طَّیۡرِ
Appears 7 times in Quran
Derived Words (4)
Words derived from the stem "طَّیۡرِ".
- Take four birds
- the birds
- and birds
- a bird
- birds
- the birds
Occurrences in Quran
Found 7 verses containing "طَّیۡرِ".
وَاِذۡ قَالَ اِبۡرٰہٖمُ رَبِّ اَرِنِیۡ کَیۡفَ تُحۡیِ الۡمَوۡتٰی ۖ قَالَ اَوَلَمۡ تُؤۡمِنۡ ۖ قَالَ بَلٰی وَلٰکِنۡ لِّیَطۡمَئِنَّ قَلۡبِیۡ ۖ قَالَ فَخُذۡ اَرۡبَعَۃً مِّنَ الطَّیۡرِ فَصُرۡہُنَّ اِلَیۡکَ ثُمَّ اجۡعَلۡ عَلٰی کُلِّ جَبَلٍ مِّنۡہُنَّ جُزۡءًا ثُمَّ ادۡعُہُنَّ یَاۡتِیۡنَکَ سَعۡیًا ۚ وَاعۡلَمۡ اَنَّ اللّٰہَ عَزِیۡزٌ حَکِیۡمٌ
صُرْتُ الْغُصْنَ اِلَیَّ (Surtul-Ghusna ilayya) 意思是, 我把那树枝弯向自己 (Lane)。这一介词 اِلَیْ (Ila) 决定了 صُرْهُنَّ (Surhunna) 这词的意义, 意思是弯曲或依附而不是斩断。
بعض لوگوں نے صُرْھُنَّ کے معنے قتل کرنے کے کیے ہیں۔ حالانکہ الفاظ قرآنیہ صُرْھُنَّ اِلَیْکَ کے ہیں۔ اور یہ کہنا بے معنے ہے کہ پھر ان کو اپنی طرف قتل کر۔ اصل میں اس لفظ کے معنے سدھانے کے بھی ہیں اور وہی اس جگہ درست ہیں۔ (مفردات و اقرب)
حصہ جُزْءًا کا ترجمہ ہے۔ مطلب یہ ہے کہ پہاڑ کی چار چوٹیوں پر چار پرندے بٹھا دو۔ جُزْءًا کے معنے ایک پرندے کے ٹکڑے کے نہیں بلکہ چاروں پرندوں کا جزء مراد ہے جو ایک کا عدد ہے۔ قرآن کریم میں ایک اور مقام پر اسی محاورہ میں جُزْئٌ کا لفظ استعمال ہوا ہے۔ فرماتا ہے اِنَّ جَھَنَّمَ لَمَوْعِدُھُمْ اَجْمَعِیْنَ۔ لَھَا سَبْعَۃُ اَبْوَابٍ لِکُلِّ بَابٍ مِّنْھُمْ جُزْئٌ مَّقْسُوْمٌ (الحجر: ۴۴‘۴۵) یعنی جہنم سب کفار کے لئے مقرر جگہ ہے اس کے سات دروازے ہوں گے اور ہر دروازہ کے لئے کفار کا ایک حصہ مقرر ہوگا۔ اس جگہ بھی جزء کا لفظ استعمال ہوا ہے لیکن کوئی یہ معنے ن
یَاْ تِیَنَّکَ سَعْیًا۔ سَعْیٌ کے معنے چلنے اور دوڑنے کے ہوتے ہیں۔ لیکن محاورہ میں کوشش سے کسی کام کے کرنے کے بھی ہوتے ہیں وَ یُسْتَـعْمَلُ لِلْجِدِّ فِی الْاَمْرِ خَیْرًا کَانَ اَوْ شَرًّا (مفردات) یعنی کبھی یہ لفظ خوب زور سے کام کرنے کے متعلق بھی استعمال ہوتا ہے خواہ کام اچھا ہو یا ُبرا۔ چونکہ پرندہ دوڑتا نہیں اڑتا ہے اس لئے ’’تیزی سے تیری طرف چلے آئیں گے‘‘ ترجمہ کیا گیا ہے۔ ان آیات میں حضرت ابراہیم علیہ السلام کے ایک کشف کا ذکر ہے اور چار پرندوں سے یہ مراد ہے کہ حضرت ابراہیم علیہ السلام کی اولاد چار دفعہ ترقی کرے گی اور چار دفعہ تنزل کرے گی۔
The difference between Iman (belief) and Itminan (the heart being at ease) is that in the former state one simply believes that God can do a thing, while in the latter one receives the assurance that the thing would be done in his case also. Abraham did indeed believe that God could bring the dead to life, but what he desired was his personal satisfaction of knowing that God would do so in the case of his own posterity as well. Referring to the verse under comment, the Holy Prophet is reported to have said, "We are more deserving of entertaining Shak (doubt) than Abraham" (Muslim), the word Shak signifying an intense hidden desire anxiously awaiting fulfilment; for the Holy Prophet never entertained any doubt about any of God’s promises or doings. This shows that Abraham’s question was not prompted by doubt but simply by an anxious desire.
Surtul-Ghusna Ilayya means, I inclined the branch towards myself (Lane). The preposition ila determines the significance of the word Surhunna in the sense of inclining or attaching and not cutting.
Juz’ means, a part or portion or division of a thing. Thus, if a thing consists of or comprises a group, the word "part" or "division" would signify each member of it.
This is a vision of Abraham. In "taking four birds" the implication was that his posterity would rise and fall four times, which phenomenon was to be witnessed twice among the Israelites, and to be repeated twice among the followers of the Holy Prophet of Islam who was descended from Abraham through Ishmael. The power of the Jews, the progeny of Abraham through Isaac, was crushed twice, first by Nebuchadnezzar and then by Titus (17:5-8; Enc. Brit. under Jews); and each time God raised them after their fall, the second revival having been brought about by Constantine, the Roman Emperor who accepted Christianity. Similarly, the power of Islam, was first rudely shaken when Baghdad fell to the Tartar hordes, but soon it recovered from the crushing blow. The victors became the vanquished and the grandson of Halaku, the despoiler of
Important Words:
تحی الموتی (Thou givest life to the dead). For the meaning of حیاة (life) and موت (death) and میت (dead person) see 2:20; 2:29; 2:57 and 2:74.
