بْنَ
Appears 74 times in Quran
Derived Words (50)
Words derived from the stem "بْنَ".
- sons
- the sons
- and our sons
- and made him draw near to Us
- and that they draw
- and We have set forth
- they have earned
- their sons
- their sons
- your real sons
- your sons
- our sons
- of your sons
- and
Occurrences in Quran
Found 74 verses containing "بْنَ".
وَإِذْ نَجَّيْنَٰكُم مِّنْ ءَالِ فِرْعَوْنَ يَسُومُونَكُمْ سُوٓءَ ٱلْعَذَابِ يُذَبِّحُونَ أَبْنَآءَكُمْ وَيَسْتَحْيُونَ نِسَآءَكُمْ ۚ وَفِى ذَٰلِكُم بَلَآءٌ مِّن رَّبِّكُمْ عَظِيمٌ
14:7; 20:81; 44:31-32.
7:128, 142; 28:5.
法老不是一个特定的君主的名称。尼罗河流域和亚历山大港的统治者们也称为法老。穆撒生于君主尔马赛思二世 (RamesesⅡ, 古埃及几个国王的姓) 在位之时, 不得不在他儿子迈伦普塔二世 (MerenptahⅡ) 在位时与古以色列人一起离开埃及。尔马赛思二世 (RamesesⅡ) 被称为残暴的君主, 而他的继承者迈伦普塔二世 (MerenptahⅡ) 则被称之为 «出埃及记» 中的法老 {Enc. Bib和Peake’s Commentary on the Bible}。
14:7; 20:81; 44:31-32.
7:128, 142; 28:5.
Pharaoh was not the name of a particular monarch. The rulers of the Nile Valley and Alexandria were called Pharaohs. Moses was born in the reign of Pharaoh Rameses II, and had to leave Egypt with the Israelites in the reign of his son, Merenptah II. Rameses II, is called the Pharaoh of the Oppression and his successor Merenptah II, the Pharaoh of Exodus (Enc. Bib. & Peake’s Commentary on the Bible).
Al (people) is derived from the verb Ala which gives the sense of returning or governing or exercising control. The word thus means, the family or party of a man, or followers of a leader, or subjects of a ruler to whom they constantly return or who governs or exercises control over them (Lane).
Pharaoh had inflicted upon the Israelites grievous torments by imposing upon them hard and disgraceful labour. He also had given orders that their sons be slain and their daughters spared. In this way he sought to destroy not only their manhood but to kill in them manly qualities.
14:7; 20:81; 44:31, 32.
7:128, 142; 28:5.
Important Words:
آل (people) is derived from the verb آل which gives the sense of returning or governing or exercising control or managing. The noun آل thus means the family or party of a man, or followers of a leader, or subjects of a ruler to whom they constantly return or who governs or exercises control over them. The word اھل is also sometimes taken to be another form of the word آل and means what the latter word means.
فرعون (Pharaoh) is not a personal name. It was the title held by the ancient kings of Egypt. Every Egyptian king is called فرعون in the Bible. The personal name of the Pharaoh with whom Moses came in contact was Rameses II (Enc. Bib.).
یذبحون (slaying) is derived from ذبح which originally means, he slaughtered or cut open the throat of an animal, or he strangled a person to death. Here the word is used in the intensified form dhabbaha to signify (1) that Pharaoh and his people treated the Israelites as mere beasts, and (2) that they killed them most mercilessly. It does not mean that they actually slaughtered them like animals, for elsewhere the Quran, speaking of the same torment, uses the word یقتلونinstead of یذبحون (7:142).
نساء (women) is the plural of مراة (a woman) from a different root. Though the word generally means "women" (Aqrab), it is also sometimes used about girls, as the Quran itself has used it (4:128). It is also used to signify "wives" (33:33).
بلاء (trial) means, anything by means of which a person may be tried; a trial whether through a blessing or an affliction (Aqrab).
Commentary:
In verses 41-48 God reminded the Israelites of His blessings in general, particularly the blessing of prophethood, which He had bestowed on them. He now calls their attention to such favours as exalted the Israelites above other peoples. The first of them to which God refers here is their deliverance from the hands of Pharaoh and his people, who inflicted on them grievous torments.
Some Christian critics have objected that whereas the Bible nowhere speaks of the sons of the Israelites being slaughtered like beasts, the Quran so speaks of them. We have shown under Important Words that the word ذبح used in the verse does not signify actual slaughtering by cutting the throat. It also means strangling to death. As Pharaoh first ordered the male children of the Israelites to be strangled at birth and later changed the decree to other methods of killing, the Quran uses a word which covers all such forms of killing. As already hinted, the word ذبح in the sense of slaughtering is used figuratively to denote that Pharaoh and his people treated the Israelites most mercilessly, killing them in whatever manner they liked. Elsewhere the Quran uses the word قتل i.e. killing in place of ذبح i.e. slaughtering (7:142).
In Exod. 1:8-22, we read: "Now there arose a new king over Egypt which knew not Joseph. And he said unto his people, Behold the people of the children of Israel are more and mightier than we: Come on, let us deal wisely with them; lest they multiply. Therefore they (the Egyptians) did set over them taskmasters to afflict them (the Israelites) with their burdens. And they built for Pharaoh treasure cities, Pithom and Rameses. But the more they afflicted them, the more they multiplied and grew. And they were grieved because of the children of Israel. And the Egyptians made the children of Israel to serve with rigour; and they made their lives bitter with hard bondage, in mortar and in brick, and in all manner of service in the field: all their service, wherein they made them serve, was with rigour. And the king of Egypt spoke to the Hebrew midwives…When ye do the office of a midwife to the Hebrew women, and see them upon the stools, if it be a son, then ye shall kill him: but if it be a daughter, then she shall live. But the midwives feared God and did not as the king of Egypt commanded them, but saved the men children alive (putting up the excuse that Israelite women being healthier than Egyptians were generally delivered before the midwives arrived). And Pharaoh charged all his people, saying, Every son that is born ye shall cast into the river, and every daughter ye shall save alive."
The above quotation clearly shows that the Pharaoh whose name was Rameses II not only inflicted upon the Israelites grievous torments by imposing upon them hard and disgraceful labour, but also gave orders to kill their sons and spare their daughters who were thus allowed to grow to womanhood and became نساء as the Quran puts it. The Quran uses the word ذبح to signify that at first the order was to strangle the Israelite male children at birth and when that order failed in its purpose, another was issued to the effect that all male children should be thrown into the river—a most merciless form of killing in which all human feelings were laid aside and the Israelites were treated as mere beasts.
As the word بلاء (trial) may mean either a trial through a favour or blessing, or a trial through grief or affliction, the words "in that" occurring in the verse may either refer to the deliverance of the Israelites from Pharaoh’s people, in which case the word trial will mean a favour or a blessing; or they refer to the slaying of the male children, in which case it would mean grief or affliction.
God reminds the Israelites in the verse how He delivered them from grievous torments and afflictions and calls their attention to the magnitude of the Sign which He showed in their favour. He tells them that He had faithfully fulfilled the promises which He had made to Abraham and had left nothing undone, but when they transgressed and made an ill return for the favours that had been bestowed upon them, He withheld His favours from them and transferred the gift of prophecy to their brethren, the children of Ishmael.
God does not say that He delivered the children of Israel from Pharaoh, but that He delivered them from "Pharaoh’s people", for it was through his people that Pharaoh inflicted torments upon them, he himself remaining in the background. Moreover, the expression آل فرعونdoes not exclude Pharaoh, for it, according to Arabic idiom, may also mean, Pharaoh and his people.
b
14:7; 20:81; 44:31-32.
c
7:128, 142; 28:5.
49
法老不是一个特定的君主的名称。尼罗河流域和亚历山大港的统治者们也称为法老。穆撒生于君主尔马赛思二世 (RamesesⅡ, 古埃及几个国王的姓) 在位之时, 不得不在他儿子迈伦普塔二世 (MerenptahⅡ) 在位时与古以色列人一起离开埃及。尔马赛思二世 (RamesesⅡ) 被称为残暴的君主, 而他的继承者迈伦普塔二世 (MerenptahⅡ) 则被称之为 «出埃及记» 中的法老 {Enc. Bib和Peake’s Commentary on the Bible}。
a
14:7; 20:81; 44:31, 32.
b
7:128, 142; 28:5.
56
Important Words:
آل (people) is derived from the verb آل which gives the sense of returning or governing or exercising control or managing. The noun آل thus means the family or party of a man, or followers of a leader, or subjects of a ruler to whom they constantly return or who governs or exercises control over them. The word اھل is also sometimes taken to be another form of the word آل and means what the latter word means.
فرعون (Pharaoh) is not a personal name. It was the title held by the ancient kings of Egypt. Every Egyptian king is called فرعون in the Bible. The personal name of the Pharaoh with whom Moses came in contact was Rameses II (Enc. Bib.).
یذبحون (slaying) is derived from ذبح which originally means, he slaughtered or cut open the throat of an animal, or he strangled a person to death. Here the word is used in the intensified form dhabbaha to signify (1) that Pharaoh and his people treated the Israelites as mere beasts, and (2) that they killed them most mercilessly. It does not mean that they actually slaughtered them like animals, for elsewhere the Quran, speaking of the same torment, uses the word یقتلونinstead of یذبحون (7:142).
نساء (women) is the plural of مراة (a woman) from a different root. Though the word generally means "women" (Aqrab), it is also sometimes used about girls, as the Quran itself has used it (4:128). It is also used to signify "wives" (33:33).
بلاء (trial) means, anything by means of which a person may be tried; a trial whether through a blessing or an affliction (Aqrab).
Commentary:
In verses 41-48 God reminded the Israelites of His blessings in general, particularly the blessing of prophethood, which He had bestowed on them. He now calls their attention to such favours as exalted the Israelites above other peoples. The first of them to which God refers here is their deliverance from the hands of Pharaoh and his people, who inflicted on them grievous torments.
Some Christian critics have objected that whereas the Bible nowhere speaks of the sons of the Israelites being slaughtered like beasts, the Quran so speaks of them. We have shown under Important Words that the word ذبح used in the verse does not signify actual slaughtering by cutting the throat. It also means strangling to death. As Pharaoh first ordered the male children of the Israelites to be strangled at birth and later changed the decree to other methods of killing, the Quran uses a word which covers all such forms of killing. As already hinted, the word ذبح in the sense of slaughtering is used figuratively to denote that Pharaoh and his people treated the Israelites most mercilessly, killing them in whatever manner they liked. Elsewhere the Quran uses the word قتل i.e. killing in place of ذبح i.e. slaughtering (7:142).
In Exod. 1:8-22, we read: "Now there arose a new king over Egypt which knew not Joseph. And he said unto his people, Behold the people of the children of Israel are more and mightier than we: Come on, let us deal wisely with them; lest they multiply. Therefore they (the Egyptians) did set over them taskmasters to afflict them (the Israelites) with their burdens. And they built for Pharaoh treasure cities, Pithom and Rameses. But the more they afflicted them, the more they multiplied and grew. And they were grieved because of the children of Israel. And the Egyptians made the children of Israel to serve with rigour; and they made their lives bitter with hard bondage, in mortar and in brick, and in all manner of service in the field: all their service, wherein they made them serve, was with rigour. And the king of Egypt spoke to the Hebrew midwives…When ye do the office of a midwife to the Hebrew women, and see them upon the stools, if it be a son, then ye shall kill him: but if it be a daughter, then she shall live. But the midwives feared God and did not as the king of Egypt commanded them, but saved the men children alive (putting up the excuse that Israelite women being healthier than Egyptians were generally delivered before the midwives arrived). And Pharaoh charged all his people, saying, Every son that is born ye shall cast into the river, and every daughter ye shall save alive."
