رَسُولٍ
Appears 6 times in Quran
Derived Words (4)
Words derived from the stem "رَسُولٍ".
- of a Messenger
- Messenger
- any Messenger
- for a Messenger
- for any Messenger
- a noble Messenger
Occurrences in Quran
Found 6 verses containing "رَسُولٍ".
ٱلَّذِينَ قَالُوٓا۟ إِنَّ ٱللَّهَ عَهِدَ إِلَيْنَآ أَلَّا نُؤْمِنَ لِرَسُولٍ حَتَّىٰ يَأْتِيَنَا بِقُرْبَانٍ تَأْكُلُهُ ٱلنَّارُ ۗ قُلْ قَدْ جَآءَكُمْ رُسُلٌ مِّن قَبْلِى بِٱلْبَيِّنَٰتِ وَبِٱلَّذِى قُلْتُمْ فَلِمَ قَتَلْتُمُوهُمْ إِن كُنتُمْ صَٰدِقِينَ
مراد یہ نہیں کہ آگ کہیں سے آکر اسے بھسم کر دیتی تھی بلکہ مراد اس قربانی سے تھی جو آگ میں جلا دی جاتی اور اسے سوختنی قربانی کہا جاتا تھا۔ ایسی قربانی کا رواج ہندوؤں، ایرانیوں اور یہود میں بہت تھا۔
5:33; 14:10; 40:84.
The verse answers the objection of the Jews about the burnt offerings by saying that the observance of the law regarding such offerings was no criterion to test the truth of a Prophet, because that could easily be done by an impostor. It was only "clear signs" that demonstrated and established the truth of a claimant. But even if observance of burnt offerings was the criterion of a true Prophet, the Jews had no right to raise an objection. The charge is driven home to them in the words, "Why did they reject those Prophets who strictly conformed to that law?"
5:33; 14:10; 40:84.
Commentary:
The enemies of truth never admit their defeat. They continue to seek new pretexts for refusing to believe in it. When the Jews were told that they had opposed the Prophets of God through covetousness (3:181-182), they retorted by saying that they did not oppose Muslims through covetousness but because, animals unlike them, the Muslims devoured even that which they offered as sacrifices, instead of burning them at the altar according to the Jewish Law (Lev. 1:11-17). Thus, it was not they but the Muslims who were greedy and covetous and they could not, therefore, consistently with the Law of Moses, accept the Prophet who did not observe that Law.
The Quran answers this objection by saying that the observance of the law about burnt offerings was no criterion to test the truth of a Prophet, because that could easily be done by an impostor. It was البینات (clear signs) only that demonstrated and established the truth of a claimant. But even if observance of burnt offerings was the criterion of a true Prophet, the Jews had no right to raise an objection; for in that case the question arose, why did they reject those Prophets who strictly conformed to that law? The fact that the Jewish demand referred to in the words, that which you speak of, has been mentioned in the verse separately from clear signs, shows that what the Jews spoke of was not a miracle, but that they were only referring to the law about burnt offerings, and not to the miracle of fire descending from heaven to consume a sacrifice, as is generally but wrongly believed.
a
5:33; 14:10; 40:84.
296
本节经文回答了犹太人反对火焚供品的理由。经文说, 遵守有关这种供品的法规绝不是考验先知的真诚的标准, 因为骗子也能轻而易举的做到这一点。只有 “明显的迹象” 才能证实宣称者的真诚。但即使遵守火焚供品是考验一个真诚的先知的标准, 犹太人也没有权利提出反对。这句话可使他们了解他们是应该谴责的; “他们为什么要否认那些严格遵守那条法规的先知?”
1
مراد یہ نہیں کہ آگ کہیں سے آکر اسے بھسم کر دیتی تھی بلکہ مراد اس قربانی سے تھی جو آگ میں جلا دی جاتی اور اسے سوختنی قربانی کہا جاتا تھا۔ ایسی قربانی کا رواج ہندوؤں، ایرانیوں اور یہود میں بہت تھا۔
b
5:33; 14:10; 40:84.
466
Commentary:
The enemies of truth never admit their defeat. They continue to seek new pretexts for refusing to believe in it. When the Jews were told that they had opposed the Prophets of God through covetousness (3:181-182), they retorted by saying that they did not oppose Muslims through covetousness but because, animals unlike them, the Muslims devoured even that which they offered as sacrifices, instead of burning them at the altar according to the Jewish Law (Lev. 1:11-17). Thus, it was not they but the Muslims who were greedy and covetous and they could not, therefore, consistently with the Law of Moses, accept the Prophet who did not observe that Law.