یطمئن (be at rest) is derived from طمئن. They say طمئن ظھرہ i.e. he bent his back low. طمئن الشیء means, he made the thing calm and set it at rest. اطمأن means, it or he was at rest; it or he became calm after being agitated; it or he became docile and submissive. المطمئن means, (1) one who is calm and tranquil or in a state of rest or ease; that which is motionless and stationary; (2) if used in connection with some piece of land, it means a low-lying, soft piece of land (Aqrab).
صرھن الیك (make them attached to thyself). صرھن is derived from صار with واو as the central root letter. They say صار الشیء الی نفسه i.e. he inclined the thing to himself. صار وجھه الی means, he inclined his face towards me. صرت الغصن لاجتنی الثمر means, I inclined the branch towards myself in order to pluck the fruit. صار with ی as the central root letter, means, he cut a thing, etc. into pieces (Aqrab). The Quran uses here صار with واو as the central root letter as the dammah in صرھن indicates. Moreover, the preposition الی (to) determines the significance of the word in the sense of inclining or attaching and not cutting.
جزء (each) is derived from جزاء. They say جزأ الشیء i.e. he divided the thing into parts. So جزء means, part or portion or division of a thing (Lane). Thus, if a thing consists of, and comprises, a group, the word part or division would signify each member of it.
Commentary:
This verse provides yet another illustration of the process of life and death arranged by God in this world. In other words, the rise of a fallen nation is further discussed. Abraham asked God to show him how He caused a people to come to life after they had become fallen and degraded.
The difference between إیمان (belief) and اطمینان (heart being at rest) is that in the former state one simply believes that God can do a thing, while in the latter one receives the assurance that the thing would be done in his case also. Abraham did indeed believe that God could bring a dead people to life, but what he desired was the personal satisfaction of knowing that He would do so in the case of his own posterity as well; hence the words, so that my heart may be at rest.
The verse proceeds to describe a vision of Abraham. By asking him to take four birds, God hinted that his posterity would rise and fall four times. This rise and fall was witnessed twice among the Israelites, and the same phenomenon was to be repeated among the followers of the Holy Prophet of Islam who was descended from Abraham through Ishmael. The power of the Jews, the progeny of Abraham through Isaac, was crushed twice, first by Nebuchadnezzar and then by Titus (the Quran, 17:5-8; the Bible, II Kings ch. 25 and Enc. Brit. under Jews); and each time God raised them after their fall, the second revival having been brought about by the acceptance of Christianity by the Roman Emperors. As to the power of Islam, it was first rudely shaken when Baghdad fell to the arms of the Tartars, after which it again revived owing to the conquerors being won over to Islam. The second fall came later when there was a general and wholesale decline of Muslims both in the spiritual and the political field. The final rise is being arranged by God through the Ahmadiyya Movement founded by Ahmad, the Promised Messiah.
Referring to the verse under comment, the Holy Prophet is reported to have said, "We are more deserving of entertaining شك than Abraham" (Muslim). Here شك does not mean "doubt" but an intense hidden desire anxiously awaiting fulfilment, for the Holy Prophet never entertained any doubt. This shows that Abraham also never doubted and his question was not prompted by doubt but simply by an anxious desire. He had firm faith in the power of God and fully believed that He could restore a fallen people to prosperity; what he wanted was simply the satisfaction of his hidden desire, i.e. an assurance that God would do so in the case of his people also. The word شك therefore here only means the feeling of anxiety in the mind, or the state of commotion or disturbance of the heart and mind (Lane).
The double fall and subsequent rise of the Israelites and of the posterity of Ishmael making the total number of such phenomena four may be interpreted in another way also. The Israelites were a fallen people before Moses and God raised them through him. They fell again before the time of Jesus and were again given new life through him. Similarly, the Ishmaelites were a fallen people before the advent of the Holy Prophet who gave them new life, and they are again a fallen people now when they are being given a new life by Ahmad, the Promised Messiah.
Many commentators have translated the word صرھن as, "cut them into pieces and mince them", but this is clearly wrong; for as explained under Important Words above صار یصور (with واو as the central root letter) means "inclining" and not "cutting", particularly when it is used with the preposition الی. So the expression صرھن would mean "make them inclined towards thyself", so that they may become attached to thee. In this case the placing of a جزء of the four birds each on a hill would mean, putting each separate bird on a separate hill, and not placing portions of the minced meat thereon. The commandment to place the four birds separately on separate hills is to point to the fact that the rise and fall of the progeny of Abraham would take place at four distinct and separate times. The word جزء has been used in this sense elsewhere also (15:45).