The above quotation clearly shows that the Pharaoh whose name was Rameses II not only inflicted upon the Israelites grievous torments by imposing upon them hard and disgraceful labour, but also gave orders to kill their sons and spare their daughters who were thus allowed to grow to womanhood and became نساء as the Quran puts it. The Quran uses the word ذبح to signify that at first the order was to strangle the Israelite male children at birth and when that order failed in its purpose, another was issued to the effect that all male children should be thrown into the river—a most merciless form of killing in which all human feelings were laid aside and the Israelites were treated as mere beasts.
As the word بلاء (trial) may mean either a trial through a favour or blessing, or a trial through grief or affliction, the words "in that" occurring in the verse may either refer to the deliverance of the Israelites from Pharaoh’s people, in which case the word trial will mean a favour or a blessing; or they refer to the slaying of the male children, in which case it would mean grief or affliction.
God reminds the Israelites in the verse how He delivered them from grievous torments and afflictions and calls their attention to the magnitude of the Sign which He showed in their favour. He tells them that He had faithfully fulfilled the promises which He had made to Abraham and had left nothing undone, but when they transgressed and made an ill return for the favours that had been bestowed upon them, He withheld His favours from them and transferred the gift of prophecy to their brethren, the children of Ishmael.
God does not say that He delivered the children of Israel from Pharaoh, but that He delivered them from "Pharaoh’s people", for it was through his people that Pharaoh inflicted torments upon them, he himself remaining in the background. Moreover, the expression آل فرعونdoes not exclude Pharaoh, for it, according to Arabic idiom, may also mean, Pharaoh and his people.
b
14:7; 20:81; 44:31-32.
c
7:128, 142; 28:5.
87
Pharaoh was not the name of a particular monarch. The rulers of the Nile Valley and Alexandria were called Pharaohs. Moses was born in the reign of Pharaoh Rameses II, and had to leave Egypt with the Israelites in the reign of his son, Merenptah II. Rameses II, is called the Pharaoh of the Oppression and his successor Merenptah II, the Pharaoh of Exodus (Enc. Bib. & Peake’s Commentary on the Bible).
88
Al (people) is derived from the verb Ala which gives the sense of returning or governing or exercising control. The word thus means, the family or party of a man, or followers of a leader, or subjects of a ruler to whom they constantly return or who governs or exercises control over them (Lane).
88A
Pharaoh had inflicted upon the Israelites grievous torments by imposing upon them hard and disgraceful labour. He also had given orders that their sons be slain and their daughters spared. In this way he sought to destroy not only their manhood but to kill in them manly qualities.
إِنَّ فِرْعَوْنَ عَلَا فِى ٱلْأَرْضِ وَجَعَلَ أَهْلَهَا شِيَعًا يَسْتَضْعِفُ طَآئِفَةً مِّنْهُمْ يُذَبِّحُ أَبْنَآءَهُمْ وَيَسْتَحْىِۦ نِسَآءَهُمْ ۚ إِنَّهُۥ كَانَ مِنَ ٱلْمُفْسِدِينَ
10:84.
2:50; 7:142; 14:7.
在这个二十世纪中, 西方殖民主义强国行之非常有效的 “分而治之” 的政策, 看来在法老时代也做得非常成功。他把埃及人分成不同的团体和部分, 而且对他们作出别有用心的区别对待。他对有些人恩宠而对另一些人进行剥削和压迫。穆撒的民族属于后一类不幸的人们。“杀死他们的男儿, 留下他们的女儿” 这些话, 除了具有把以色列人置于他永久统治之下的明显意义外, 法老要消灭他们的男子而让他们的妇女活着的意思也可以是, 以他的剥削政策和残酷镇压的手段, 竭力想扼杀他们男子汉的气质, 这样可以使他们像女人般地胆怯。
10:84.
2:50; 7:142; 14:7.
The policy of "divide and rule" which has been practised with such deadly effect by the Western colonial Powers in this twentieth century seemed also to have been followed by Pharaoh with great success. He had split the people of Egypt into parties and sections and had made invidious distinctions between them. Some of them he favoured and others he exploited and suppressed. Moses’s people belonged to the latter unfortunate class. The words, slaughtering their sons and sparing their women, besides bearing the apparent sense that in order to keep the Israelites under permanent subjection Pharaoh destroyed their men and kept alive their women, may also signify that by his policy of exploitation and heartless suppression, he sought to kill all their manly qualities and thus made them timid like women.
10:84.
2:50; 7:142; 14:7.
Commentary:
The policy of "divide and rule" which has been practised with such deadly effect by the Colonial Powers of the west in this twentieth century was also followed by Pharaoh. He had split the people of Egypt into parties and sections and had made invidious distinctions between them. Some of them he favoured and others he exploited and suppressed. Moses’ people belonged to the latter unfortunate class.
The words, "he slew their sons and spared their women," besides bearing the apparent sense, viz. that in order to keep the Israelites under permanent subjection, Pharaoh destroyed their manhood and kept alive their women, may also signify that by his policy of exploitation and heartless suppression, Pharaoh sought to kill all manly qualities among the Israelites and thus made them timid like women.
d
10:84.
e
2:50; 7:142; 14:7.
960
在这个二十世纪中, 西方殖民主义强国行之非常有效的 “分而治之” 的政策, 看来在法老时代也做得非常成功。他把埃及人分成不同的团体和部分, 而且对他们作出别有用心的区别对待。他对有些人恩宠而对另一些人进行剥削和压迫。穆撒的民族属于后一类不幸的人们。“杀死他们的男儿, 留下他们的女儿” 这些话, 除了具有把以色列人置于他永久统治之下的明显意义外, 法老要消灭他们的男子而让他们的妇女活着的意思也可以是, 以他的剥削政策和残酷镇压的手段, 竭力想扼杀他们男子汉的气质, 这样可以使他们像女人般地胆怯。
d
10:84.
e
2:50; 7:142; 14:7.
2879
Commentary:
The policy of "divide and rule" which has been practised with such deadly effect by the Colonial Powers of the west in this twentieth century was also followed by Pharaoh. He had split the people of Egypt into parties and sections and had made invidious distinctions between them. Some of them he favoured and others he exploited and suppressed. Moses’ people belonged to the latter unfortunate class.
The words, "he slew their sons and spared their women," besides bearing the apparent sense, viz. that in order to keep the Israelites under permanent subjection, Pharaoh destroyed their manhood and kept alive their women, may also signify that by his policy of exploitation and heartless suppression, Pharaoh sought to kill all manly qualities among the Israelites and thus made them timid like women.
d
10:84.
e
2:50; 7:142; 14:7.
2196
The policy of "divide and rule" which has been practised with such deadly effect by the Western colonial Powers in this twentieth century seemed also to have been followed by Pharaoh with great success. He had split the people of Egypt into parties and sections and had made invidious distinctions between them. Some of them he favoured and others he exploited and suppressed. Moses’s people belonged to the latter unfortunate class. The words, slaughtering their sons and sparing their women, besides bearing the apparent sense that in order to keep the Israelites under permanent subjection Pharaoh destroyed their men and kept alive their women, may also signify that by his policy of exploitation and heartless suppression, he sought to kill all their manly qualities and thus made them timid like women.
وَلَقَدْ ءَاتَيْنَا مُوسَى ٱلْكِتَٰبَ وَقَفَّيْنَا مِنۢ بَعْدِهِۦ بِٱلرُّسُلِ ۖ وَءَاتَيْنَا عِيسَى ٱبْنَ مَرْيَمَ ٱلْبَيِّنَٰتِ وَأَيَّدْنَٰهُ بِرُوحِ ٱلْقُدُسِ ۗ أَفَكُلَّمَا جَآءَكُمْ رَسُولٌۢ بِمَا لَا تَهْوَىٰٓ أَنفُسُكُمُ ٱسْتَكْبَرْتُمْ فَفَرِيقًا كَذَّبْتُمْ وَفَرِيقًا تَقْتُلُونَ
2:54.
5:47; 57:28.
2:254; 3:185; 5:111; 43:64.
16:103.
普遍认为, رُوْحُ الْقُدُسْ (Ruhul-qudus, 圣灵) 是 جِبْرِيْل (Jibril, 吉布里尔) 天使的另一个称呼 (جَرِيْر, jarir和كَثِيْر, Kathir)。 رُوْحُ الْقُدُسْ 的另一个意思是安拉圣洁或有福的言语。
اس جگہ اَلرُّسُل کا لفظ ہے اور اَلْ سے اس چیز کی طرف اشارہ ہے جو مخاطبین کے ذہن میں تھی۔ پس اس آیت کے یہ معنے ہونگے کہ وہ رسول جوتمہارے ذہن میں ہیں اور جن کو تم جانتے ہو۔ اس مفہوم کو واضح کرنے کے لئے خطوط وحدانی میں ’’ان‘‘ کا لفظ بڑھا دیا گیا ہے۔
’’پیچھے بھیجا‘‘ سے صرف بعد میں آنا مرادنہیں کیونکہ وہ تومِنۡۢ بَعۡدِہٖ کے الفاظ میں بیان ہو چکا ہے۔ پس اس سے مرادنقشِ قدم پر چلنا اور اس کے دین کی خدمت کرنا ہے۔
تَقْتُلُوْنَ حال ماضیہ ہے یعنی حال کا صیغہ فعل ماضی کی شناخت کے اظہار کے لئے لایا گیا ہے مراد یہ ہے کہ یہ ایسا بُرا فعل تھا کہ اب بھی خیال کرتے ہوئے آنکھوں کے سامنے آجاتا ہے۔
See 2:54.
5:47; 57:28.
2:254; 3:185; 5:111; 43:64.
16:103.
It is commonly believed that the Spirit of holiness is another name of the angel Gabriel (Jarir & Kathir). Ruhul-Qudus also means, the holy or blessed Word of God.
See 2:54.
5:47; 57:28.
2:254; 3:185; 5:111; 43:64.
16:103.
Important Words:
قفینا (We caused to follow) is derived from قفا which means, the back of the neck. Hence قفا أثره means, he followed him. قفی(qaffa) means, he made a person or thing follow or come after another (Aqrab).
بینات (manifest Signs) is derived from بین meaning, he explained a thing so as to make it clear or manifest. So بینات means, such signs and arguments as make a thing manifest and clearly establish the truth of a claimant (Mufradat & Aqrab).
روح القدس (Spirit of Holiness) is a compound word made up of روح and القدس. The first-mentioned word, i.e. روح means, a spirit, an angel, a word of God; and قدس means, sanctity, holiness. روح القدس would thus mean, the holy or blessed word of God; the spirit or angel of holiness (Aqrab & Lane). It is generally taken to signify the angel Gabriel.
Commentary:
In this verse, the Israelites are told that they had opposed all the Prophets of God, beginning from Moses and ending with Jesus, for no other reason than that some of the teachings of these Prophets were at variance with their cherished desires.