The Quran answers this objection by saying that the observance of the law about burnt offerings was no criterion to test the truth of a Prophet, because that could easily be done by an impostor. It was البینات (clear signs) only that demonstrated and established the truth of a claimant. But even if observance of burnt offerings was the criterion of a true Prophet, the Jews had no right to raise an objection; for in that case the question arose, why did they reject those Prophets who strictly conformed to that law? The fact that the Jewish demand referred to in the words, that which you speak of, has been mentioned in the verse separately from clear signs, shows that what the Jews spoke of was not a miracle, but that they were only referring to the law about burnt offerings, and not to the miracle of fire descending from heaven to consume a sacrifice, as is generally but wrongly believed.
a
5:33; 14:10; 40:84.
539
The verse answers the objection of the Jews about the burnt offerings by saying that the observance of the law regarding such offerings was no criterion to test the truth of a Prophet, because that could easily be done by an impostor. It was only "clear signs" that demonstrated and established the truth of a claimant. But even if observance of burnt offerings was the criterion of a true Prophet, the Jews had no right to raise an objection. The charge is driven home to them in the words, "Why did they reject those Prophets who strictly conformed to that law?"
وَلَقَدْ أَرْسَلْنَا رُسُلًا مِّن قَبْلِكَ وَجَعَلْنَا لَهُمْ أَزْوَٰجًا وَذُرِّيَّةً ۚ وَمَا كَانَ لِرَسُولٍ أَن يَأْتِىَ بِـَٔايَةٍ إِلَّا بِإِذْنِ ٱللَّهِ ۗ لِكُلِّ أَجَلٍ كِتَابٌ
14:12; 40:79.
14:12; 40:79.
14:12; 40:79.
Commentary:
Disbelievers objected that the Holy Prophet had come without any worldly resources. The verse under comment replies to this objection by stating that earlier Prophets were also without any worldly resources. They, like him, had their physical needs and requirements. They, too, had wives and children whom they had to support and look after and had their duties to perform. Yet in spite of all the impediments and obstacles in their way and in spite of their physical needs and requirements and of the absence of material resources, they succeeded and triumphed. So shall the Holy Prophet.
The verse also makes it clear that signs of punishment are certainly shown to disbelievers but not at the time and in the form in which they demand them. The form and time of signs are determined by God alone, for they are shown only "by the command of Allah."
It may be asked here what, if God raised Messengers for the reformation of man, prevented Him from delegating to these Messengers the power of punishment, particularly when He knew that Signs would be demanded of them by their opponents and also when even earthly governments invest their officials with certain magisterial powers? Again, if God had invested His Prophets with the power to punish the people, it would have at least this advantage that the people would have feared and respected them and dared not oppose them. The Quran answers this question in the words, For every term there is a divine decree, which means that, as it is God Who determines the nature and form of each punishment and the time of its occurrence and He alone, being All-Knowing, knows in what form and at what time the sending down of a certain punishment will prove beneficial to the people, the power of punishing cannot be delegated to any other person. For if that delegation can at all be fair and useful, it must be accompanied by the delegation of many other divine powers, which is simply unthinkable. The infliction of punishment, therefore, could not be entrusted to the Prophets or to anybody else.
a
14:12; 40:79.
a
14:12; 40:79.
1649
Commentary:
Disbelievers objected that the Holy Prophet had come without any worldly resources. The verse under comment replies to this objection by stating that earlier Prophets were also without any worldly resources. They, like him, had their physical needs and requirements. They, too, had wives and children whom they had to support and look after and had their duties to perform. Yet in spite of all the impediments and obstacles in their way and in spite of their physical needs and requirements and of the absence of material resources, they succeeded and triumphed. So shall the Holy Prophet.
The verse also makes it clear that signs of punishment are certainly shown to disbelievers but not at the time and in the form in which they demand them. The form and time of signs are determined by God alone, for they are shown only "by the command of Allah."
It may be asked here what, if God raised Messengers for the reformation of man, prevented Him from delegating to these Messengers the power of punishment, particularly when He knew that Signs would be demanded of them by their opponents and also when even earthly governments invest their officials with certain magisterial powers? Again, if God had invested His Prophets with the power to punish the people, it would have at least this advantage that the people would have feared and respected them and dared not oppose them. The Quran answers this question in the words, For every term there is a divine decree, which means that, as it is God Who determines the nature and form of each punishment and the time of its occurrence and He alone, being All-Knowing, knows in what form and at what time the sending down of a certain punishment will prove beneficial to the people, the power of punishing cannot be delegated to any other person. For if that delegation can at all be fair and useful, it must be accompanied by the delegation of many other divine powers, which is simply unthinkable. The infliction of punishment, therefore, could not be entrusted to the Prophets or to anybody else.
c
14:12; 40:79.