199
صُرْتُ الْغُصْنَ اِلَیَّ (Surtul-Ghusna ilayya) 意思是, 我把那树枝弯向自己 (Lane)。这一介词 اِلَیْ (Ila) 决定了 صُرْهُنَّ (Surhunna) 这词的意义, 意思是弯曲或依附而不是斩断。
1
بعض لوگوں نے صُرْھُنَّ کے معنے قتل کرنے کے کیے ہیں۔ حالانکہ الفاظ قرآنیہ صُرْھُنَّ اِلَیْکَ کے ہیں۔ اور یہ کہنا بے معنے ہے کہ پھر ان کو اپنی طرف قتل کر۔ اصل میں اس لفظ کے معنے سدھانے کے بھی ہیں اور وہی اس جگہ درست ہیں۔ (مفردات و اقرب)
2
حصہ جُزْءًا کا ترجمہ ہے۔ مطلب یہ ہے کہ پہاڑ کی چار چوٹیوں پر چار پرندے بٹھا دو۔ جُزْءًا کے معنے ایک پرندے کے ٹکڑے کے نہیں بلکہ چاروں پرندوں کا جزء مراد ہے جو ایک کا عدد ہے۔ قرآن کریم میں ایک اور مقام پر اسی محاورہ میں جُزْئٌ کا لفظ استعمال ہوا ہے۔ فرماتا ہے اِنَّ جَھَنَّمَ لَمَوْعِدُھُمْ اَجْمَعِیْنَ۔ لَھَا سَبْعَۃُ اَبْوَابٍ لِکُلِّ بَابٍ مِّنْھُمْ جُزْئٌ مَّقْسُوْمٌ (الحجر: ۴۴‘۴۵) یعنی جہنم سب کفار کے لئے مقرر جگہ ہے اس کے سات دروازے ہوں گے اور ہر دروازہ کے لئے کفار کا ایک حصہ مقرر ہوگا۔ اس جگہ بھی جزء کا لفظ استعمال ہوا ہے لیکن کوئی یہ معنے ن
3
یَاْ تِیَنَّکَ سَعْیًا۔ سَعْیٌ کے معنے چلنے اور دوڑنے کے ہوتے ہیں۔ لیکن محاورہ میں کوشش سے کسی کام کے کرنے کے بھی ہوتے ہیں وَ یُسْتَـعْمَلُ لِلْجِدِّ فِی الْاَمْرِ خَیْرًا کَانَ اَوْ شَرًّا (مفردات) یعنی کبھی یہ لفظ خوب زور سے کام کرنے کے متعلق بھی استعمال ہوتا ہے خواہ کام اچھا ہو یا ُبرا۔ چونکہ پرندہ دوڑتا نہیں اڑتا ہے اس لئے ’’تیزی سے تیری طرف چلے آئیں گے‘‘ ترجمہ کیا گیا ہے۔ ان آیات میں حضرت ابراہیم علیہ السلام کے ایک کشف کا ذکر ہے اور چار پرندوں سے یہ مراد ہے کہ حضرت ابراہیم علیہ السلام کی اولاد چار دفعہ ترقی کرے گی اور چار دفعہ تنزل کرے گی۔
267
Important Words:
تحی الموتی (Thou givest life to the dead). For the meaning of حیاة (life) and موت (death) and میت (dead person) see 2:20; 2:29; 2:57 and 2:74.
یطمئن (be at rest) is derived from طمئن. They say طمئن ظھرہ i.e. he bent his back low. طمئن الشیء means, he made the thing calm and set it at rest. اطمأن means, it or he was at rest; it or he became calm after being agitated; it or he became docile and submissive. المطمئن means, (1) one who is calm and tranquil or in a state of rest or ease; that which is motionless and stationary; (2) if used in connection with some piece of land, it means a low-lying, soft piece of land (Aqrab).
صرھن الیك (make them attached to thyself). صرھن is derived from صار with واو as the central root letter. They say صار الشیء الی نفسه i.e. he inclined the thing to himself. صار وجھه الی means, he inclined his face towards me. صرت الغصن لاجتنی الثمر means, I inclined the branch towards myself in order to pluck the fruit. صار with ی as the central root letter, means, he cut a thing, etc. into pieces (Aqrab). The Quran uses here صار with واو as the central root letter as the dammah in صرھن indicates. Moreover, the preposition الی (to) determines the significance of the word in the sense of inclining or attaching and not cutting.
جزء (each) is derived from جزاء. They say جزأ الشیء i.e. he divided the thing into parts. So جزء means, part or portion or division of a thing (Lane). Thus, if a thing consists of, and comprises, a group, the word part or division would signify each member of it.
Commentary:
This verse provides yet another illustration of the process of life and death arranged by God in this world. In other words, the rise of a fallen nation is further discussed. Abraham asked God to show him how He caused a people to come to life after they had become fallen and degraded.
The difference between إیمان (belief) and اطمینان (heart being at rest) is that in the former state one simply believes that God can do a thing, while in the latter one receives the assurance that the thing would be done in his case also. Abraham did indeed believe that God could bring a dead people to life, but what he desired was the personal satisfaction of knowing that He would do so in the case of his own posterity as well; hence the words, so that my heart may be at rest.
The verse proceeds to describe a vision of Abraham. By asking him to take four birds, God hinted that his posterity would rise and fall four times. This rise and fall was witnessed twice among the Israelites, and the same phenomenon was to be repeated among the followers of the Holy Prophet of Islam who was descended from Abraham through Ishmael. The power of the Jews, the progeny of Abraham through Isaac, was crushed twice, first by Nebuchadnezzar and then by Titus (the Quran, 17:5-8; the Bible, II Kings ch. 25 and Enc. Brit. under Jews); and each time God raised them after their fall, the second revival having been brought about by the acceptance of Christianity by the Roman Emperors. As to the power of Islam, it was first rudely shaken when Baghdad fell to the arms of the Tartars, after which it again revived owing to the conquerors being won over to Islam. The second fall came later when there was a general and wholesale decline of Muslims both in the spiritual and the political field. The final rise is being arranged by God through the Ahmadiyya Movement founded by Ahmad, the Promised Messiah.
Referring to the verse under comment, the Holy Prophet is reported to have said, "We are more deserving of entertaining شك than Abraham" (Muslim). Here شك does not mean "doubt" but an intense hidden desire anxiously awaiting fulfilment, for the Holy Prophet never entertained any doubt. This shows that Abraham also never doubted and his question was not prompted by doubt but simply by an anxious desire. He had firm faith in the power of God and fully believed that He could restore a fallen people to prosperity; what he wanted was simply the satisfaction of his hidden desire, i.e. an assurance that God would do so in the case of his people also. The word شك therefore here only means the feeling of anxiety in the mind, or the state of commotion or disturbance of the heart and mind (Lane).