The verse, while speaking generally of the Prophets who came after Moses, makes a special mention of Jesus. The reason for this lies in the fact that somehow or other, the Jews accepted all those Prophets who appeared prior to Jesus, but they stubbornly refused to accept him. It was, therefore, in the fitness of things that particular mention should have been made of Jesus, and it should have been declared that he was as good and as holy a Prophet as so many others who had gone before him and in whom the Jews had believed, inasmuch as he possessed, in common with them, that characteristic Spirit of Holiness which distinguished God’s Prophets from other men of the world. The most powerful proof of the truth of the claims of Jesus as a Prophet was his being favoured with Signs and the assistance of the Holy Spirit, and this is the very proof on the basis of which the Jews had believed in the previous Prophets. The بینات(manifest Signs) and روح القدس (the Spirit of Holiness) have been mentioned here not because they were the unique characteristics of Jesus, but because both these evidences, which must accompany every true Prophet, were denied him by the Jews. From Matt. 12:38-40, it is apparent that the Jews denied that Jesus showed any Sign, while from Luke 11:15 and Matt. 10:25 we learn that, according to the Jews, Jesus, far from being favoured with the Holy Spirit, was influenced by the Evil Spirit and was (God forbid!) himself a devil.
That بینات (manifest Signs) and روح القدس (the Spirit of Holiness) are the common characteristics of all the Prophets of God and not an exclusive distinction of Jesus is apparent from other verses of the Quran as well. Says the Quran: That was because their Messengers came to them with بینات (manifest Signs) but they disbelieved; so Allah seized them. Surely, He is strong and severe in chastising (40:23). Also see 2:100. And elsewhere the Quran says about the Holy Prophet, Say, theروح القدس (Spirit of Holiness) has brought it (the Quran) down from thy Lord with truth that He may strengthen those who believe and as a guidance and glad tidings for Muslims (16:103). The Quran goes still further and declares that the Spirit of Holiness descends not only on Prophets but also on true believers (58:23).
In this connection we have also the testimony of the Holy Prophet who is reported to have said to the poet Hassan, "Reply, O Hassan (to the disbelievers), on behalf of the Prophet of God, and O God, help Thou Hassan with روح القدس i.e. the Spirit of Holiness" (Bukhari & Muslim).
Hassan also declares in a couplet of his that روح القدس i.e. the Holy Spirit was always with the Muslims. Says he:
و جبریل رسول الله فینا
و روح القدس لیس له كفاء
"And Gabriel, the Messenger of God, is among us and the Spirit of Holiness has no match" (Muslim).
From the above it is clear that البینات (manifest Signs) and روح القدس (the Spirit of Holiness) are not the exclusive privileges of Jesus but were vouchsafed to all the Prophets of God. Even holy men other than Prophets have received the Spirit of Holiness from God. The specific mention of "manifest Signs" and "the Spirit of Holiness" in this verse is thus meant only to bring home to the Jews that the rejection of Jesus was entirely unjustified.
It is commonly believed that روح القدس is another name of the angel Gabriel (Jarir & Kathir). As explained under 2:31, out of His infinite wisdom, God has appointed different angels to execute His will and manifest His attributes in the universe; and the angel to whom the work of bringing about purification in the world and of reflecting God’s attribute of holiness has been assigned is called, روح القدس. The expression "Holy Spirit" is also met with in the Old Testament (Ps. 51:11). Some commentators have also interpreted روح القدس as a special manifestation of God’s اسم اعظم i.e. His chief attribute of Holiness (Kathir).
a
2:54.
b
5:47; 57:28.
c
2:254; 3:185; 5:111; 43:64.
d
16:103.
67
普遍认为, رُوْحُ الْقُدُسْ (Ruhul-qudus, 圣灵) 是 جِبْرِيْل (Jibril, 吉布里尔) 天使的另一个称呼 (جَرِيْر, jarir和كَثِيْر, Kathir)。 رُوْحُ الْقُدُسْ 的另一个意思是安拉圣洁或有福的言语。
1
اس جگہ اَلرُّسُل کا لفظ ہے اور اَلْ سے اس چیز کی طرف اشارہ ہے جو مخاطبین کے ذہن میں تھی۔ پس اس آیت کے یہ معنے ہونگے کہ وہ رسول جوتمہارے ذہن میں ہیں اور جن کو تم جانتے ہو۔ اس مفہوم کو واضح کرنے کے لئے خطوط وحدانی میں ’’ان‘‘ کا لفظ بڑھا دیا گیا ہے۔
2
’’پیچھے بھیجا‘‘ سے صرف بعد میں آنا مرادنہیں کیونکہ وہ تومِنۡۢ بَعۡدِہٖ کے الفاظ میں بیان ہو چکا ہے۔ پس اس سے مرادنقشِ قدم پر چلنا اور اس کے دین کی خدمت کرنا ہے۔
3
تَقْتُلُوْنَ حال ماضیہ ہے یعنی حال کا صیغہ فعل ماضی کی شناخت کے اظہار کے لئے لایا گیا ہے مراد یہ ہے کہ یہ ایسا بُرا فعل تھا کہ اب بھی خیال کرتے ہوئے آنکھوں کے سامنے آجاتا ہے۔
a
See 2:54.
b
5:47; 57:28.
c
2:254; 3:185; 5:111; 43:64.
d
16:103.
94
Important Words:
قفینا (We caused to follow) is derived from قفا which means, the back of the neck. Hence قفا أثره means, he followed him. قفی(qaffa) means, he made a person or thing follow or come after another (Aqrab).
بینات (manifest Signs) is derived from بین meaning, he explained a thing so as to make it clear or manifest. So بینات means, such signs and arguments as make a thing manifest and clearly establish the truth of a claimant (Mufradat & Aqrab).
روح القدس (Spirit of Holiness) is a compound word made up of روح and القدس. The first-mentioned word, i.e. روح means, a spirit, an angel, a word of God; and قدس means, sanctity, holiness. روح القدس would thus mean, the holy or blessed word of God; the spirit or angel of holiness (Aqrab & Lane). It is generally taken to signify the angel Gabriel.
Commentary:
In this verse, the Israelites are told that they had opposed all the Prophets of God, beginning from Moses and ending with Jesus, for no other reason than that some of the teachings of these Prophets were at variance with their cherished desires.
The verse, while speaking generally of the Prophets who came after Moses, makes a special mention of Jesus. The reason for this lies in the fact that somehow or other, the Jews accepted all those Prophets who appeared prior to Jesus, but they stubbornly refused to accept him. It was, therefore, in the fitness of things that particular mention should have been made of Jesus, and it should have been declared that he was as good and as holy a Prophet as so many others who had gone before him and in whom the Jews had believed, inasmuch as he possessed, in common with them, that characteristic Spirit of Holiness which distinguished God’s Prophets from other men of the world. The most powerful proof of the truth of the claims of Jesus as a Prophet was his being favoured with Signs and the assistance of the Holy Spirit, and this is the very proof on the basis of which the Jews had believed in the previous Prophets. The بینات(manifest Signs) and روح القدس (the Spirit of Holiness) have been mentioned here not because they were the unique characteristics of Jesus, but because both these evidences, which must accompany every true Prophet, were denied him by the Jews. From Matt. 12:38-40, it is apparent that the Jews denied that Jesus showed any Sign, while from Luke 11:15 and Matt. 10:25 we learn that, according to the Jews, Jesus, far from being favoured with the Holy Spirit, was influenced by the Evil Spirit and was (God forbid!) himself a devil.
That بینات (manifest Signs) and روح القدس (the Spirit of Holiness) are the common characteristics of all the Prophets of God and not an exclusive distinction of Jesus is apparent from other verses of the Quran as well. Says the Quran: That was because their Messengers came to them with بینات (manifest Signs) but they disbelieved; so Allah seized them. Surely, He is strong and severe in chastising (40:23). Also see 2:100. And elsewhere the Quran says about the Holy Prophet, Say, theروح القدس (Spirit of Holiness) has brought it (the Quran) down from thy Lord with truth that He may strengthen those who believe and as a guidance and glad tidings for Muslims (16:103). The Quran goes still further and declares that the Spirit of Holiness descends not only on Prophets but also on true believers (58:23).
In this connection we have also the testimony of the Holy Prophet who is reported to have said to the poet Hassan, "Reply, O Hassan (to the disbelievers), on behalf of the Prophet of God, and O God, help Thou Hassan with روح القدس i.e. the Spirit of Holiness" (Bukhari & Muslim).
Hassan also declares in a couplet of his that روح القدس i.e. the Holy Spirit was always with the Muslims. Says he:
و جبریل رسول الله فینا
و روح القدس لیس له كفاء
"And Gabriel, the Messenger of God, is among us and the Spirit of Holiness has no match" (Muslim).
From the above it is clear that البینات (manifest Signs) and روح القدس (the Spirit of Holiness) are not the exclusive privileges of Jesus but were vouchsafed to all the Prophets of God. Even holy men other than Prophets have received the Spirit of Holiness from God. The specific mention of "manifest Signs" and "the Spirit of Holiness" in this verse is thus meant only to bring home to the Jews that the rejection of Jesus was entirely unjustified.
It is commonly believed that روح القدس is another name of the angel Gabriel (Jarir & Kathir). As explained under 2:31, out of His infinite wisdom, God has appointed different angels to execute His will and manifest His attributes in the universe; and the angel to whom the work of bringing about purification in the world and of reflecting God’s attribute of holiness has been assigned is called, روح القدس. The expression "Holy Spirit" is also met with in the Old Testament (Ps. 51:11). Some commentators have also interpreted روح القدس as a special manifestation of God’s اسم اعظم i.e. His chief attribute of Holiness (Kathir).
a
See 2:54.
b
5:47; 57:28.
c
2:254; 3:185; 5:111; 43:64.
d
16:103.
119
It is commonly believed that the Spirit of holiness is another name of the angel Gabriel (Jarir & Kathir). Ruhul-Qudus also means, the holy or blessed Word of God.
ٱلَّذِينَ ءَاتَيْنَٰهُمُ ٱلْكِتَٰبَ يَعْرِفُونَهُۥ كَمَا يَعْرِفُونَ أَبْنَآءَهُمْ ۖ وَإِنَّ فَرِيقًا مِّنْهُمْ لَيَكْتُمُونَ ٱلْحَقَّ وَهُمْ يَعْلَمُونَ
6:21.
2:175; 5:16, 6:92.
The pronoun it (or him) may be taken as referring either to the change of the Qiblah or to the Holy Prophet. The clause means that the People of the Book know on the basis of the prophecies found in their revealed Scriptures that a Prophet will appear among the Arabs who will have special relation with the Ka‘bah.
Ya‘rifuna-hu is derived from ‘Arafa which means, he knew or recognized or perceived a thing. Though the word is also used about such knowledge as is derived through the physical senses, it is particularly used of such knowledge as is obtained by pondering and meditating (Mufradat).
6:21.
2:175; 5:16; 6:92.
Important Words:
یعرفون (recognise) is derived from عرف which means, he knew or recognized or perceived a thing. Though the word is also used of such knowledge as is derived through the senses, it is particularly used of such knowledge as is obtained by thinking and meditating (Mufradat & Aqrab).
Commentary:
The pronoun hu (him or it) occurring in the clause "recognise him or it" may be taken as referring either to the change of Qiblah or to the Holy Prophet. The clause means that the People of the Book know, on the basis of the prophecies found in their Scriptures, that a Prophet would appear among the Arabs and that he would be connected with the Ka‘bah.