وَلَقَدْ أَرْسَلْنَا رُسُلًا مِّن قَبْلِكَ مِنْهُم مَّن قَصَصْنَا عَلَيْكَ وَمِنْهُم مَّن لَّمْ نَقْصُصْ عَلَيْكَ ۗ وَمَا كَانَ لِرَسُولٍ أَن يَأْتِىَ بِـَٔايَةٍ إِلَّا بِإِذْنِ ٱللَّهِ ۚ فَإِذَا جَآءَ أَمْرُ ٱللَّهِ قُضِىَ بِٱلْحَقِّ وَخَسِرَ هُنَالِكَ ٱلْمُبْطِلُونَ
13:39; 14:12.
4:165.
Though the prophecies containing warnings and threats meant for disbelievers are subject to postponement, revocation or cancellation, yet if, by closing the door of repentance upon themselves, they make themselves deserving of Divine punishment, they are punished. But it is not for the Prophet to say when and how they will be punished.
4:165.
13:39; 14:12.
Commentary:
The verse purports to say that though the prophecies containing warnings and threats meant for disbelievers are subject to postponement, revocation or cancel-lation, yet, if by closing the door of repentance, the disbelievers make themselves deserving of Divine punishment they are punished. But it is not for the Prophet to say when and how they are to be punished.
e
4:165.
f
13:39; 14:12.
1173
虽然对不信者具有警告和威吓作用的预言是可以延迟、撤回或取消的, 但是不信者如果给自己关上悔过之门, 那么, 他们就使自己应受安拉的惩罚, 他们就会受到惩罚。但是, 他们在何时和如何将被惩罚, 这却不是先知可以决定的事情。
a
4:165.
b
13:39; 14:12.
3549
Commentary:
The verse purports to say that though the prophecies containing warnings and threats meant for disbelievers are subject to postponement, revocation or cancel-lation, yet, if by closing the door of repentance, the disbelievers make themselves deserving of Divine punishment they are punished. But it is not for the Prophet to say when and how they are to be punished.
a
13:39; 14:12.
d
4:165.
2618
Though the prophecies containing warnings and threats meant for disbelievers are subject to postponement, revocation or cancellation, yet if, by closing the door of repentance upon themselves, they make themselves deserving of Divine punishment, they are punished. But it is not for the Prophet to say when and how they will be punished.
وَإِذْ قَالَ عِيسَى ٱبْنُ مَرْيَمَ يَٰبَنِىٓ إِسْرَٰٓءِيلَ إِنِّى رَسُولُ ٱللَّهِ إِلَيْكُم مُّصَدِّقًا لِّمَا بَيْنَ يَدَىَّ مِنَ ٱلتَّوْرَىٰةِ وَمُبَشِّرًۢا بِرَسُولٍ يَأْتِى مِنۢ بَعْدِى ٱسْمُهُۥٓ أَحْمَدُ ۖ فَلَمَّا جَآءَهُم بِٱلْبَيِّنَٰتِ قَالُوا۟ هَٰذَا سِحْرٌ مُّبِينٌ
27:14; 43:31.
关于伊撒对辩护人即安慰者亦即真理的精神的预言, 见 «圣经» 约翰12:13; 14:16—17; 15:26; 16:7, 由此可以清楚地推断出以下的结论:--------(a) 辩护人--------安慰者、真理的精神--------要等到伊撒去世之后才能出现; (b) 他永远留在人间;他打算说的很多事情是伊撒自己没法说的, 因为当时大家没法接受; (c) 他将引导人们得到所有的真理; (d) 他不会谈自己的, 但凡是他听到的, 他都会说; (e) 他将赞美伊撒(耶稣)并证实他的真理。这样描写辩护人--------安慰者、真理的精神--------像
«古兰经» 中的记载一样, 与穆圣的地位和使命完全一致。伊撒 (耶稣) 去世后才出现穆圣;他是最后一个立法先知, «古兰经»是全人类世世代代的最后启示的天经 (5:4)。他不从私欲发言, “这 (他所讲的话) 只是安拉下降的 (纯洁) 启示” (53:4)。他赞美伊撒 (耶稣) (2:254; 3:56)。«约翰福音» 中的预言与加注的这节经文中所提到的预言十分相像, 只是不用这儿提到的阿哈默德这个名字, 而用 “辩护人”。基督教作者怀疑 «古兰经» 上解说这个预言的正确性, 争论的基础是这两个名字的不同, 却不顾 «圣经»和 «古兰经»其他相同的地方。事实上耶稣既会阿拉米语也会希伯来语。阿拉米语是他的母语, 希伯来语是他的宗教语。现在的