The double fall and subsequent rise of the Israelites and of the posterity of Ishmael making the total number of such phenomena four may be interpreted in another way also. The Israelites were a fallen people before Moses and God raised them through him. They fell again before the time of Jesus and were again given new life through him. Similarly, the Ishmaelites were a fallen people before the advent of the Holy Prophet who gave them new life, and they are again a fallen people now when they are being given a new life by Ahmad, the Promised Messiah.
Many commentators have translated the word صرھن as, "cut them into pieces and mince them", but this is clearly wrong; for as explained under Important Words above صار یصور (with واو as the central root letter) means "inclining" and not "cutting", particularly when it is used with the preposition الی. So the expression صرھن would mean "make them inclined towards thyself", so that they may become attached to thee. In this case the placing of a جزء of the four birds each on a hill would mean, putting each separate bird on a separate hill, and not placing portions of the minced meat thereon. The commandment to place the four birds separately on separate hills is to point to the fact that the rise and fall of the progeny of Abraham would take place at four distinct and separate times. The word جزء has been used in this sense elsewhere also (15:45).
327
The difference between Iman (belief) and Itminan (the heart being at ease) is that in the former state one simply believes that God can do a thing, while in the latter one receives the assurance that the thing would be done in his case also. Abraham did indeed believe that God could bring the dead to life, but what he desired was his personal satisfaction of knowing that God would do so in the case of his own posterity as well. Referring to the verse under comment, the Holy Prophet is reported to have said, "We are more deserving of entertaining Shak (doubt) than Abraham" (Muslim), the word Shak signifying an intense hidden desire anxiously awaiting fulfilment; for the Holy Prophet never entertained any doubt about any of God’s promises or doings. This shows that Abraham’s question was not prompted by doubt but simply by an anxious desire.
328
Surtul-Ghusna Ilayya means, I inclined the branch towards myself (Lane). The preposition ila determines the significance of the word Surhunna in the sense of inclining or attaching and not cutting.
329
Juz’ means, a part or portion or division of a thing. Thus, if a thing consists of or comprises a group, the word "part" or "division" would signify each member of it.
This is a vision of Abraham. In "taking four birds" the implication was that his posterity would rise and fall four times, which phenomenon was to be witnessed twice among the Israelites, and to be repeated twice among the followers of the Holy Prophet of Islam who was descended from Abraham through Ishmael. The power of the Jews, the progeny of Abraham through Isaac, was crushed twice, first by Nebuchadnezzar and then by Titus (17:5-8; Enc. Brit. under Jews); and each time God raised them after their fall, the second revival having been brought about by Constantine, the Roman Emperor who accepted Christianity. Similarly, the power of Islam, was first rudely shaken when Baghdad fell to the Tartar hordes, but soon it recovered from the crushing blow. The victors became the vanquished and the grandson of Halaku, the despoiler of
وَرَسُوۡلًا اِلٰی بَنِیۡۤ اِسۡرٰٓءِیۡلَ اَنِّیۡ قَدۡ جِئۡتُکُمۡ بِاٰیَۃٍ مِّنۡ رَّبِّکُمۡ ۖ اَنِّیۡۤ اَخۡلُقُ لَکُمۡ مِّنَ الطِّیۡنِ کَہَیۡـَٔۃِ الطَّیۡرِ فَاَنۡفُخُ فِیۡہِ فَیَکُوۡنُ طَیۡرًۢا بِاِذۡنِ اللّٰہِ ۖ وَاُبۡرِئُ الۡاَکۡمَہَ وَالۡاَبۡرَصَ وَاُحۡیِ الۡمَوۡتٰی بِاِذۡنِ اللّٰہِ ۖ وَاُنَبِّئُکُمۡ بِمَا تَاۡکُلُوۡنَ وَمَا تَدَّخِرُوۡنَ فِیۡ بُیُوۡتِکُمۡ ۚ اِنَّ فِیۡ ذٰلِکَ لَاٰیَۃً لَّکُمۡ اِنۡ کُنۡتُمۡ مُّؤۡمِنِیۡنَ
43:60; 61:7.
5:111.