The sentence, some of them conceal the truth knowingly, refers to the learned men of the Jews who were well versed in their scriptures and knew the prophecies relating to the advent of the Holy Prophet of Islam but deliberately suppressed those prophecies in order to conceal them from the people.
b
2:175; 5:16, 6:92.
c
6:21.
a
6:21.
b
2:175; 5:16; 6:92.
153
Important Words:
یعرفون (recognise) is derived from عرف which means, he knew or recognized or perceived a thing. Though the word is also used of such knowledge as is derived through the senses, it is particularly used of such knowledge as is obtained by thinking and meditating (Mufradat & Aqrab).
Commentary:
The pronoun hu (him or it) occurring in the clause "recognise him or it" may be taken as referring either to the change of Qiblah or to the Holy Prophet. The clause means that the People of the Book know, on the basis of the prophecies found in their Scriptures, that a Prophet would appear among the Arabs and that he would be connected with the Ka‘bah.
The sentence, some of them conceal the truth knowingly, refers to the learned men of the Jews who were well versed in their scriptures and knew the prophecies relating to the advent of the Holy Prophet of Islam but deliberately suppressed those prophecies in order to conceal them from the people.
c
6:21.
d
2:175; 5:16, 6:92.
169
The pronoun it (or him) may be taken as referring either to the change of the Qiblah or to the Holy Prophet. The clause means that the People of the Book know on the basis of the prophecies found in their revealed Scriptures that a Prophet will appear among the Arabs who will have special relation with the Ka‘bah.
170
Ya‘rifuna-hu is derived from ‘Arafa which means, he knew or recognized or perceived a thing. Though the word is also used about such knowledge as is derived through the physical senses, it is particularly used of such knowledge as is obtained by pondering and meditating (Mufradat).
۞ لَّيْسَ ٱلْبِرَّ أَن تُوَلُّوا۟ وُجُوهَكُمْ قِبَلَ ٱلْمَشْرِقِ وَٱلْمَغْرِبِ وَلَٰكِنَّ ٱلْبِرَّ مَنْ ءَامَنَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْءَاخِرِ وَٱلْمَلَٰٓئِكَةِ وَٱلْكِتَٰبِ وَٱلنَّبِيِّۦنَ وَءَاتَى ٱلْمَالَ عَلَىٰ حُبِّهِۦ ذَوِى ٱلْقُرْبَىٰ وَٱلْيَتَٰمَىٰ وَٱلْمَسَٰكِينَ وَٱبْنَ ٱلسَّبِيلِ وَٱلسَّآئِلِينَ وَفِى ٱلرِّقَابِ وَأَقَامَ ٱلصَّلَوٰةَ وَءَاتَى ٱلزَّكَوٰةَ وَٱلْمُوفُونَ بِعَهْدِهِمْ إِذَا عَٰهَدُوا۟ ۖ وَٱلصَّٰبِرِينَ فِى ٱلْبَأْسَآءِ وَٱلضَّرَّآءِ وَحِينَ ٱلْبَأْسِ ۗ أُو۟لَٰٓئِكَ ٱلَّذِينَ صَدَقُوا۟ ۖ وَأُو۟لَٰٓئِكَ هُمُ ٱلْمُتَّقُونَ
2:190.
76:9.
9:4; 13:21.
2:215; 6:43; 7:95.
49:16.
本节经文提出了伊斯兰教教义的要旨。它开始说到伊斯兰教的基本信念和教义。这些信念和教义是一切行动的来源和基础, 而人的行动的正直取决于这种正直性--------信仰安拉、信仰末日、信仰天使、信仰经典和众先知。接着还提到了一些关于人类行动更为重要的法令。
وَلٰکِنَّ الْبِرَّ میں بِرٌّ مصدر ہے اور عربی قاعدہ کے مطابق اس کے معنے بَآرٌّ یعنی نیک ہونے کے بھی ہو سکتے ہیں اس لئے ہم نے وہی ترجمہ کیا ہے۔
2:190.
76:9.
9:4; 13:21.
2:215; 6:43; 7:95.
49:16.
‘Ala Hubbi-hi means, for love of God; notwithstanding love of money.
Al-Ba’sa’ and al-Ba’s are both derived from Ba’usa and Ba’isa. i.e.; he was or became strong and valiant in war or fight; he was or became in a state of great want or poverty or distress. Al-Ba’sa’ means, might or strength in war or fight; war or fight; fear; harm, etc., ad-Darra’ is especially that evil or affliction which relates to one’s person as disease, etc., and al-Ba’sa’ is that which relates to property, as poverty, etc. (Lane).
The verse gives a gist of Islamic teaching. It begins with the basic Islamic beliefs and doctrines which are the source and basis of all actions and on the rightness of which depends the rightness of human actions—belief in God, in the Last Day, in angels, Revealed Books and Divine Prophets. After this some of the more important ordinances relating to man’s actions are mentioned.
2:190.
76:9.
9:4; 13:21.
2:215; 6:43; 7:95.
49:16.
Important Words:
البر (righteousness) is derived from بر. They say بر والدہ i.e. he obeyed his father or he behaved kindly and lovingly towards him. بر الله means, he obeyed God. بر فی قوله means, he spoke truthfully. برت الصلوة means, the Prayer was accepted. بر(birr) therefore, means: (1) a gift or favour; (2) obedience; (3) righteousness; (4) truthfulness (Aqrab); also (5) extensive goodness or goodness of a high order (Mufradat). And بر (barr) is one who does good to others. It is also one of the attributive names of God (Aqrab).
ابن السبیل (wayfarer) literally means, son of the road. The word signifies: (1) one who travels much (Lane); (2) a traveller or wayfarer who is far away from home, i.e. one who is on a long journey (Mufradat); (3) simply one on journey; (4) one whose way has been cut short to him, i.e. one who is stranded on the way (Aqrab).
الرقاب (captives) is the plural of رقبة (a captive or a slave) which is derived from رقب. They say رقبه i.e. he waited for or looked for him; he watched or guarded him; he was on his guard against him; he put a rope round his neck. رقبة means: (1) neck; (2) the hinder part thereof; (3) a person or being possessing a neck; (4) a slave or bondman or captive or prisoner, particularly a slave or captive who has contracted with his owner or custodian for his freedom. Thus the expression فی الرقاب would mean, in the ransoming of slaves or captives, etc. (Aqrab, Mufradat & Lane).
الباساء (poverty) and الباس (war) are both derived from بؤس orبئس i.e. (1) he was or became strong and valiant in war or fight; (2) he was or became in a state of great want or poverty or distress. الباساء means: (1), distress; (2) poverty; (3) hardship; (4) misfortune; (5) calamity; and (6) war. And البأس means (1) might or strength in war or fight; (2) courage, valour and prowess; (3) war or fight; (4) fear; (5) punishment or torment; and (6) harm or injury, as in لاباس به i.e. there is no harm in it (Lane & Aqrab). See also below.
الضراء (afflictions) is derived from ضر meaning, he caused him a loss or an injury. الضراء means: (1) vicissitudes of time; (2) hardship; (3) loss of life or property; (4) afflictions; and (5) famine (Aqrab). الضراء is especially that evil or affliction which relates to one’s person, as disease, etc. whereas البأساء is that which relates to property, as poverty, etc. (Lane).
Commentary:
The verse points to an important principle relating to form and spirit. Every commandment must have an outward form as well as an underlying spirit. What, however, is really meant is the underlying spirit and not the outward form which mostly serves as an outer shell for preserving the inner kernel. To illustrate this principle, the verse refers to the commandment relating to the turning of faces to a particular direction while offering Prayers. The verse points out that Islam has not directed the Faithful to face in a particular direction during Prayers, because it considers such an act to be of any intrinsic virtue. The fixing of a special direction is merely meant to bring about uniformity, whereas what really counts is the purpose underlying it, which is perfection of faith and deeds. The Quran, accordingly, proceeds to give in a nutshell the Islamic teachings about these two subjects.
The literal translation of the clauses ولکن البر من آمن is, "but righteousness is one who believes" which is obviously incomplete. So some words must be understood here. According to Sibawaih, a great authority on Arabic syntax, the rules of the Arabic language sometimes permit the omitting of a word for the sake of brevity or for laying special stress or for affording greater elasticity in speech. In accordance with this rule, the clause would read: ولکن البر من آمن i.e. "but righteousness is the righteousness of one who believes." Instances of such omissions of words are not lacking in the Arabic language (Sibawaih, i. 109).
According to yet another rule of the Arabic language, a مصدر (infinitive noun) is sometimes used in place of an اسم فاعل(active participle) in order to convey an intensified sense. Thus the word بر (righteousness) in the verse would mean بر الکامل i.e. "perfectly righteous or very righteous," and the clause would be translated as "perfectly righteous or very righteous is he who believes in Allah…"
The pronoun in the expression حبه (love of Him) may refer either to the word "Allah" in the previous clause, and in that case, the clause آتی المال علی حبه would mean, "spends his money for love of God". Or it may refer to the word مال(money). In this case, the clause would mean, "spends his money notwithstanding his love for money". Lastly, it may also refer to the noun implied in the verb آتی i.e. the act of spending. In this case the clause would mean "spends his money for the love of spending it". All these meanings are correct and may be applied. Indeed, it is one of the inimitable beauties of the Quranic diction that it chooses words and constructions that go to convey a variety of meanings in the shortest of expressions.
The verse affords another example of this kind in the expression ابن السبیل (son of the road). As explained under Important Words, this expression gives no less than four meanings and all are equally applicable here. So spending on ابن السبیل would signify (1) spending money in order to encourage travelling, which is a means of increasing knowledge and extending social relations; (2) helping such travellers as are on long journeys and are far away from home; (3) helping all wayfarers; and (4) helping such wayfarers and travellers as become stranded on the way. This is indeed a wonderful example of the combination of brevity and comprehensiveness. The verse also throws some light on the Islamic teaching about slavery. Islam prescribes it as a sign of true faith and perfect righteousness that money be spent on emancipating slaves. Nay, even such as are made captives from among those who attack Muslims with a view to annihilating them, are to be shown mercy and granted freedom out of money supplied by Muslims. For the discussion of Islamic teachings about slavery see 24:34.
The word الصابرین (the patient) in this verse is in the accusative case, while, according to the common rules of Arabic grammar, it should be in the nominative case like the preceding word الموفون (those who fulfil). The change is not without purpose and has been made to put emphasis on the word. According to Abu ‘Ali, a well-known authority on Arabic syntax, when a sentence contains a number of nouns of praise or dispraise, it is considered idiomatic to vary their grammatical inflection (Muhit, part ii). This is done to intensify the meaning.
As pointed out in the beginning, this verse gives a gist of the teachings of Islam. It begins with the fundamental Islamic beliefs and doctrines which are the source and basis of all actions and on the rectitude of which depends the rectitude of' one’s actions. The most fundamental of these is belief in God Who is the central point of all faith. Second in importance is belief in the Last Day or the Day of Judgement, upon a real understanding of which depends the direction of man’s actions in this life. Then follows belief in angels who serve as a sort of intermediaries between God and His creation. Then there are Divine Scriptures embodying God’s revelation which point out the way to the attainment of His pleasure and the purification of man’s soul. Lastly are Prophets who are the recipients of God’s revelations, communicating to man the will of God and serving as models to be followed and imitated by him. These five objects of faith have been mentioned here in their natural order and not necessarily in order of importance.
