divinity of Jesus. Firstly, it points out that Jesus was no better than other Messengers of God in any way. He enjoyed no higher status. He showed no miracles the like of which were not shown by other Prophets. In fact, the greatest miracle ascribed to him by his followers is that of the alleged raising of the dead. But the Bible ascribes similar miracles to other Prophets also (see 2 Kings 4:16-35; 13:21).
The second argument mentioned by the verse against his alleged divinity is that he was born of a woman. Being born of a human being, he could not be divine. Moreover, a child is known to inherit some of the prominent traits of the physical and moral make-up of its parent. Jesus, being born of a woman must have inherited her nature and her qualities and so he could not be God.
Again, being human, he was, like other human beings, subject to the natural laws of hunger and of satisfying it by taking food and he was subject also to the natural phenomena that ensue.
By describing the mother of Jesus as "a truthful woman", the Quran has incidentally refuted the Jewish allegations concerning the birth of Jesus.
d
21:9.
389
这节经文提出许多论据来驳斥所谓伊撒的神性: (a) 伊撒绝不比安拉其他的使者强; (b) 他由女人所生; (c) 像其他的人一样, 他受饥渴等自然法则的支配并且也受自然界演变现象的支配。
1
خَـلَا فُـلَانُ اِذَا مَاتَ (لسان) یعنی خَـلَا کے معنے وفات پانے کے ہیں۔ یہ آیت وفات مسیحؑ پر دلالت کرتی ہے کیونکہ دوسری جگہ آتا ہے۔ وَ مَامُحَمَّدٌ اِلَّا رَسُوْلٌ قَدْخَلَتْ مِنْ قَبْلِہِ الرُّسُلُ (آل عمران: ۱۴۵) یعنی محمد رسول اللہ صلی اللہ علیہ وسلم سے پہلے سب رسول (جن میں مسیحؑ بھی شامل ہے) فوت ہو چکے ہیں۔
2
مسیحؑ کا کھانا کھانا دلیل ہے کہ وہ خدا نہ تھے۔ انجیل اس پر شاہد ہے۔ (مرقس باب۱۴ آیت۱۷ و ۱۸)
3
یعنی باوجود دلائل کے شریر علماء انہیں غلط راستہ پر لے جاتے تھے۔
a
21:9.
706
Important Words:
یؤفکون (they are turned away) is derived from افك (afaka). They say افکه i.e. he changed his or its state or condition or manner of being; he turned him or it away or back from a thing; he turned him away or back by lying; he changed or perverted his judgement or opinion; or he deceived or beguiled him. They say افك الرجل عن الخیر i.e. the man was turned away or turned back from good by deceit or guile. افك (afaka) or افك (affaka) also means, he told a lie or uttered a falsehood which, in essence, is the same as changing the state of a thing (Lane).
Commentary:
The verse advances a number of arguments against the alleged divinity of Jesus. Firstly, it points out that Jesus was no better than other Messengers of God in any way. He enjoyed no higher status. He showed no miracles the like of which were not shown by other Prophets. In fact, the greatest miracle ascribed to him by his followers is that of the alleged raising of the dead. But the Bible ascribes similar miracles to other Prophets also (see 2 Kings 4:16-35; 13:21).
The second argument mentioned by the verse against his alleged divinity is that he was born of a woman. Being born of a human being, he could not be divine. Moreover, a child is known to inherit some of the prominent traits of the physical and moral make-up of its parent. Jesus, being born of a woman must have inherited her nature and her qualities and so he could not be God.
Again, being human, he was, like other human beings, subject to the natural laws of hunger and of satisfying it by taking food and he was subject also to the natural phenomena that ensue.
By describing the mother of Jesus as "a truthful woman", the Quran has incidentally refuted the Jewish allegations concerning the birth of Jesus.
a
21:9.
780
The verse advances a number of arguments against the alleged divinity of Jesus; (a) Jesus was no better than other Messengers of God in any way; (b) he was born of a woman; (c) like other human beings he was subject to the natural laws of hunger and thirst and was subject also to the natural ensuing phenomena.
قُلْ أَتَعْبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَمْلِكُ لَكُمْ ضَرًّا وَلَا نَفْعًا ۚ وَٱللَّهُ هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ
6:72; 10:107; 21:67; 22:13.
Jesus possessed no power to do good or harm to any person. He could not hear prayer, nor was he conversant with the needs of men that he could satisfy them. These are all Divine prerogatives.
6:72; 10:107; 21:67; 22:13.
Commentary:
Jesus, who is looked upon as God, had no power to do either harm or good to any person. He could not, rather cannot, hear prayers nor does he know the needs of men that he may satisfy them; for it is Allah alone Who is All-Hearing, All-Knowing.
a
6:72; 10:107; 21:67; 22:13.