“以色列人的使者” 这一句说明: 伊撒的使命的范围限于以色列人之家。他不是全世界的使者 «马太福音» 10:5-6; 15:24; 19:28。«使徒行传» 3:25, 26; 13:46。«路加福音» 19:10; 22:28-30。
طَیْر (Tair) 意指鸟。这词隐喻翱翔在精神境界中的心灵高尚的人, 正像 اَسَدْ (Asad) (字面意义为狮子) 比喻勇敢的人; دَابَّة (Dabbah) 比喻无价值的人--------人类的寄生虫 (34:15)。
خَلَقَ (Khalaqa) 的意思是: 他测量、设计、形成或计划; 安拉创造、产生以前从未存在过的物和人, 也就是说, 安拉是一切的创始者 (Lane和 لِسَانْ--------Lisan)。
هَيْئَة (Hai’ah) 意指形状; 型式; 外表; 状况; 样式或品质 (Lane)。
طِيْن (Tin) 意指泥土; 土壤; 坯模等。从比喻的意义上来说, اَلطِّيْن (At-Tin) 可以指那种具有温顺性格的人, 他们像柔软的粘土, 适於塑造成良好的类型。
أُبْرِئُ (’Ubri’u) 是原自 بَرِئَ (Bari’a), 意指他从某事中解脱出来。因此这词意味着: 我治愈疾病; 我宣布某人没有缺陷 (Lane)。
اَكْمَه (Akmah) 意指: 晚间看不见东西的人; 生来就瞎的人; 以后成为瞎子的人; 失去理性和智力的人 (مُفْرَدَات, Mufradat)。
«圣经»中没有提到为大家所公认的伊撒 (耶稣) 创造鸟这一奇迹。如果伊撒确实创造过鸟, «圣经» 就没有理由不提这事,尤其是因为创造鸟是一种奇迹, 任何－个安拉的使者以前都没有显示过类似的奇迹。提到这样的奇迹肯定会证实伊撒比所有其他先知优越, 并且会证实其以后的追随者强加他为上帝 (主) 的说法。خَلْق (Khalq) 有不同的意义: (1) 测量; 确定; 设计, (2) 形成; 做和创造等, 此节经文中所用这个词的意思为前一个意义。作为 “创造” 这个词的意思来说, 在 «古兰经» 中Khalq的行为被认为不是属于任何其他人和物的, 而是属于安拉 (13:17; 16:21; 22:74; 25:4; 31:11, 12; 35:41和46:5)。按照上面的解释并且记住 “泥土” 这词的隐喻含义, “我为你们 (的好处) 将以 (具有泥土特性的人) 创造像飞鸟形状的创造物……成为高飞的人” 这一句整段的意思是: 如果出生卑贱、但具有天生的上进能力的普通人遇到他 (安拉) 并接受其启示, 他们的一生中会经受彻底变化, 他们会从卑躬屈膝、追求实利, 关心尘世俗事不见其他东西的人变成翱翔在高尚精神穹苍中的飞鸟。这是确实发生过的事。出身卑微和受人藐视的加利利渔夫, 在高贵的训诫和他们的主人的榜样的影响下, 像鸟一样高飞, 向以色列人布讲福音。
至于医治盲人和麻疯病人, 从 «圣经» 中看来, 患有某些疾病 (麻疯, 等等) 的人们被以色列人看作是不洁净的人而不准他和其他人进行社交接触。“我宣告解放了; ”这句话的意思是, 害有这样一些病痛的人在失去了合法或社会上的种种能力和优点的情况下工作, 这些限制由伊撒去除了。或者, 伊撒过去经常给患有这些病痛的人医治。安拉派遣的先知是精神上的医生: 他们给精神上丧失视力的人们以眼睛, 给精神上的聋子以听觉, 以及恢复在精神上已死亡的人的生命 (马太福音13:15)。在这种情况下, اَكْمَه (Akmah) 这一单词可以意味着这样一种人, 他有信仰的光明, 但由于缺乏决心而经不起考验。他在白天看得见东西, 也就是说, 只要没有考验而且信仰的阳光照耀着晴空时他看得见东西, 但是夜晚来临时, 也就是说, 出现考验而不得不作出牺牲时, 他就丧失了精神上的视力而站着不动了 (参阅2:21)。同样的, اَبْرَص, Abras (麻疯) 这一单词从精神方面的意义讲, 可以意味着一个在信仰方面不完全的人, 在他身上各块健康的皮肤之间有一块块病肤。
“我将使死者复活” 这一句, 并不是说伊撒真能使死人复活。在这个世界上真正死了的人是从来也不会复活的。«古兰经» 全部教义都是绝对反对这样的一种信念的 (2:29; 23:100, 101; 21:96; 39:59, 60; 40:12; 45:27)。安拉派遣的使者给信奉他们的人的生活中带来的道德上奇迹般的改造, 以宗教的专用语来说, 称为 “使死者复生”。
整个句子的意思可以是: 伊撒告诉他的弟子应该吃些什么, 也就是他们必须使用什么来满足身体需要, 以及应该贮存什么, 也就是说贮存什么做为天国的精神财富。换句话说, 他告诉他们应该用正当合法的手段获取他们的报酬, 并且应该把他们的储蓄用于安拉的道上, 不要顾虑明天, 听它由安拉安排。(马太福音6:25, 26)。
یعنی جس طرح پرندہ انڈے سی کر بچے نکالتا ہے میں بھی اسی طرح انسانوں میں سے روحانی قابلیت کے لوگوں کو اپنی تربیت میں لے کر ایک دن اس قابل بنا دیتا ہوں کہ وہ خداتعالیٰ کی طرف روحانی پرواز کرنے والے بن جاتے ہیں۔ یہ مرادنہیں کہ میں خدا بن جاؤں گا اور نہ یہ مراد ہے کہ زندہ پرندے پیدا کروں گا۔
یہود کو حکم تھا کہ اندھوں اور مبروص کو ناپاک سمجھیں (احبار باب۱۳ و باب۲۱) مسیحؑ سے اللہ تعالیٰ نے اس ظلم کا ازالہ کروایا۔ اسی کو اس جگہ بیان کیا گیا ہے۔ لوگوں نے غلطی سے یہ سمجھ لیا کہ مادر زاد اندھوں اور مبروص کو وہ اچھا کرتے تھے۔ حالانکہ مادر زاد کے الفاظ قرآن میں نہیں۔ اور موتیا بند کے مریضوں اور مبروصوں کو عام طور پر ڈاکٹر اور حکیم اچھا کرتے رہتے ہیں مگر بدقسمتی سے مسیحؑ کے متعلق جو آیتیں آتی ہیں مسلمان ان کے وہ معنے کرتے ہیں جن سے مسیحؑ کی خدائی ثابت ہو۔
یعنی تم کو ان نیک کاموں کی خبر دوں گا جن کے کرنے سے انسان اللہ تعالیٰ کا مقرب ہو جاتا ہے۔
43:60; 61:7.
5:111.
The words "a Messenger to the Children of Israel" show that the mission of Jesus was confined to the House of Israel. He was not a World- Messenger (Matt. 10: 5, 6; 15: 24; 19: 28. Acts, 3: 25, 26; 13: 46. Luke, 19: 10; 22: 28-30).
Khalaqa means, he measured, designed, fashioned or planned; God produced or created or brought into existence a thing or being without there being any previously existing pattern or model or similitude, i.e. he originated it (Lane & Lisan).
Tin means, clay; earth; mould; etc. Figuratively, at-Tin may signify such persons as possess docile natures suitable for being moulded into any good shape like pliable clay.
Hai’ah means, form; fashion; garb; state; manner; mode or quality (Lane).
Tair means, a bird. Metaphorically the word signifies a highly spiritual man who soars high into spiritual regions as Asad (literally a lion) is used for a brave man and Dabbah for a worthless person, a worm of the earth (34:15).
’Ubri’u is derived from Bari’a which means, he was or became clear or free from a thing and signifies, I heal; I declare a person free from the defect attributed to him (Lane).