After stating the fundamental objects of faith, the verse proceeds to mention some of the more important ordinances relating to man’s actions. Pride of place is given to charity which a man gives not as a duty imposed on him, but as prompted by love, solicitude and sympathy for his kinsmen and fellow beings or out of love for common humanity. Next come the commandments regarding Prayer and Zakah which help to establish a true connection between God and man on the one hand and regulate relations between man and man on the other. Finally are laid down the two bulwarks of character and morality, i.e. (1) the redemption of promises and pledges; and (2) the displaying of fortitude, patience and steadfastness in time of distress, the first-mentioned forming one of the bases of international morality and the latter the means of its perfection.
b
2:190.
c
76:9.
d
9:4; 13:21.
e
2:215; 6:43; 7:95.
f
49:16.
114
本节经文提出了伊斯兰教教义的要旨。它开始说到伊斯兰教的基本信念和教义。这些信念和教义是一切行动的来源和基础, 而人的行动的正直取决于这种正直性--------信仰安拉、信仰末日、信仰天使、信仰经典和众先知。接着还提到了一些关于人类行动更为重要的法令。
1
وَلٰکِنَّ الْبِرَّ میں بِرٌّ مصدر ہے اور عربی قاعدہ کے مطابق اس کے معنے بَآرٌّ یعنی نیک ہونے کے بھی ہو سکتے ہیں اس لئے ہم نے وہی ترجمہ کیا ہے۔
b
2:190.
c
76:9.
d
9:4; 13:21.
e
2:215; 6:43; 7:95.
f
49:16.
184
Important Words:
البر (righteousness) is derived from بر. They say بر والدہ i.e. he obeyed his father or he behaved kindly and lovingly towards him. بر الله means, he obeyed God. بر فی قوله means, he spoke truthfully. برت الصلوة means, the Prayer was accepted. بر(birr) therefore, means: (1) a gift or favour; (2) obedience; (3) righteousness; (4) truthfulness (Aqrab); also (5) extensive goodness or goodness of a high order (Mufradat). And بر (barr) is one who does good to others. It is also one of the attributive names of God (Aqrab).
ابن السبیل (wayfarer) literally means, son of the road. The word signifies: (1) one who travels much (Lane); (2) a traveller or wayfarer who is far away from home, i.e. one who is on a long journey (Mufradat); (3) simply one on journey; (4) one whose way has been cut short to him, i.e. one who is stranded on the way (Aqrab).
الرقاب (captives) is the plural of رقبة (a captive or a slave) which is derived from رقب. They say رقبه i.e. he waited for or looked for him; he watched or guarded him; he was on his guard against him; he put a rope round his neck. رقبة means: (1) neck; (2) the hinder part thereof; (3) a person or being possessing a neck; (4) a slave or bondman or captive or prisoner, particularly a slave or captive who has contracted with his owner or custodian for his freedom. Thus the expression فی الرقاب would mean, in the ransoming of slaves or captives, etc. (Aqrab, Mufradat & Lane).
الباساء (poverty) and الباس (war) are both derived from بؤس orبئس i.e. (1) he was or became strong and valiant in war or fight; (2) he was or became in a state of great want or poverty or distress. الباساء means: (1), distress; (2) poverty; (3) hardship; (4) misfortune; (5) calamity; and (6) war. And البأس means (1) might or strength in war or fight; (2) courage, valour and prowess; (3) war or fight; (4) fear; (5) punishment or torment; and (6) harm or injury, as in لاباس به i.e. there is no harm in it (Lane & Aqrab). See also below.
الضراء (afflictions) is derived from ضر meaning, he caused him a loss or an injury. الضراء means: (1) vicissitudes of time; (2) hardship; (3) loss of life or property; (4) afflictions; and (5) famine (Aqrab). الضراء is especially that evil or affliction which relates to one’s person, as disease, etc. whereas البأساء is that which relates to property, as poverty, etc. (Lane).
Commentary:
The verse points to an important principle relating to form and spirit. Every commandment must have an outward form as well as an underlying spirit. What, however, is really meant is the underlying spirit and not the outward form which mostly serves as an outer shell for preserving the inner kernel. To illustrate this principle, the verse refers to the commandment relating to the turning of faces to a particular direction while offering Prayers. The verse points out that Islam has not directed the Faithful to face in a particular direction during Prayers, because it considers such an act to be of any intrinsic virtue. The fixing of a special direction is merely meant to bring about uniformity, whereas what really counts is the purpose underlying it, which is perfection of faith and deeds. The Quran, accordingly, proceeds to give in a nutshell the Islamic teachings about these two subjects.
The literal translation of the clauses ولکن البر من آمن is, "but righteousness is one who believes" which is obviously incomplete. So some words must be understood here. According to Sibawaih, a great authority on Arabic syntax, the rules of the Arabic language sometimes permit the omitting of a word for the sake of brevity or for laying special stress or for affording greater elasticity in speech. In accordance with this rule, the clause would read: ولکن البر من آمن i.e. "but righteousness is the righteousness of one who believes." Instances of such omissions of words are not lacking in the Arabic language (Sibawaih, i. 109).
According to yet another rule of the Arabic language, a مصدر (infinitive noun) is sometimes used in place of an اسم فاعل(active participle) in order to convey an intensified sense. Thus the word بر (righteousness) in the verse would mean بر الکامل i.e. "perfectly righteous or very righteous," and the clause would be translated as "perfectly righteous or very righteous is he who believes in Allah…"
The pronoun in the expression حبه (love of Him) may refer either to the word "Allah" in the previous clause, and in that case, the clause آتی المال علی حبه would mean, "spends his money for love of God". Or it may refer to the word مال(money). In this case, the clause would mean, "spends his money notwithstanding his love for money". Lastly, it may also refer to the noun implied in the verb آتی i.e. the act of spending. In this case the clause would mean "spends his money for the love of spending it". All these meanings are correct and may be applied. Indeed, it is one of the inimitable beauties of the Quranic diction that it chooses words and constructions that go to convey a variety of meanings in the shortest of expressions.
The verse affords another example of this kind in the expression ابن السبیل (son of the road). As explained under Important Words, this expression gives no less than four meanings and all are equally applicable here. So spending on ابن السبیل would signify (1) spending money in order to encourage travelling, which is a means of increasing knowledge and extending social relations; (2) helping such travellers as are on long journeys and are far away from home; (3) helping all wayfarers; and (4) helping such wayfarers and travellers as become stranded on the way. This is indeed a wonderful example of the combination of brevity and comprehensiveness. The verse also throws some light on the Islamic teaching about slavery. Islam prescribes it as a sign of true faith and perfect righteousness that money be spent on emancipating slaves. Nay, even such as are made captives from among those who attack Muslims with a view to annihilating them, are to be shown mercy and granted freedom out of money supplied by Muslims. For the discussion of Islamic teachings about slavery see 24:34.
The word الصابرین (the patient) in this verse is in the accusative case, while, according to the common rules of Arabic grammar, it should be in the nominative case like the preceding word الموفون (those who fulfil). The change is not without purpose and has been made to put emphasis on the word. According to Abu ‘Ali, a well-known authority on Arabic syntax, when a sentence contains a number of nouns of praise or dispraise, it is considered idiomatic to vary their grammatical inflection (Muhit, part ii). This is done to intensify the meaning.
As pointed out in the beginning, this verse gives a gist of the teachings of Islam. It begins with the fundamental Islamic beliefs and doctrines which are the source and basis of all actions and on the rectitude of which depends the rectitude of' one’s actions. The most fundamental of these is belief in God Who is the central point of all faith. Second in importance is belief in the Last Day or the Day of Judgement, upon a real understanding of which depends the direction of man’s actions in this life. Then follows belief in angels who serve as a sort of intermediaries between God and His creation. Then there are Divine Scriptures embodying God’s revelation which point out the way to the attainment of His pleasure and the purification of man’s soul. Lastly are Prophets who are the recipients of God’s revelations, communicating to man the will of God and serving as models to be followed and imitated by him. These five objects of faith have been mentioned here in their natural order and not necessarily in order of importance.
After stating the fundamental objects of faith, the verse proceeds to mention some of the more important ordinances relating to man’s actions. Pride of place is given to charity which a man gives not as a duty imposed on him, but as prompted by love, solicitude and sympathy for his kinsmen and fellow beings or out of love for common humanity. Next come the commandments regarding Prayer and Zakah which help to establish a true connection between God and man on the one hand and regulate relations between man and man on the other. Finally are laid down the two bulwarks of character and morality, i.e. (1) the redemption of promises and pledges; and (2) the displaying of fortitude, patience and steadfastness in time of distress, the first-mentioned forming one of the bases of international morality and the latter the means of its perfection.
a
2:190.
b
76:9.
c
9:4; 13:21.
d
2:215; 6:43; 7:95.
e
49:16.
202
‘Ala Hubbi-hi means, for love of God; notwithstanding love of money.
202A
Al-Ba’sa’ and al-Ba’s are both derived from Ba’usa and Ba’isa. i.e.; he was or became strong and valiant in war or fight; he was or became in a state of great want or poverty or distress. Al-Ba’sa’ means, might or strength in war or fight; war or fight; fear; harm, etc., ad-Darra’ is especially that evil or affliction which relates to one’s person as disease, etc., and al-Ba’sa’ is that which relates to property, as poverty, etc. (Lane).
203
The verse gives a gist of Islamic teaching. It begins with the basic Islamic beliefs and doctrines which are the source and basis of all actions and on the rightness of which depends the rightness of human actions—belief in God, in the Last Day, in angels, Revealed Books and Divine Prophets. After this some of the more important ordinances relating to man’s actions are mentioned.
أَلَمْ تَرَ إِلَى ٱلْمَلَإِ مِنۢ بَنِىٓ إِسْرَٰٓءِيلَ مِنۢ بَعْدِ مُوسَىٰٓ إِذْ قَالُوا۟ لِنَبِىٍّ لَّهُمُ ٱبْعَثْ لَنَا مَلِكًا نُّقَٰتِلْ فِى سَبِيلِ ٱللَّهِ ۖ قَالَ هَلْ عَسَيْتُمْ إِن كُتِبَ عَلَيْكُمُ ٱلْقِتَالُ أَلَّا تُقَٰتِلُوا۟ ۖ قَالُوا۟ وَمَا لَنَآ أَلَّا نُقَٰتِلَ فِى سَبِيلِ ٱللَّهِ وَقَدْ أُخْرِجْنَا مِن دِيَٰرِنَا وَأَبْنَآئِنَا ۖ فَلَمَّا كُتِبَ عَلَيْهِمُ ٱلْقِتَالُ تَوَلَّوْا۟ إِلَّا قَلِيلًا مِّنْهُمْ ۗ وَٱللَّهُ عَلِيمٌۢ بِٱلظَّٰلِمِينَ
4:78.
دیکھئے پرانا عہدنامہ کتاب قاضیوں باب۶ آیت ۷ و ۸۔
عَسَیْتُمْ کے معنے ہیں ’’تم قریب ہو‘‘ اور ھَلْ عَسَیْتُمْ کے معنے ہوئے ’’کیا تم اس امر کے قریب ہو‘‘ مگر اردو میں اس ترجمہ کے کوئی معنے نہیں بنتے۔ اس لئے لفظی ترجمہ کی بجائے اس کا بامحاورہ ترجمہ کر دیا گیا ہے۔
عربی میں صرف قَلِیْل کا لفظ ہے مگر عربی کے قاعدہ کی رو سے یہاں جماعت وغیرہ کے ہم معنی کوئی لفظ محذوف ہے۔ اردو میں اگر صرف قلیل رکھا جائے تو بے معنے ہو جاتا ہے۔ اس لئے ’’جماعت‘‘ کا لفظ عام قاعدہ کے خلاف خطوط میں نہیں لکھا گیا۔ بلکہ ظاہر میں لکھا گیا ہے۔
استثناء میں ’’سب‘‘ کا لفظ پہلے حصہ جملہ میں مقدر ہوتا ہے۔ اس جگہ اس کے ظاہر کرنے کے بغیر معنے واضح نہیں ہوتے۔
4:78.