«圣经» 是由阿拉米语和希伯来语译成的希腊语的译本。翻译当然不能充分传达原文的美。语言有其局限。用这种语言的人亦然。他们的局限性反映在他们的作品中。希腊语中还有一个名字叫做 Periklutos, 意思相似于阿拉伯语的 اَحْمَد (Ahmad, 阿哈默德)。著名基督教宗教学家贾克•范根 (Jack Finegan), 在他的 “The Archaeology of World Religions” 一书中说: “在希腊语中 Parakletos (安慰者) 这个字和 Periklutos (著名的) 很相似, 后者就是名词 اَحْمَد (Ahmad, 阿哈默德) 和 مُحَمَّد (Muhammad, 穆罕默德) 的意思。” 还有, 接近19世纪末在旧开罗的以斯拉犹太教之会堂中发现了经文 “The Damascus Document” (P.2), 里面说到伊撒 (耶稣) 曾预言一个名叫 Emeth 的 “圣灵”: “他借着他的迈喜合使他们知道他的圣灵。因为这个人就是 Emeth, 即真实的一位, 与他的名字相一致的还有他们的名字……” 在希伯来语中 “Emeth” 的意思是 “真理”, 或 “真实的一位, 一个永远善良的人”。(Strachan’s Fourth Gospel, p.141) 这个字犹太人译作 “安拉的玺”。自然地, 即使伊撒一定用过 阿哈默德这个名字, 但是这两个字 (阿哈默德和Emeth) 语音相似, 使后来作者们用 “Emeth” 取代了它的希伯来语的同义词阿哈默德。因此这节经文中提到的预言可以用于穆圣, 可是作为必然的结果, 也可以用于 اَحْمَدِيَّة (Ahmadiyyah) 创始人受约的迈喜合, 因为他在真主启示 بَرَاهِيْن اَحْمَدِيَّة (Barahin Ahmadiyyah) 中也称作阿哈默德, 还因为穆圣的第二次显现或第二次来临的预言在他身上实现了。主麻 (الجُمُعَة, Al-Jumu‘ah) 章第三节经文显然是指穆圣的第二次显现或来临。可以顺便提一句, 有关穆圣的预言也在被基督教会教派当作伪经的《巴拿巴福音》 (Barnabas), 这一福音中作了清楚的叙述。但还是可以像 «四福音书» 一样, 被认为是真的而加以承认。
اس آیت میں رسول کریم صلی اللہ علیہ وسلم کی پیشگوئی ہے۔ جو انجیل بَرنباس میں لکھی ہوئی ہے عیسائی اس کو جھوٹی انجیل قرار دیتے ہیں۔ مگر یہ پوپ کی لائبریری میں پائی جاتی ہے۔ اس کے علاوہ یہ بھی دلیل ہے کہ مروجہ اناجیل میں ’’فارقلیط‘‘ کی خبر دی گئی ہے جس کے معنے ’’احمد‘‘ ہی کے بنتے ہیں۔ پس اس آیت میں رسول کریم صلی اللہ علیہ وسلم کی بلاواسطہ اور آپ کے ایک بروز کی جس کا ذکر اگلی سورۃ میں ہے بالواسطہ خبر دی گئی ہے۔
27:14; 43:31.
For the prophecy of Jesus about the coming of Paraclete or the Comforter or the Spirit of Truth see John, 12:13; 14:16, 17; 15:26; 16:7, from which the following inferences are clearly deducible:—
(a) Paraclete or the Comforter or the Spirit of Truth could not come unless Jesus should have departed from the world. (b) He was to abide in the world for ever; and was to say many things which Jesus himself could not say because the world could not then bear them. (c) He would guide men unto all truth. (d) He would not speak of himself but whatever he would hear that would he speak. (e) He would glorify Jesus and testify to his truth. This description of Paraclete or the Comforter or the Spirit of Truth is in complete harmony with the status and mission of the Holy Prophet as given in the Qur’an. The Holy Prophet appeared after Jesus had departed from this world; he was the last Law-giving Prophet and the Qur’an the last revealed Divine Law for the whole of mankind till the end of time (5:4). He did
27:14; 43:31.
Important Words:
أحمد (Ahmad) is derived from حمد and حمدہ means, he praised, eulogised or commended him; spoke well of him; he requited him; he gave him his due. أحمد (Ahmada) means, he did or said that for which he should be praised or which was praiseworthy. أحمد الشیء means, the thing was or became praiseworthy. أحمد means, one who praises much or who is praised much or most (Lane & Taj).