390
伊撒没有能力给任何人利害的东西。他听不到人们的祈祷。他也不通晓人们的要求, 因此他不能满足他们的要求。这些都是安拉特有的能力。
a
6:72; 10:107; 21:67; 22:13.
707
Commentary:
Jesus, who is looked upon as God, had no power to do either harm or good to any person. He could not, rather cannot, hear prayers nor does he know the needs of men that he may satisfy them; for it is Allah alone Who is All-Hearing, All-Knowing.
b
6:72; 10:107; 21:67; 22:13.
781
Jesus possessed no power to do good or harm to any person. He could not hear prayer, nor was he conversant with the needs of men that he could satisfy them. These are all Divine prerogatives.
قُلْ يَٰٓأَهْلَ ٱلْكِتَٰبِ لَا تَغْلُوا۟ فِى دِينِكُمْ غَيْرَ ٱلْحَقِّ وَلَا تَتَّبِعُوٓا۟ أَهْوَآءَ قَوْمٍ قَدْ ضَلُّوا۟ مِن قَبْلُ وَأَضَلُّوا۟ كَثِيرًا وَضَلُّوا۟ عَن سَوَآءِ ٱلسَّبِيلِ
4:172.
بظاہر غلو ہمیشہ ناجائز ہوتا ہے لیکن اگر کوئی چیز بے انتہا خوبیوں والی ہو تو اس میں انسان اپنے ذہن میں اگر غلو سے بھی کام لیتا ہو تو بھی وہ ناجائز نہیں ہوتا۔ بلکہ ٹھیک ہوتا ہے اس میں اس طرف اشارہ ہے کہ دین اپنے اندر خدا کی طرف سے خوبیاں رکھتا ہے اور اگر کوئی شخص اس کی تعریف میں بظاہر غلو سے بھی کام لے‘ تب بھی وہ غلو جائز ہی ہوتا ہے۔ ناجائز نہیں ہوتا۔
4:172.
4:172.
Commentary:
The words ولاتقولوا (and say not or speak not) may be taken to be understood before the words غیرالحق (which have been translated in the text as "unjustly" but which also mean an untruth), for it is the false doctrines of Christians that, more than their actions, have contributed to the corruption of their faith and their spiritual degradation. In this case, the verse would read thus: "Say, O People of the Book, exceed not the limits in the matter of your religion and speak not an untruth."
The words, nor follow the evil inclinations of a people who went astray before, indicate that the doctrines of Trinity, Atonement and Sonship are really borrowed doctrines. Having borrowed them from the nations that "went astray before", early Christian religious leaders made such alterations in their own doctrines as made them acceptable to the heathen nations with whom they came in contact. Modern research into the sources of Christianity goes to establish the truth of this Quranic statement made more than thirteen hundred years ago (Enc. Bib., col. 4695 Enc. R. Eth., vol. ii, p. 143; vol. vii, p. 436).
b
4:172.
1
بظاہر غلو ہمیشہ ناجائز ہوتا ہے لیکن اگر کوئی چیز بے انتہا خوبیوں والی ہو تو اس میں انسان اپنے ذہن میں اگر غلو سے بھی کام لیتا ہو تو بھی وہ ناجائز نہیں ہوتا۔ بلکہ ٹھیک ہوتا ہے اس میں اس طرف اشارہ ہے کہ دین اپنے اندر خدا کی طرف سے خوبیاں رکھتا ہے اور اگر کوئی شخص اس کی تعریف میں بظاہر غلو سے بھی کام لے‘ تب بھی وہ غلو جائز ہی ہوتا ہے۔ ناجائز نہیں ہوتا۔
b
4:172.
708
Commentary:
The words ولاتقولوا (and say not or speak not) may be taken to be understood before the words غیرالحق (which have been translated in the text as "unjustly" but which also mean an untruth), for it is the false doctrines of Christians that, more than their actions, have contributed to the corruption of their faith and their spiritual degradation. In this case, the verse would read thus: "Say, O People of the Book, exceed not the limits in the matter of your religion and speak not an untruth."
The words, nor follow the evil inclinations of a people who went astray before, indicate that the doctrines of Trinity, Atonement and Sonship are really borrowed doctrines. Having borrowed them from the nations that "went astray before", early Christian religious leaders made such alterations in their own doctrines as made them acceptable to the heathen nations with whom they came in contact. Modern research into the sources of Christianity goes to establish the truth of this Quranic statement made more than thirteen hundred years ago (Enc. Bib., col. 4695 Enc. R. Eth., vol. ii, p. 143; vol. vii, p. 436).
a
4:172.