The incident mentioned indicates an improvement in the condition of the Israelites at the time to which this verse relates compared with the time of Moses himself. In 5:25 the Qur’an relates that when Moses exhorted his followers to fight the enemy in the cause of Allah, they replied, Go thou and thy Lord and fight, and here we sit. On the contrary, in the present verse they are reported to have said, What reason have we that we should not fight in the cause of Allah when we have been driven forth from our homes and our sons. The improvement, however, was only verbal rather than real; for when the time of actual fighting came, many of them wavered and refused to fight. The incident thus serves as a grim warning to Muslims to beware of treading the same path.
4:78.
Important Words:
الملاء (chiefs) is derived from ملاء. They say ملاء الاناء بالماء i.e. he filled the vessel with water. ملی رعبا means, he was filled with fright. الملاء means: (1) assembly of persons; (2) chiefs and nobles, for they fill the eyes and hearts of the commoners withawe and admiration; or because with them a meeting becomes full and appears to be properly attended. الملاء الاعلی means, the community of high placed angels (Aqrab).
Commentary:
The Quran now proceeds to give the story of how the different tribes of Israel were welded into one great nation, also noting incidentally the weaknesses displayed by them, so that their example may serve as a lesson to Muslims.
The incident mentioned in the verse under comment indicates an improvement in the condition of the Israelites in the time to which this verse relates over that of the time of Moses himself. In 5:25 the Quran relates that when Moses exhorted his followers to fight the enemy in the cause of Allah, they replied, Go thou and thy Lord and fight, and here we sit. On the contrary, in the present verse the Israelites are reported to have said, What reason have we to abstain from fighting in the cause of Allah when we have been driven forth from our homes and our sons? The improvement, however, was more verbal than real; for when the time of actual fighting came, many of these people wavered and refused to fight. The incident thus serves as a grim warning to Muslims to beware of treading the same path.
d
4:78.
3
دیکھئے پرانا عہدنامہ کتاب قاضیوں باب۶ آیت ۷ و ۸۔
4
عَسَیْتُمْ کے معنے ہیں ’’تم قریب ہو‘‘ اور ھَلْ عَسَیْتُمْ کے معنے ہوئے ’’کیا تم اس امر کے قریب ہو‘‘ مگر اردو میں اس ترجمہ کے کوئی معنے نہیں بنتے۔ اس لئے لفظی ترجمہ کی بجائے اس کا بامحاورہ ترجمہ کر دیا گیا ہے۔
5
عربی میں صرف قَلِیْل کا لفظ ہے مگر عربی کے قاعدہ کی رو سے یہاں جماعت وغیرہ کے ہم معنی کوئی لفظ محذوف ہے۔ اردو میں اگر صرف قلیل رکھا جائے تو بے معنے ہو جاتا ہے۔ اس لئے ’’جماعت‘‘ کا لفظ عام قاعدہ کے خلاف خطوط میں نہیں لکھا گیا۔ بلکہ ظاہر میں لکھا گیا ہے۔
6
استثناء میں ’’سب‘‘ کا لفظ پہلے حصہ جملہ میں مقدر ہوتا ہے۔ اس جگہ اس کے ظاہر کرنے کے بغیر معنے واضح نہیں ہوتے۔
a
4:78.
253
Important Words:
الملاء (chiefs) is derived from ملاء. They say ملاء الاناء بالماء i.e. he filled the vessel with water. ملی رعبا means, he was filled with fright. الملاء means: (1) assembly of persons; (2) chiefs and nobles, for they fill the eyes and hearts of the commoners withawe and admiration; or because with them a meeting becomes full and appears to be properly attended. الملاء الاعلی means, the community of high placed angels (Aqrab).
Commentary:
The Quran now proceeds to give the story of how the different tribes of Israel were welded into one great nation, also noting incidentally the weaknesses displayed by them, so that their example may serve as a lesson to Muslims.
The incident mentioned in the verse under comment indicates an improvement in the condition of the Israelites in the time to which this verse relates over that of the time of Moses himself. In 5:25 the Quran relates that when Moses exhorted his followers to fight the enemy in the cause of Allah, they replied, Go thou and thy Lord and fight, and here we sit. On the contrary, in the present verse the Israelites are reported to have said, What reason have we to abstain from fighting in the cause of Allah when we have been driven forth from our homes and our sons? The improvement, however, was more verbal than real; for when the time of actual fighting came, many of these people wavered and refused to fight. The incident thus serves as a grim warning to Muslims to beware of treading the same path.
a
4:78.
306
The incident mentioned indicates an improvement in the condition of the Israelites at the time to which this verse relates compared with the time of Moses himself. In 5:25 the Qur’an relates that when Moses exhorted his followers to fight the enemy in the cause of Allah, they replied, Go thou and thy Lord and fight, and here we sit. On the contrary, in the present verse they are reported to have said, What reason have we that we should not fight in the cause of Allah when we have been driven forth from our homes and our sons. The improvement, however, was only verbal rather than real; for when the time of actual fighting came, many of them wavered and refused to fight. The incident thus serves as a grim warning to Muslims to beware of treading the same path.
۞ تِلْكَ ٱلرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ ۘ مِّنْهُم مَّن كَلَّمَ ٱللَّهُ ۖ وَرَفَعَ بَعْضَهُمْ دَرَجَٰتٍ ۚ وَءَاتَيْنَا عِيسَى ٱبْنَ مَرْيَمَ ٱلْبَيِّنَٰتِ وَأَيَّدْنَٰهُ بِرُوحِ ٱلْقُدُسِ ۗ وَلَوْ شَآءَ ٱللَّهُ مَا ٱقْتَتَلَ ٱلَّذِينَ مِنۢ بَعْدِهِم مِّنۢ بَعْدِ مَا جَآءَتْهُمُ ٱلْبَيِّنَٰتُ وَلَٰكِنِ ٱخْتَلَفُوا۟ فَمِنْهُم مَّنْ ءَامَنَ وَمِنْهُم مَّن كَفَرَ ۚ وَلَوْ شَآءَ ٱللَّهُ مَا ٱقْتَتَلُوا۟ وَلَٰكِنَّ ٱللَّهَ يَفْعَلُ مَا يُرِيدُ
17:56.
4:165.
4:159; 19:58.
2:88.
4:56; 10:41.
这句话的意思并不是说, 安拉没有和有些先知谈过话, 或者说有些先知的精神境界不高。它只是说有两种先知: (a) 带来一部新经典的, 他们称为مُكَلَّمْ (Mukallam) 即有经典的先知; (b) 先知品位只在于其高超的精神品位, 他们称为 غَيْرُمُكَلَّمْ (Ghairu Mukallam) 即无经典的先知。据记载穆圣曾说过, 阿丹是个 مُكَلَّمْ (Mukallam) 有经典的先知 (مُسْنَد, Musnad)。
(الف)کلام سے مراد کلام شریعت ہے یعنی بعض شرعی نبی تھے اور بعض کو ہم نے صرف فضیلت ِنبوت دی تھی شریعت نہیں دی تھی۔ یہ آیت اس بات پر شاہد ہے کہ بعض انبیاء شریعت لاتے ہیں اور بعض کو صرف اعزازی طور پر رسول کہا جاتا ہے۔ ورنہ وہ شریعت نہیں لاتے۔
(ب) دوسرے معنے اس کے یہ ہیں کہ بعض سے مراد صرف ایک نبی ہے اور ان معنے کی رو سے رَفَعَ بَعْضَھُمْ دَرَجَاتٍ کی آیت میں ہمارے نبی صلی اللہ علیہ وسلم مراد ہیں۔ جن کو ظلّی طور پر انتہائی درجہ کے کمالات الوہیت کے آثار بخشے گئے۔
آیت میں لفظ اٰ مَنَ واحد کے لئے ہے لیکن مَنْ چونکہ جمع کے لئے بھی آتا ہے اور مفرد کے لئے بھی‘ اس لئے یہاں جمع کے معنے زیادہ مناسب معلوم ہوتے ہیں۔ اس لئے جمع سے ترجمہ کیا گیا ہے۔
17:56.
4:165.
4:159; 19:58.
2:88.
4:56; 10:41.
The expression does not mean that there are some Prophets to whom Allah does not speak or that there are some who are not spiritually exalted. It only means that there are two kinds of Prophets: (a) Those who bring a new Law. They are called Mukallam Prophets. (b) Those whose Prophethood consists only in the loftiness of their spiritual ranks. They are Ghair Mukallam Prophets. The Holy Prophet is reported to have said that Adam was a Mukallam Prophet (Musnad).
17:56.
4:165.
4:159;
2:88.
4:56; 10:41.
Important Words:
اقتتلوا and اقتتل (fought with one another) are derived from قتل i.e. he killed. اقتتلوا means, they fought with, and attempted to kill, one another (Aqrab).
Commentary:
This verse supplies an answer to an implied question that naturally arises from the preceding verse. The Prophets that had been raised previous to Islam were sent to particular peoples and their missions were confined to specified periods, but the Holy Prophet was sent to all nations and for all times. Hence it may be argued that the case of David or similar other Leaders who had to deal with certain hostile tribes could not apply to him. God answers this implied question by saying that the previous Prophets also were not all alike, for some of them were greater in rank and had to perform more difficult tasks than others. David, for instance, whose name has just been mentioned as the final link in the chain of the Israelite Prophets and kings who had to contend with their enemies, performed a much greater work than many of his predecessors. So the final victory promised to the Holy Prophet should not appear doubtful in the eyes of the people.
The clause, among them there are those to whom Allah spoke and some of them He exalted by degrees of rank, does not mean that there are some Prophets to whom Allah does not speak or that among them there are those who are not raised in rank. The expression has been used to point out that there are two kinds of Prophets: (1) those who bring a new Law, i.e. those who receive revelation bearing new and direct commandments from God; and (2) those who are not Lawgivers, i.e. those whose prophethood consists only in the loftiness of their spiritual rank. By the word "speaking" therefore is here meant a special kind of speaking, i.e. a revelation which brings a new Law. Thus those Messengers who are represented here as having been "spoken to" by God are the Law-giving Prophets, while those who are spoken of here as having been simply raised in rank are those Messengers of God who are raised to the rank of Prophets without being given any new Law. Of Moses who was a Law-giving Prophet the Quran says: And Allah conversed with Moses particularly and freely (4:165). That there are two kinds of Prophets, (1) مکلم (to whom God speaks particularly), i.e. Lawgivers, and (2) غیر مکلم (to whom God does not speak in that particular manner), i.e. Non-Lawgivers; is also clear from the sayings of the Holy Prophet. For instance, when asked by Abu Dharr whether Adam was a Prophet, the Holy Prophet is reported to have answered, "Yes, he was a مکلم (Mukallam) Prophet" (Musnad). The addition of the word Mukallam to the word Prophet clearly shows that Prophets are of two classes, Mukallam (Lawgivers) and Ghair Mukallam (Non-Lawgivers). Adam was a Lawgiver because it was he who brought the elementary Law.