Commentary:
The prophecy of Jesus about the coming of Paraclete or the Comforter or the Spirit of Truth as given in the Gospels is as follows:
I will pray the Father, and He shall give you another Comforter, that he may abide with you for ever. Even the Spirit of Truth whom the world cannot receive because it sees him not, neither knoweth him… but when the Comforter is come, whom I will send unto you from the Father, even the Spirit of Truth which proceedeth from the Father, he shall testify of me… for if I go not away, the Comforter will not come unto you, but if I depart, I will send him unto you… I have yet many things to say unto you, but ye cannot bear them now. Howbeit when the Spirit of Truth is come, he will guide you unto all truth, for he shall not speak of himself; but whatsoever he shall hear, that shall he speak, and he will show you things to come… He shall glorify me (John 14: 16-17. 15: 26; 16: 7, 12-14).
From these verses of the Gospel of John the following inferences are clearly deducible:
(1) That Paraclete or the Comforter or the Spirit of Truth could not come unless Jesus should have departed from the world.
(2) That the Comforter was to abide in the world for ever.
(3) That he was to say many things which Jesus himself could not tell because the world could not then bear them.
(4) That he would guide men unto all truth.
(5) That he would not speak of himself, but whatever he would hear that would he speak.
(6) That the Comforter would glorify Jesus and testify of him.
This description of Paraclete or the Comforter or the Spirit of Truth is in complete harmony with the status and mission of the Holy Prophet as given in the Quran:
(1) The Holy Prophet appeared after Jesus had departed from this world.
(2) He is the last Law-giving Prophet and the Quran the last revealed Divine Law for the whole of mankind till the end of time (5:4).
(3) Jesus could not guide mankind to all truth because his Message was meant only for a particular people and for a particular period. And the Law as amended and given to the Jews by him was not and could not be a complete and perfect Law because they had not yet mentally and morally so developed as to be the bearers of a complete Shari‘ah and the world had to wait till it was given a perfect Law in the form of the Quran (5:4) and a Prophet par excellence i.e. the Holy Prophet who could guide all mankind.
(4) The Holy Prophet gave to the world a Law complete in all its details which alone could guide mankind unto all truth (5:4).
(5) The Holy Prophet did not speak of himself but whatever he heard from God that did he speak (53:4).
(6) The Holy Prophet glorified Jesus (2:254; 3:56).
The prophecy in the Gospel of John resembles the prophecy mentioned in the verse under comment except that instead of Ahmad the name stated therein is Paraclete. Christian writers challenge the correctness of the Quranic version of the prophecy, basing their contention on this difference of names, irrespective of the otherwise similar features of Biblical & Quranic versions.
In fact, Jesus spoke Aramaic and Hebrew. Aramaic was his mother tongue and Hebrew his religious language. The present Biblical version is the translation of Aramaic and Hebrew into Greek.
A translation naturally cannot fully convey the beauty of the text. Languages have their limitations. The same is true of the people who speak them. Their limitations are reflected in their works. The Greek language has another word, i.e.Periklutos, with a similar meaning as Ahmad in Arabic. Jack Finegan, the renowned theologian, in his book, "The Archaeology of World Religions," says:
"Where in Greek the word Comforter (Parakletos) is very similar to the word for 'renowned' (Periklutos), the latter being the meaning of the names Ahmad & Muhammad."
Moreover, "The Damascus Document" a scripture discovered towards the end of the nineteenth century in Ezra synagogue, Old Cairo (p. 2. lines 12, 13) describes Jesus as having foretold the advent of a "Holy Spirit," named Emeth.
ویود یعیم بید مشیحو روح قد شو و ھوا ایمة و بفروش
شمو شمو تیھم
i.e. And by His Messiah, He has made them know His Holy Spirit. For it is He who is Emeth i.e. “The Truthful One”, and in accordance with His name are also theirs.
"Emeth" in Hebrew means "the Truth," or "the Truthful one and a person of constant goodness" (Strachan’s Fourth Gospel, page 141). The word was interpreted by the Jews as "God’s Seal." Naturally, though Jesus must have used the name Ahmad, the phonetic resemblance of the two words (Ahmad & Emeth) caused later writers to substitute "Emeth"for Ahmad, its Hebrew synonym.
Thus the prophecy mentioned in the verse under comment applies to the Holy Prophet, but as a corollary it may also apply to the Promised Messiah, Founder of the Ahmadiyya Movement, since in his person the Second Manifestation of the Holy Prophet took place. To this Second Manifestation or Second Coming of the Holy Prophet, the third verse of the next Surah—Al-Jumu‘ah pointedly refers.
It may be mentioned here that a prophecy about the Holy Prophet is also clearly stated in Gospel of Barnabas which is treated by the Church as apocryphal but which has as much claim to be accepted as authentic as any of the four Gospels.
a
27:14; 43:31.