Akmah means, one who cannot see at night; one born blind; one who becomes blind afterward; one deprived of reason and understanding (Mufradat).
There is no mention in the Bible of the miracle which is popularly believed to have been performed by Jesus that he created birds. If Jesus had really created birds, there is no reason why the Bible should have omitted to mention this, particularly when the creating of birds was a miracle the like of which had never been shown before by any Messenger of God. The mention of such a miracle would certainly have established his great superiority over all other Prophets and would have lent some support to the claim to Divinity which has been foisted upon him by his later followers. Of the different meanings of Khalq—(1) measuring; determining; designing, (2) fashioning; making and creating, etc. it is in the former sense that this word has been used in this verse. In the sense of "creating," the act of Khalq has not been attributed in the Qur’an to any other being or thing except God (13:17; 16:21; 22:74; 25:4; 31:11, 12; 35:41 & 46:5). In the light of the above explanation, and keeping in
The entire clause may mean that Jesus told his disciples what they should eat, i.e. what they should spend to meet their physical needs, and what they should store up i.e. what they should lay up as spiritual treasure in Heaven. In other words he told them that their earnings should be honestly and lawfully acquired and that they should spend their savings in the way of God, having no thought for the morrow which should be left to God (Matt. 6: 25, 26).
43:60; 61:7.
5:111.
Important Words:
اخلق (I fashion out) is derived from خلق. They say خلقه meaning: (1) he measured it, or he determined its measure or proportion (e.g. they say خلق الادیم meaning, he determined the leather with a view to cutting it); (2) he designed or fashioned or planned it; (3) he made it according to a certain measure or design; (4) He (God) produced or created or brought into existence a thing or being without there being any previously existing pattern or model or similitude, i.e.He originated it; (5) he forged or fabricated a story or a lie; (6) he made a thing smooth, even and equable (Lane & Lisan).
الطین (clay) is derived from طان i.e. he made his work or deed good; he performed or executed his work or deed well. طانه الله علی الخیر means, God created him with a disposition or adaptation to that which is good, i.e. created him with a good natural disposition. طانه means, he coated or plastered it with clay or mud. طین means, clay, earth, mould, soil or mud. طینةmeans, any material sub-stance of which anything having form consists; the natural constitution or disposition of a thing. The term ابن الطین is sometimes used to signify Adam (Lane). Figuratively الطین may signify such persons as possess docile natures suitable for being moulded into any good shape like pliable clay.
الطیر (bird) which is the plural of طائر (a bird) and is also sometimes used as singular is derived from طار i.e. (1) he or it flew or moved in the air by means of wings; (2) he or it ran or moved quickly or fled. طار عقله means, his reason fled. طارت الابل means, the she-camel conceived. طار لکل منھم سھمه means, the share of each came to him. الطیر or طیر is both the plural of طائر (bird) and the noun infinitive from the verb طار. So طیر means: (1) flying birds, insects, etc.; (2) a flying bird, insect, etc., for طیر is sometimes also used as singular; (3) as an infinitive noun طیر would also give the different meanings conveyed by its verbal forms (Lane).
ھیئة (manner) is the noun infinitive from ھاء. They say ھاء الرجل meaning, the man was or became of good form and appearance or other properties denoted by ھیئة, the noun infinitive. ھاء الیه means, he desired or longed to see or find him or it. ھیأه means, he gave him or he made him have a garb or guise, etc.; he prepared or arranged it and put it in a good state. تھیأ لامر means, he became prepared for the thing, or the matter. ھیئة means, form, fashion, appearance or figure; guise or garb; state, condition or case; manner, mode or quality (Aqrab & Lane).
ابری (I heal) is derived from بری i.e. he was or became clear or free from a thing. بری من المرض means, he became free from disease, i.e. he recovered from it. بری من الدین means, he became clear of debt. ابرأه means, he cured or healed him of the disease; he declared him innocent or free from the defect attributed to him; he acquitted him (Aqrab & Lane).
الاکمه (blind) is derived from کمه i.e. he became blind; or his eyes did not see at night. کمه فلان also means, he was or became deprived of reason or understanding. کمه النھار means, the day became dark, i.e. the sun became overcast with clouds. اکمه means, one who cannot see at night; one who is born blind; one who becomes blind afterwards; one who is deprived of reason and understanding (Aqrab & Mufradat).
ابرص (leprous) is derived from برص i.e. he was or became affected with برص (leprosy) viz. a sort of whiteness that appears upon parts of the body by reason of a corrupt state of health or constitution. The moon is sometimes called الابرص because of its white hue. ارض برصاء means, a land of which the herbage has become depastured at several places so that it has become bare thereof (Aqrab & Lane). A variety of leprosy of the Hebrews (probably identical with modern leprosy) was characterized by the presence of smooth, shining, depressed white patches or scales, the hair on which participated in the whiteness, while the skin and adjacent flesh became insensible (Webster).
تاکلون (you will eat) is derived from اکل i.e. he ate; he ate up; he devoured; he consumed; he wore away, etc. The Holy Prophet is reported to have said, امرت بقریة تاکل القری i.e. I have been commanded to migrate to a town (Medina) which shall devour, (i.e. subdue and conquer) other towns (Lane).
Commentary:
With this verse begins an account of Jesus’ ministry as a Prophet of God. By using the words, a Messenger to the Children of Israel, the verse makes it clear that Jesus’ mission was confined to the House of Israel. He was not a universal Messenger. In fact, as the Gospel itself states, he expressly ordered his disciples not to preach his message to any but the Israelites: "These twelve Jesus sent forth, and commanded them, saying, 'Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: but go rather to the lost sheep of the house of Israel' " (Matt. 10:5, 6). It cannot be argued that this prohibition was confined to the lifetime of Jesus and that after his death his disciples were at liberty to preach to all the nations of the world, for this supposition is belied by the Gospel itself: "But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the son of man be come" (Matt. 10:23). According to this verse, the followers of Jesus were enjoined to confine their preaching to the Children of Israel till the time of his second coming. The same injunction is contained in Matt. 15: 24; 18: 11, 12; 19: 28; Acts 3: 25, 26; 13: 46; Luke 19: 10; 15: 4; 22: 28-30.