The Arabic clause منھم من کلم الله و رفع بعضھم درجات may also be rendered as, "Among them there is he to whom Allah spoke and one of them He exalted by degrees of rank." In this case the clause would signify that by the Prophet to whom Allah spoke is meant Moses and by the Prophet whom He exalted by degrees of rank is meant the Holy Prophet to whom God did not only speak, as He speaks to all Prophets, but whom He raised above all others by so many degrees.
The clause, And We gave Jesus, son of Mary, clear proofs, does not mean that other Prophets were not granted such proofs. As a matter of fact, all Prophets are given clear proofs and all are strengthened with the Spirit of Holiness; but here God makes particular mention of Jesus in order to refute the objections of the Jews who declared that he had shown no Sign and that he was possessed with an Evil Spirit (Luke 11:15, 16). The Quran declares that Jesus was not an impostor, as the Jews believe, but a true Prophet, and that he was not possessed with the Devil but, like all other holy men, was aided with the Spirit of Holiness. In this connection see also note on 2:88.
The Arabic clause translated as, if Allah had so willed, those that came after them would not have fought with one another, does not mean, as some may wrongly think, that God is the originator of differences. The expression like لوشاء according to the Quranic idiom, does not simply mean "if Allah had willed" but "if Allah had acted according to His will", i.e. if He had enforced His will. In fact, Allah has, in His infinite wisdom, made man free to choose or reject a thing as he likes. That being so, differences are sure to arise among men. But God does not remain a placid on-looker; for whenever differences become vast and acute, He raises a new Reformer. This is why when discord and disagreements began to rend the ranks of the followers of the previous Prophets, God, in accordance with His old law, raised the Holy Prophet of Islam.
The words, Allah does what He desires, further indicate that the infinite wisdom of God demanded that man should be made a free agent. So God does not compel anyone to adopt this course or that. He has given man the power to choose the good or the evil course as he may like and God rewards him accordingly; He does not force anyone to accept the truth; nor should the Faithful.
b
17:56.
c
4:165.
d
4:159; 19:58.
e
2:88.
f
4:56; 10:41.
195
这句话的意思并不是说, 安拉没有和有些先知谈过话, 或者说有些先知的精神境界不高。它只是说有两种先知: (a) 带来一部新经典的, 他们称为مُكَلَّمْ (Mukallam) 即有经典的先知; (b) 先知品位只在于其高超的精神品位, 他们称为 غَيْرُمُكَلَّمْ (Ghairu Mukallam) 即无经典的先知。据记载穆圣曾说过, 阿丹是个 مُكَلَّمْ (Mukallam) 有经典的先知 (مُسْنَد, Musnad)。
1
(الف)کلام سے مراد کلام شریعت ہے یعنی بعض شرعی نبی تھے اور بعض کو ہم نے صرف فضیلت ِنبوت دی تھی شریعت نہیں دی تھی۔ یہ آیت اس بات پر شاہد ہے کہ بعض انبیاء شریعت لاتے ہیں اور بعض کو صرف اعزازی طور پر رسول کہا جاتا ہے۔ ورنہ وہ شریعت نہیں لاتے۔
(ب) دوسرے معنے اس کے یہ ہیں کہ بعض سے مراد صرف ایک نبی ہے اور ان معنے کی رو سے رَفَعَ بَعْضَھُمْ دَرَجَاتٍ کی آیت میں ہمارے نبی صلی اللہ علیہ وسلم مراد ہیں۔ جن کو ظلّی طور پر انتہائی درجہ کے کمالات الوہیت کے آثار بخشے گئے۔
2
آیت میں لفظ اٰ مَنَ واحد کے لئے ہے لیکن مَنْ چونکہ جمع کے لئے بھی آتا ہے اور مفرد کے لئے بھی‘ اس لئے یہاں جمع کے معنے زیادہ مناسب معلوم ہوتے ہیں۔ اس لئے جمع سے ترجمہ کیا گیا ہے۔
a
17:56.
b
4:165.
c
4:159;
d
2:88.
e
4:56; 10:41.
260
Important Words:
اقتتلوا and اقتتل (fought with one another) are derived from قتل i.e. he killed. اقتتلوا means, they fought with, and attempted to kill, one another (Aqrab).
Commentary:
This verse supplies an answer to an implied question that naturally arises from the preceding verse. The Prophets that had been raised previous to Islam were sent to particular peoples and their missions were confined to specified periods, but the Holy Prophet was sent to all nations and for all times. Hence it may be argued that the case of David or similar other Leaders who had to deal with certain hostile tribes could not apply to him. God answers this implied question by saying that the previous Prophets also were not all alike, for some of them were greater in rank and had to perform more difficult tasks than others. David, for instance, whose name has just been mentioned as the final link in the chain of the Israelite Prophets and kings who had to contend with their enemies, performed a much greater work than many of his predecessors. So the final victory promised to the Holy Prophet should not appear doubtful in the eyes of the people.
The clause, among them there are those to whom Allah spoke and some of them He exalted by degrees of rank, does not mean that there are some Prophets to whom Allah does not speak or that among them there are those who are not raised in rank. The expression has been used to point out that there are two kinds of Prophets: (1) those who bring a new Law, i.e. those who receive revelation bearing new and direct commandments from God; and (2) those who are not Lawgivers, i.e. those whose prophethood consists only in the loftiness of their spiritual rank. By the word "speaking" therefore is here meant a special kind of speaking, i.e. a revelation which brings a new Law. Thus those Messengers who are represented here as having been "spoken to" by God are the Law-giving Prophets, while those who are spoken of here as having been simply raised in rank are those Messengers of God who are raised to the rank of Prophets without being given any new Law. Of Moses who was a Law-giving Prophet the Quran says: And Allah conversed with Moses particularly and freely (4:165). That there are two kinds of Prophets, (1) مکلم (to whom God speaks particularly), i.e. Lawgivers, and (2) غیر مکلم (to whom God does not speak in that particular manner), i.e. Non-Lawgivers; is also clear from the sayings of the Holy Prophet. For instance, when asked by Abu Dharr whether Adam was a Prophet, the Holy Prophet is reported to have answered, "Yes, he was a مکلم (Mukallam) Prophet" (Musnad). The addition of the word Mukallam to the word Prophet clearly shows that Prophets are of two classes, Mukallam (Lawgivers) and Ghair Mukallam (Non-Lawgivers). Adam was a Lawgiver because it was he who brought the elementary Law.
The Arabic clause منھم من کلم الله و رفع بعضھم درجات may also be rendered as, "Among them there is he to whom Allah spoke and one of them He exalted by degrees of rank." In this case the clause would signify that by the Prophet to whom Allah spoke is meant Moses and by the Prophet whom He exalted by degrees of rank is meant the Holy Prophet to whom God did not only speak, as He speaks to all Prophets, but whom He raised above all others by so many degrees.
The clause, And We gave Jesus, son of Mary, clear proofs, does not mean that other Prophets were not granted such proofs. As a matter of fact, all Prophets are given clear proofs and all are strengthened with the Spirit of Holiness; but here God makes particular mention of Jesus in order to refute the objections of the Jews who declared that he had shown no Sign and that he was possessed with an Evil Spirit (Luke 11:15, 16). The Quran declares that Jesus was not an impostor, as the Jews believe, but a true Prophet, and that he was not possessed with the Devil but, like all other holy men, was aided with the Spirit of Holiness. In this connection see also note on 2:88.
The Arabic clause translated as, if Allah had so willed, those that came after them would not have fought with one another, does not mean, as some may wrongly think, that God is the originator of differences. The expression like لوشاء according to the Quranic idiom, does not simply mean "if Allah had willed" but "if Allah had acted according to His will", i.e. if He had enforced His will. In fact, Allah has, in His infinite wisdom, made man free to choose or reject a thing as he likes. That being so, differences are sure to arise among men. But God does not remain a placid on-looker; for whenever differences become vast and acute, He raises a new Reformer. This is why when discord and disagreements began to rend the ranks of the followers of the previous Prophets, God, in accordance with His old law, raised the Holy Prophet of Islam.
The words, Allah does what He desires, further indicate that the infinite wisdom of God demanded that man should be made a free agent. So God does not compel anyone to adopt this course or that. He has given man the power to choose the good or the evil course as he may like and God rewards him accordingly; He does not force anyone to accept the truth; nor should the Faithful.
a
17:56.
b
4:165.
c
4:159; 19:58.
d
2:88.
e
4:56; 10:41.
314
The expression does not mean that there are some Prophets to whom Allah does not speak or that there are some who are not spiritually exalted. It only means that there are two kinds of Prophets: (a) Those who bring a new Law. They are called Mukallam Prophets. (b) Those whose Prophethood consists only in the loftiness of their spiritual ranks. They are Ghair Mukallam Prophets. The Holy Prophet is reported to have said that Adam was a Mukallam Prophet (Musnad).
وَوَهَبْنَا لِدَاوُۥدَ سُلَيْمَٰنَ ۚ نِعْمَ ٱلْعَبْدُ ۖ إِنَّهُۥٓ أَوَّابٌ
27:17.
27:17.
27:17.
Commentary:
After briefly reverting to the primary theme with which this Surah had opened, the present verse gives another example of a Divine Prophet—Solomon, upon whom God had bestowed great material wealth, power and honour, but who also suffered at the hands of his evil-minded enemies. Reversion to the primary theme is meant to tell the Holy Prophet that he too, like the great Prophets, David and Solomon, will have to go through great trials and tribulations in the way of God.
e
27:17.
b
27:17.
3401
Commentary:
After briefly reverting to the primary theme with which this Surah had opened, the present verse gives another example of a Divine Prophet—Solomon, upon whom God had bestowed great material wealth, power and honour, but who also suffered at the hands of his evil-minded enemies. Reversion to the primary theme is meant to tell the Holy Prophet that he too, like the great Prophets, David and Solomon, will have to go through great trials and tribulations in the way of God.
c
27:17.
رَبَّنَآ ءَامَنَّا بِمَآ أَنزَلْتَ وَٱتَّبَعْنَا ٱلرَّسُولَ فَٱكْتُبْنَا مَعَ ٱلشَّٰهِدِينَ
Commentary:
Not only did the disciples of Jesus heartily respond to his call for aid, but also bore witness to his truth both by words of mouth and by their good example and faithful conduct. The verse also makes it clear that the disciples looked upon Jesus as only a Messenger of God with no claim to divinity.
343
Commentary:
Not only did the disciples of Jesus heartily respond to his call for aid, but also bore witness to his truth both by words of mouth and by their good example and faithful conduct. The verse also makes it clear that the disciples looked upon Jesus as only a Messenger of God with no claim to divinity.
فَمَنْ حَآجَّكَ فِيهِ مِنۢ بَعْدِ مَا جَآءَكَ مِنَ ٱلْعِلْمِ فَقُلْ تَعَالَوْا۟ نَدْعُ أَبْنَآءَنَا وَأَبْنَآءَكُمْ وَنِسَآءَنَا وَنِسَآءَكُمْ وَأَنفُسَنَا وَأَنفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَل لَّعْنَتَ ٱللَّهِ عَلَى ٱلْكَٰذِبِينَ
62:7, 8.