1419
关于伊撒对辩护人即安慰者亦即真理的精神的预言, 见 «圣经» 约翰12:13; 14:16—17; 15:26; 16:7, 由此可以清楚地推断出以下的结论:--------(a) 辩护人--------安慰者、真理的精神--------要等到伊撒去世之后才能出现; (b) 他永远留在人间;他打算说的很多事情是伊撒自己没法说的, 因为当时大家没法接受; (c) 他将引导人们得到所有的真理; (d) 他不会谈自己的, 但凡是他听到的, 他都会说; (e) 他将赞美伊撒(耶稣)并证实他的真理。这样描写辩护人--------安慰者、真理的精神--------像
«古兰经» 中的记载一样, 与穆圣的地位和使命完全一致。伊撒 (耶稣) 去世后才出现穆圣;他是最后一个立法先知, «古兰经»是全人类世世代代的最后启示的天经 (5:4)。他不从私欲发言, “这 (他所讲的话) 只是安拉下降的 (纯洁) 启示” (53:4)。他赞美伊撒 (耶稣) (2:254; 3:56)。«约翰福音» 中的预言与加注的这节经文中所提到的预言十分相像, 只是不用这儿提到的阿哈默德这个名字, 而用 “辩护人”。基督教作者怀疑 «古兰经» 上解说这个预言的正确性, 争论的基础是这两个名字的不同, 却不顾 «圣经»和 «古兰经»其他相同的地方。事实上耶稣既会阿拉米语也会希伯来语。阿拉米语是他的母语, 希伯来语是他的宗教语。现在的
«圣经» 是由阿拉米语和希伯来语译成的希腊语的译本。翻译当然不能充分传达原文的美。语言有其局限。用这种语言的人亦然。他们的局限性反映在他们的作品中。希腊语中还有一个名字叫做 Periklutos, 意思相似于阿拉伯语的 اَحْمَد (Ahmad, 阿哈默德)。著名基督教宗教学家贾克•范根 (Jack Finegan), 在他的 “The Archaeology of World Religions” 一书中说: “在希腊语中 Parakletos (安慰者) 这个字和 Periklutos (著名的) 很相似, 后者就是名词 اَحْمَد (Ahmad, 阿哈默德) 和 مُحَمَّد (Muhammad, 穆罕默德) 的意思。” 还有, 接近19世纪末在旧开罗的以斯拉犹太教之会堂中发现了经文 “The Damascus Document” (P.2), 里面说到伊撒 (耶稣) 曾预言一个名叫 Emeth 的 “圣灵”: “他借着他的迈喜合使他们知道他的圣灵。因为这个人就是 Emeth, 即真实的一位, 与他的名字相一致的还有他们的名字……” 在希伯来语中 “Emeth” 的意思是 “真理”, 或 “真实的一位, 一个永远善良的人”。(Strachan’s Fourth Gospel, p.141) 这个字犹太人译作 “安拉的玺”。自然地, 即使伊撒一定用过 阿哈默德这个名字, 但是这两个字 (阿哈默德和Emeth) 语音相似, 使后来作者们用 “Emeth” 取代了它的希伯来语的同义词阿哈默德。因此这节经文中提到的预言可以用于穆圣, 可是作为必然的结果, 也可以用于 اَحْمَدِيَّة (Ahmadiyyah) 创始人受约的迈喜合, 因为他在真主启示 بَرَاهِيْن اَحْمَدِيَّة (Barahin Ahmadiyyah) 中也称作阿哈默德, 还因为穆圣的第二次显现或第二次来临的预言在他身上实现了。主麻 (الجُمُعَة, Al-Jumu‘ah) 章第三节经文显然是指穆圣的第二次显现或来临。可以顺便提一句, 有关穆圣的预言也在被基督教会教派当作伪经的《巴拿巴福音》 (Barnabas), 这一福音中作了清楚的叙述。但还是可以像 «四福音书» 一样, 被认为是真的而加以承认。
1
اس آیت میں رسول کریم صلی اللہ علیہ وسلم کی پیشگوئی ہے۔ جو انجیل بَرنباس میں لکھی ہوئی ہے عیسائی اس کو جھوٹی انجیل قرار دیتے ہیں۔ مگر یہ پوپ کی لائبریری میں پائی جاتی ہے۔ اس کے علاوہ یہ بھی دلیل ہے کہ مروجہ اناجیل میں ’’فارقلیط‘‘ کی خبر دی گئی ہے جس کے معنے ’’احمد‘‘ ہی کے بنتے ہیں۔ پس اس آیت میں رسول کریم صلی اللہ علیہ وسلم کی بلاواسطہ اور آپ کے ایک بروز کی جس کا ذکر اگلی سورۃ میں ہے بالواسطہ خبر دی گئی ہے۔
a
27:14; 43:31.