Only in Matt. 28:19 there appears some ambiguity about the mission of Jesus but on deeper reflection it becomes clear that here too it is the tribes of Israel that are meant, and not all peoples and all nations. The early disciples understood these words of Jesus in this very sense: "Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only" (Acts 11: 19).
For a clear understanding of the other parts of the present verse, i.e. making birds of clay, etc. it is necessary to remember that it was Jesus’ habit to talk in parables—a way of talking which was predicted in the previous Scriptures to be a characteristic of his speech. Says the Gospel: "All these things spake Jesus unto the multitudes in parables; and without a parable spake he not unto them: that it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables" (Matt. 13:34, 35). Later historians also have referred to this peculiar characteristic of Jesus: "In his popular addresses Jesus would make free use of parables. He spoke in parables to all classes but especially to the people. Without parables he was not wont to speak to them" (Enc. Bib. under Jesus). With this torchlight of history in our hands, it does not remain difficult for us to understand or explain the "signs" of Jesus as mentioned in the present verse.
There is no mention in the Bible of the miracle of creating birds popularly believed to have been performed by Jesus. If Jesus had really created birds, there is no reason why the Bible should have omitted to mention it, particularly when the creation of birds was a miracle the like of which had never been shown before by any Messenger of God. The mention of such a miracle would certainly have established his superiority over other Prophets and would have lent some support to the claim to divinity which has been foisted upon him by his later followers. Of the different meanings of خلق i.e. measuring, determining, designing or fashioning; making and creating, etc. given under Important Words above, it is in the former sense that this word has been used in this verse. In the sense of "creating'', the act of khalq has not been attributed in the Quran to any other being or thing except God. In fact, the Quran has laid the greatest emphasis on this exclusive attribute of God Who has been again and again declared to be the sole "Creator" of all things. All others to whom creation has been attributed are declared by the Quran to have been themselves created by God and to be devoid of all power to create anything (e.g. see 13:17; 16:21; 22:74; 25:4; 31:11, 12; 35:41 and 46:5). Even the silly notion that the power of creating though the unshared prerogative of God, might have been temporarily delegated by Him to another is rejected by the Quran (39:30 & 16:72).
In the light of the above explanation, and keeping in view the figurative sense of "clay", for which see Important Words above, the clause, I will fashion out for you a creation out of clay after the manner of a bird, then I will breathe into it (a new spirit) and it will become a soaring being, would mean that if ordinary men of humble origin but possessing the inherent power of growth and development came into contact with Jesus and accepted his message they would undergo a complete transformation in their lives. From men grovelling in the dust and not seeing beyond their material cares and mundane concerns, they would become converted into birds soaring high into the lofty regions of the spiritual firmament. And this is exactly what happened. The humble and despised fishermen of Galilee, under the impact of the ennobling teaching of their Master, began soaring like birds, preaching to the world of Israel the word of God and bravely facing all sorts of hardships and privations and making sacrifices that should adorn the history of any nation. Says Jesus: "I say unto you, Take no thought for your life, what ye shall eat, and what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?" (Matt. 6:25, 26).
The miracle relating to the making of birds from clay may be interpreted in another way as well. In the time of Jesus people had a special liking for the practice of occult sciences —hypnotism, mesmerism, etc. So it is possible that God granted him special power of this kind in order to impress the people and make them believe in him. In this case the sign of making birds would mean that Jesus made small clay models of birds and then through a sort of mesmerism made them appear to fly in the air. But this did not convert them into real living birds; for as soon as the influence was removed, they fell down to the ground like so many lumps of earth. This miracle of Jesus was more or less like the miracle of the rod of Moses which was temporarily made to look like a real serpent but was actually not so. But whatever the significance of the sign, it was performed, as the verse clearly puts it, by the command of Allah, and Jesus possessed no power of creation. (For fuller description see Izalah’-e-Auham by Ahmad, the Promised Messiah).
As for healing the blind and the leprous, it appears from the Bible that persons suffering from certain diseases (leprosy, etc.) were considered unclean and were, therefore, not allowed to come in contact with other men. If, therefore, the word ابری be taken to mean, "I declare to be free", the clause would signify that the legal or social disabilities and disadvantages under which persons suffering from such maladies laboured were removed by Jesus. If, however, the word be interpreted as "I heal," then the clause would mean that Jesus used to heal persons suffering from these diseases. But as indicated above, Jesus used to speak in metaphors. So just as the "creation" spoken of is spiritual creation, the diseases mentioned are spiritual diseases. The Prophets of God are spiritual physicians; they give eyes to those that have lost spiritual sight, and they give hearing to those who are spiritually deaf, and they restore life to those who are spiritually dead (see also Matt. 13:15). In this case the word اکمه (blind or one who is blind at night) would stand for such person as possesses the light of faith but being weak, cannot stand trials. He sees in the daytime, i.e. so long as there are no trials and the sun of faith shines forth unclouded; but when the night comes on, i.e. when there are trials, and sacrifices have to be made, he loses his spiritual vision and stands still (cf. 2:21). Similarly, the word ابرص(leprous) would, in the spiritual sense, stand for one who is imperfect in faith, having patches of diseased skin among healthy ones. But even if these words be taken in their physical sense, Jesus is proved to possess no peculiar power. All Prophets heal diseases and ailments by the power of prayer. In this case, however, the word اکمه (blind) would be taken in the sense of one who cannot see at night or one whose sight is weak.