本章所涉及的关于基督教教义的讨论在本节经文中结束了。上面所提到的是来自 نَجْرَان (Najran) 的基督教代表团由六十人组成, 由通称阿尔•阿基布 (اَلْعَاقِبْ, Al-‘Aqib) 的团长阿布达尔•迈喜合 (عَبْدُالْمَسِيْح, ‘Abdul-Masih) 率领。他们和穆圣在他的清真寺会面, 并且相当详尽地讨论了所谓伊撒神性的教义。当问题经过充分讨论, 并发现代表们仍坚持他们错误的教义以后, 穆圣遵从这节经文所包含的安拉的指令, 作为最后一个办法, 邀请他们和他一起参加 ‘祈祷辨真’。这是一个伊斯兰教用语即 مُبَاهَلَة (Mubahala), 即祈求安拉诅咒持错误信念的人, 然而, 由于基督教徒们似乎对他们的宗教主张并没有信心, 他们拒绝接受这场挑战, 这样就间接地承认他们的教义是虚假的 (زُرْقَانِی, Zurqani)。可以顺便一提, 穆圣与来自纳季兰 (Najran) 的基督教徒代表团讨论期间, 允许他们在他的清真寺里按照他们自己的方式面东祈祷--------这是一种宗教的宽容行为, 在所有的宗教史上是史无前例的 (Zurqani)。
62:7, 8.
The discussion on Christian doctrines with which this Surah deals has been brought to a close in this verse. The reference, as mentioned above, is to the Christian deputation from Najran which consisted of sixty persons and was headed by their chief, ‘Abdul-Masih, known as Al-‘Aqib. They met the Holy Prophet in his Mosque and the discussion on the doctrine of the so- called divinity of Jesus continued at some length. When the question had been fully discussed and the members of the deputation were found to be still insisting on their false doctrine, the Holy Prophet, in obedience to Divine command contained in the present verse, invited them, as a last resort, to join him in a sort of prayer-contest technically known as Mubahalah, i.e. invoking the curse of God on the holders of false beliefs. As, however, the Christians did not appear to be sure of their ground, they declined to accept the challenge, thus indirectly admitting the falsity of their doctrine (Zurqani). Incidentally, it may
62:7, 8.
Important Words:
نبتھل (let us pray fervently) is derived from بھل. They say بھله i.e. he left him to his own will; or he left him to himself; he cursed him. ابتھل means, he prayed or supplicated humbly and earnestly and fervently, with energy and effort. باھلهmeans, he cursed him, being also cursed by the latter. مباھلة means, the act of invoking God’s curse on each other, i.e. on whichever party is the wrongdoer (Aqrab & Lane).
انفسنا و انفسکم (our people and your people). The words are the plural of نفس and mean: (1) our souls and your souls; (2) ourselves and yourselves; (3) our people and your people; (4) our co-religionists and your co-religionists (Lane). See also 2:55 and 3:29. Here, as the context shows, the words give the last-mentioned meaning.
Commentary:
The present discussion on Christian doctrines with which this Surah began has been brought to a close in this verse. The reference, as mentioned above, is to the Christian deputation from Najran which consisted of sixty persons and was headed by their chief, ‘Abdul-Masih, known as Al-‘Aqib. They met the Holy Prophet in his Mosque and the discussion on the doctrine of the divinity of Jesus continued at some length. When the question had been fully discussed and the members of the deputation were found to be still insisting on their false doctrine, the Holy Prophet, in obedience to the Divine command contained in the present verse, invited them as a last resort to join him in a sort of prayer contest technically known as مباھلة i.e. invoking the curse of God on the holders of false beliefs. As, however, the Christians did not appear to be sure of their ground, they declined to accept the challenge, thus indirectly admitting the falsity of their doctrine (Zurqani, Khamis & Bayan under 3:3). On this occasion, the Holy Prophet brought out ‘Ali, Fatimah, Hasan and Husain (Khamis & Zurqani) as well as Abu Bakr, ‘Umar, ‘Uthman and others (‘Asakir) in the field and is reported to have said: "If the Christians had accepted the challenge of مباھلة and agreed to pray to God to send His punishment on the lying party, God would have surely destroyed the liars before a year had passed" (Bukhari, Muslim & Tirmidhi).
It may be noted that the prayer contest known as مباھلة is in the nature of seeking God’s arbitration in fundamental religious differences. When other methods of settlement fail, the parties approach Almighty God to decide between them according to His eternal scheme of helping the righteous and destroying the wicked. The act of cursing is thus not in the form of abusing but an earnest supplication to God to uphold the truth and destroy falsehood—to amputate the diseased limb in order to save the healthy one. Thus مباھلةis a very serious affair and should be resorted to in very rare cases, subject to the following conditions, which are deducible from the present verse as well as from the relevant sayings of the Holy Prophet; (1) the point in dispute should be a matter of supreme and fundamental religious importance and should be based on clear scriptural authority; (2) the matter should first be fully argued and discussed between the parties; (3) the مباھلة should take place only if and when after the aforesaid discussion each party still continues to adhere to its views, definitely holding the other party to be in the wrong; (4) for the actual contest the parties should assemble in a suitable place together with the members of their families and a suitable number of others holding similar views, and there solemnly invoke the curse of God on the party sticking to falsehood.
As to the form or time of punishment which, as a result of مباھلة must overtake the offending party, the verse sheds no light. The matter rests entirely with God. From the above-quoted tradition, however, it may be deduced that if any period at all is to be fixed, it should be not less than a year. But the form of punishment must still rest on Divine will. The Judge in heaven reserves the right of deciding each individual case as He thinks fit. The result is left to speak for itself.
It may be noted here incidentally that during the discussions with the Christian deputation from Najran, the Holy Prophet allowed them to pray in his Mosque in their own way, which they did facing the east—an act of religious toleration unparalleled in the history of all religion (Zurqani).
b
62:7, 8.
253
本章所涉及的关于基督教教义的讨论在本节经文中结束了。上面所提到的是来自 نَجْرَان (Najran) 的基督教代表团由六十人组成, 由通称阿尔•阿基布 (اَلْعَاقِبْ, Al-‘Aqib) 的团长阿布达尔•迈喜合 (عَبْدُالْمَسِيْح, ‘Abdul-Masih) 率领。他们和穆圣在他的清真寺会面, 并且相当详尽地讨论了所谓伊撒神性的教义。当问题经过充分讨论, 并发现代表们仍坚持他们错误的教义以后, 穆圣遵从这节经文所包含的安拉的指令, 作为最后一个办法, 邀请他们和他一起参加 ‘祈祷辨真’。这是一个伊斯兰教用语即 مُبَاهَلَة (Mubahala), 即祈求安拉诅咒持错误信念的人, 然而, 由于基督教徒们似乎对他们的宗教主张并没有信心, 他们拒绝接受这场挑战, 这样就间接地承认他们的教义是虚假的 (زُرْقَانِی, Zurqani)。可以顺便一提, 穆圣与来自纳季兰 (Najran) 的基督教徒代表团讨论期间, 允许他们在他的清真寺里按照他们自己的方式面东祈祷--------这是一种宗教的宽容行为, 在所有的宗教史上是史无前例的 (Zurqani)。
a
62:7, 8.
350
Important Words:
نبتھل (let us pray fervently) is derived from بھل. They say بھله i.e. he left him to his own will; or he left him to himself; he cursed him. ابتھل means, he prayed or supplicated humbly and earnestly and fervently, with energy and effort. باھلهmeans, he cursed him, being also cursed by the latter. مباھلة means, the act of invoking God’s curse on each other, i.e. on whichever party is the wrongdoer (Aqrab & Lane).
انفسنا و انفسکم (our people and your people). The words are the plural of نفس and mean: (1) our souls and your souls; (2) ourselves and yourselves; (3) our people and your people; (4) our co-religionists and your co-religionists (Lane). See also 2:55 and 3:29. Here, as the context shows, the words give the last-mentioned meaning.
Commentary:
The present discussion on Christian doctrines with which this Surah began has been brought to a close in this verse. The reference, as mentioned above, is to the Christian deputation from Najran which consisted of sixty persons and was headed by their chief, ‘Abdul-Masih, known as Al-‘Aqib. They met the Holy Prophet in his Mosque and the discussion on the doctrine of the divinity of Jesus continued at some length. When the question had been fully discussed and the members of the deputation were found to be still insisting on their false doctrine, the Holy Prophet, in obedience to the Divine command contained in the present verse, invited them as a last resort to join him in a sort of prayer contest technically known as مباھلة i.e. invoking the curse of God on the holders of false beliefs. As, however, the Christians did not appear to be sure of their ground, they declined to accept the challenge, thus indirectly admitting the falsity of their doctrine (Zurqani, Khamis & Bayan under 3:3). On this occasion, the Holy Prophet brought out ‘Ali, Fatimah, Hasan and Husain (Khamis & Zurqani) as well as Abu Bakr, ‘Umar, ‘Uthman and others (‘Asakir) in the field and is reported to have said: "If the Christians had accepted the challenge of مباھلة and agreed to pray to God to send His punishment on the lying party, God would have surely destroyed the liars before a year had passed" (Bukhari, Muslim & Tirmidhi).
It may be noted that the prayer contest known as مباھلة is in the nature of seeking God’s arbitration in fundamental religious differences. When other methods of settlement fail, the parties approach Almighty God to decide between them according to His eternal scheme of helping the righteous and destroying the wicked. The act of cursing is thus not in the form of abusing but an earnest supplication to God to uphold the truth and destroy falsehood—to amputate the diseased limb in order to save the healthy one. Thus مباھلةis a very serious affair and should be resorted to in very rare cases, subject to the following conditions, which are deducible from the present verse as well as from the relevant sayings of the Holy Prophet; (1) the point in dispute should be a matter of supreme and fundamental religious importance and should be based on clear scriptural authority; (2) the matter should first be fully argued and discussed between the parties; (3) the مباھلة should take place only if and when after the aforesaid discussion each party still continues to adhere to its views, definitely holding the other party to be in the wrong; (4) for the actual contest the parties should assemble in a suitable place together with the members of their families and a suitable number of others holding similar views, and there solemnly invoke the curse of God on the party sticking to falsehood.
As to the form or time of punishment which, as a result of مباھلة must overtake the offending party, the verse sheds no light. The matter rests entirely with God. From the above-quoted tradition, however, it may be deduced that if any period at all is to be fixed, it should be not less than a year. But the form of punishment must still rest on Divine will. The Judge in heaven reserves the right of deciding each individual case as He thinks fit. The result is left to speak for itself.
It may be noted here incidentally that during the discussions with the Christian deputation from Najran, the Holy Prophet allowed them to pray in his Mosque in their own way, which they did facing the east—an act of religious toleration unparalleled in the history of all religion (Zurqani).
a
62:7, 8.
426
The discussion on Christian doctrines with which this Surah deals has been brought to a close in this verse. The reference, as mentioned above, is to the Christian deputation from Najran which consisted of sixty persons and was headed by their chief, ‘Abdul-Masih, known as Al-‘Aqib. They met the Holy Prophet in his Mosque and the discussion on the doctrine of the so- called divinity of Jesus continued at some length. When the question had been fully discussed and the members of the deputation were found to be still insisting on their false doctrine, the Holy Prophet, in obedience to Divine command contained in the present verse, invited them, as a last resort, to join him in a sort of prayer-contest technically known as Mubahalah, i.e. invoking the curse of God on the holders of false beliefs. As, however, the Christians did not appear to be sure of their ground, they declined to accept the challenge, thus indirectly admitting the falsity of their doctrine (Zurqani). Incidentally, it may