4226
Important Words:
أحمد (Ahmad) is derived from حمد and حمدہ means, he praised, eulogised or commended him; spoke well of him; he requited him; he gave him his due. أحمد (Ahmada) means, he did or said that for which he should be praised or which was praiseworthy. أحمد الشیء means, the thing was or became praiseworthy. أحمد means, one who praises much or who is praised much or most (Lane & Taj).
Commentary:
The prophecy of Jesus about the coming of Paraclete or the Comforter or the Spirit of Truth as given in the Gospels is as follows:
I will pray the Father, and He shall give you another Comforter, that he may abide with you for ever. Even the Spirit of Truth whom the world cannot receive because it sees him not, neither knoweth him… but when the Comforter is come, whom I will send unto you from the Father, even the Spirit of Truth which proceedeth from the Father, he shall testify of me… for if I go not away, the Comforter will not come unto you, but if I depart, I will send him unto you… I have yet many things to say unto you, but ye cannot bear them now. Howbeit when the Spirit of Truth is come, he will guide you unto all truth, for he shall not speak of himself; but whatsoever he shall hear, that shall he speak, and he will show you things to come… He shall glorify me (John 14: 16-17. 15: 26; 16: 7, 12-14).
From these verses of the Gospel of John the following inferences are clearly deducible:
(1) That Paraclete or the Comforter or the Spirit of Truth could not come unless Jesus should have departed from the world.
(2) That the Comforter was to abide in the world for ever.
(3) That he was to say many things which Jesus himself could not tell because the world could not then bear them.
(4) That he would guide men unto all truth.
(5) That he would not speak of himself, but whatever he would hear that would he speak.
(6) That the Comforter would glorify Jesus and testify of him.
This description of Paraclete or the Comforter or the Spirit of Truth is in complete harmony with the status and mission of the Holy Prophet as given in the Quran:
(1) The Holy Prophet appeared after Jesus had departed from this world.
(2) He is the last Law-giving Prophet and the Quran the last revealed Divine Law for the whole of mankind till the end of time (5:4).
(3) Jesus could not guide mankind to all truth because his Message was meant only for a particular people and for a particular period. And the Law as amended and given to the Jews by him was not and could not be a complete and perfect Law because they had not yet mentally and morally so developed as to be the bearers of a complete Shari‘ah and the world had to wait till it was given a perfect Law in the form of the Quran (5:4) and a Prophet par excellence i.e. the Holy Prophet who could guide all mankind.
(4) The Holy Prophet gave to the world a Law complete in all its details which alone could guide mankind unto all truth (5:4).
(5) The Holy Prophet did not speak of himself but whatever he heard from God that did he speak (53:4).
(6) The Holy Prophet glorified Jesus (2:254; 3:56).
The prophecy in the Gospel of John resembles the prophecy mentioned in the verse under comment except that instead of Ahmad the name stated therein is Paraclete. Christian writers challenge the correctness of the Quranic version of the prophecy, basing their contention on this difference of names, irrespective of the otherwise similar features of Biblical & Quranic versions.
In fact, Jesus spoke Aramaic and Hebrew. Aramaic was his mother tongue and Hebrew his religious language. The present Biblical version is the translation of Aramaic and Hebrew into Greek.
A translation naturally cannot fully convey the beauty of the text. Languages have their limitations. The same is true of the people who speak them. Their limitations are reflected in their works. The Greek language has another word, i.e.Periklutos, with a similar meaning as Ahmad in Arabic. Jack Finegan, the renowned theologian, in his book, "The Archaeology of World Religions," says:
"Where in Greek the word Comforter (Parakletos) is very similar to the word for 'renowned' (Periklutos), the latter being the meaning of the names Ahmad & Muhammad."
Moreover, "The Damascus Document" a scripture discovered towards the end of the nineteenth century in Ezra synagogue, Old Cairo (p. 2. lines 12, 13) describes Jesus as having foretold the advent of a "Holy Spirit," named Emeth.
ویود یعیم بید مشیحو روح قد شو و ھوا ایمة و بفروش
شمو شمو تیھم
i.e. And by His Messiah, He has made them know His Holy Spirit. For it is He who is Emeth i.e. “The Truthful One”, and in accordance with His name are also theirs.
"Emeth" in Hebrew means "the Truth," or "the Truthful one and a person of constant goodness" (Strachan’s Fourth Gospel, page 141). The word was interpreted by the Jews as "God’s Seal." Naturally, though Jesus must have used the name Ahmad, the phonetic resemblance of the two words (Ahmad & Emeth) caused later writers to substitute "Emeth"for Ahmad, its Hebrew synonym.
Thus the prophecy mentioned in the verse under comment applies to the Holy Prophet, but as a corollary it may also apply to the Promised Messiah, Founder of the Ahmadiyya Movement, since in his person the Second Manifestation of the Holy Prophet took place. To this Second Manifestation or Second Coming of the Holy Prophet, the third verse of the next Surah—Al-Jumu‘ah pointedly refers.
It may be mentioned here that a prophecy about the Holy Prophet is also clearly stated in Gospel of Barnabas which is treated by the Church as apocryphal but which has as much claim to be accepted as authentic as any of the four Gospels.
a
27:14; 43:31.
3037
For the prophecy of Jesus about the coming of Paraclete or the Comforter or the Spirit of Truth see John, 12:13; 14:16, 17; 15:26; 16:7, from which the following inferences are clearly deducible:—
(a) Paraclete or the Comforter or the Spirit of Truth could not come unless Jesus should have departed from the world. (b) He was to abide in the world for ever; and was to say many things which Jesus himself could not say because the world could not then bear them. (c) He would guide men unto all truth. (d) He would not speak of himself but whatever he would hear that would he speak. (e) He would glorify Jesus and testify to his truth. This description of Paraclete or the Comforter or the Spirit of Truth is in complete harmony with the status and mission of the Holy Prophet as given in the Qur’an. The Holy Prophet appeared after Jesus had departed from this world; he was the last Law-giving Prophet and the Qur’an the last revealed Divine Law for the whole of mankind till the end of time (5:4). He did
إِنَّهُۥ لَقَوْلُ رَسُولٍ كَرِيمٍ
إِنَّهُۥ لَقَوْلُ رَسُولٍ كَرِيمٍ
یہ مطلب نہیں کہ قرآن مجید محمد رسول اللہ صلی اللہ علیہ وسلم کا کلام ہے بلکہ اس آیت نے یہ بتایا ہے کہ محمد رسول اللہ صلی اللہ علیہ وسلم اللہ کے مقرب ہیں اور فرشتے یہ کلام لے کر آتے ہیں۔ اس لئے یہ کلام‘ کلام اللہ بھی ہے اور محمد رسول اللہ صلی اللہ علیہ وسلم کا کلام بھی۔ کیونکہ اُن کے منہ سے دنیا نے سنا۔ لیکن قرآن مجیدنے اس کے کلام اللہ ہونے پر زیادہ زور دیا ہے جیسے کہ فرماتا ہے وَاِنَّہٗ لَتَنَزِیْلُ رَبِّ الْعَالَمِیْنَ۔ نَزَلَ بِہِ الرُّوْحُ الْاَمِیْنُ۔ عَلٰی قَلْبِکَ لِتَکُوْنَ مِنَ الْمُنْذَرِیْنَ (شعراء آیت۱۹۳ تا ۱۹۵)
69:41.
Commentary:
The verse signifies that though the prediction that after the decline of Islam had touched its nadir it will again come to its own, may seem to be a far cry, it shall certainly be fulfilled because the prediction is embodied in the revealed Word of God, spoken through the mouth of a noble Messenger.
The words "a noble Messenger" refer to the Holy Prophet and not to Archangel Gabriel as generally misunderstood.
c
69:41.
1622
“尊贵的使者” 一语指穆圣, 不是一般所误解地指天使长吉布里尔。
2
یہ مطلب نہیں کہ قرآن مجید محمد رسول اللہ صلی اللہ علیہ وسلم کا کلام ہے بلکہ اس آیت نے یہ بتایا ہے کہ محمد رسول اللہ صلی اللہ علیہ وسلم اللہ کے مقرب ہیں اور فرشتے یہ کلام لے کر آتے ہیں۔ اس لئے یہ کلام‘ کلام اللہ بھی ہے اور محمد رسول اللہ صلی اللہ علیہ وسلم کا کلام بھی۔ کیونکہ اُن کے منہ سے دنیا نے سنا۔ لیکن قرآن مجیدنے اس کے کلام اللہ ہونے پر زیادہ زور دیا ہے جیسے کہ فرماتا ہے وَاِنَّہٗ لَتَنَزِیْلُ رَبِّ الْعَالَمِیْنَ۔ نَزَلَ بِہِ الرُّوْحُ الْاَمِیْنُ۔ عَلٰی قَلْبِکَ لِتَکُوْنَ مِنَ الْمُنْذَرِیْنَ (شعراء آیت۱۹۳ تا ۱۹۵)
b
69:41.
4605A
Commentary:
The verse signifies that though the prediction that after the decline of Islam had touched its nadir it will again come to its own, may seem to be a far cry, it shall certainly be fulfilled because the prediction is embodied in the revealed Word of God, spoken through the mouth of a noble Messenger.
The words "a noble Messenger" refer to the Holy Prophet and not to Archangel Gabriel as generally misunderstood.
a
69:41.
3276
The words, 'a noble Messenger,' refer to the Holy Prophet and not to Archangel Gabriel as generally misunderstood.