The clause, I will quicken the dead, does not mean that Jesus actually brought the dead to life. Those actually dead are never restored to life in this world. Such a belief is diametrically opposed to the whole Quranic teaching (23:100, 101; 21:96; 39:59, 60; 2:29; 40:12; 45:27). The sayings of the Holy Prophet are also clear on this point. For instance, it is related that when Jabir’s father, who was a Companion of the Holy Prophet, was killed in the Battle of Uhud and the lad was much grieved, the Holy Prophet consolingly told him that God had lovingly spoken to his father in the other world and had asked him to beg of Him anything he liked, for that would be given to him. Thereupon Jabir’s father said, "Grant me, my Lord, another lease of life on earth that I may again be killed in Thy way". God replied, "I would certainly have done so, but the word has gone forth from Me that the dead shall not be sent back to the earth" (Tirmidhi & Majah).
That the so-called dead who are reported to have been raised by Jesus were not actually dead is clear from the Gospels as well. The incident described in Matt. 9:23-25 sheds some light on it. As a matter of fact, Prophets are only sent to give life to those who are spiritually dead. Jesus, Moses, Abraham and, above all, the Holy Prophet of Islam brought about a complete change in the lives of their followers. This, in religious language, is termed raising the dead to life. Literally, too, the word موتی (the dead) does not necessarily mean those physically dead. It is also used about those who are dead spiritually, morally or intellectually. The Quran freely speaks of the quickening of the dead in the sense of granting life to the spiritually dead (e.g. 3:28; 6:123; 8:43; 25:50; 36:71). In 8:25 the Holy Prophet himself has been spoken of as giving life to the dead. Says the Quran: O ye who believe, respond to Allah and the Messenger when he calls you that he may give you life. Here it is spiritual and intellectual life that is meant, for Muslims do not believe that the Holy Prophet ever brought an actually dead person to life.
The miracles of Jesus, as mentioned in this verse, have been stated in a natural order. First of all is mentioned the change in the outlook and way of life of those that came in contact with him. From men of the world, they became men of God. They rose from the dust and began soaring in the air. Then are mentioned some of the more common spiritual diseases of which Jesus cured the people; the blind were given spiritual sight and those having diseased skins were healed. Finally, the spiritually dead are declared to have received through Jesus a new life. Thus not only a natural order but a sort of progressive order is found in the verse, the climax, so far as individual reformation is concerned, being reached with the miracle relating to the quickening of the dead. But if the verse be interpreted literally, no arrangement seems to exist in the order in which the miracles are described here, i.e. (1) the creation of birds out of clay; (2) the healing of the blind; (3) the healing of those suffering from leprosy, i.e. those who had patches of disease on their skin; and (4) the raising of the dead to life.
The true climax, however, reaches in the miracle or sign mentioned in the clause, I will announce to you what you will eat and what you will store up in your houses. According to Abul-Baqa’, the words نبأ (news) and انبأ (he gave the news) are used in the Quran for announcing matters of great importance (Kulliyyat). This shows that, what Jesus is here represented as announcing to the people, are matters of supreme im-portance to his followers. The language of the verse being parabolic, the word تاکلون (you will eat) will be taken figuratively, mean, "you will subdue or conquer" (see under Important Words above). Thus the clause, I will announce to you what you will eat, would mean, "I will let you know what you will subdue or conquer", i.e. "I will announce to you the conquests you are destined to make in future". The other expression, i.e. I will also let you know what you will store up in your houses, would mean, "I will let you know the deeds which you should or would leave behind for posterity".
The entire clause may have yet another meaning. It may mean that Jesus told his disciples: (1) what they should eat, i.e. what they should spend to meet their physical needs, and (2) what they should store up, i.e. what they should lay up as a spiritual treasure in Heaven. In other words, Jesus told them that their earnings should be honestly and lawfully acquired and that they should spend their savings in the way of God, having no thought for the morrow which should be left to God (see Matt. 6:25, 26 as quoted above).
e
43:60; 61:7.
f
5:111.
237
“以色列人的使者” 这一句说明: 伊撒的使命的范围限于以色列人之家。他不是全世界的使者 «马太福音» 10:5-6; 15:24; 19:28。«使徒行传» 3:25, 26; 13:46。«路加福音» 19:10; 22:28-30。
238
طَیْر (Tair) 意指鸟。这词隐喻翱翔在精神境界中的心灵高尚的人, 正像 اَسَدْ (Asad) (字面意义为狮子) 比喻勇敢的人; دَابَّة (Dabbah) 比喻无价值的人--------人类的寄生虫 (34:15)。
239
خَلَقَ (Khalaqa) 的意思是: 他测量、设计、形成或计划; 安拉创造、产生以前从未存在过的物和人, 也就是说, 安拉是一切的创始者 (Lane和 لِسَانْ--------Lisan)。
240
هَيْئَة (Hai’ah) 意指形状; 型式; 外表; 状况; 样式或品质 (Lane)。
241
طِيْن (Tin) 意指泥土; 土壤; 坯模等。从比喻的意义上来说, اَلطِّيْن (At-Tin) 可以指那种具有温顺性格的人, 他们像柔软的粘土, 适於塑造成良好的类型。
242
أُبْرِئُ (’Ubri’u) 是原自 بَرِئَ (Bari’a), 意指他从某事中解脱出来。因此这词意味着: 我治愈疾病; 我宣布某人没有缺陷 (Lane)。
243
اَكْمَه (Akmah) 意指: 晚间看不见东西的人; 生来就瞎的人; 以后成为瞎子的人; 失去理性和智力的人 (مُفْرَدَات, Mufradat)。
244
«圣经»中没有提到为大家所公认的伊撒 (耶稣) 创造鸟这一奇迹。如果伊撒确实创造过鸟, «圣经» 就没有理由不提这事,尤其是因为创造鸟是一种奇迹, 任何－个安拉的使者以前都没有显示过类似的奇迹。提到这样的奇迹肯定会证实伊撒比所有其他先知优越, 并且会证实其以后的追随者强加他为上帝 (主) 的说法。خَلْق (Khalq) 有不同的意义: (1) 测量; 确定; 设计, (2) 形成; 做和创造等, 此节经文中所用这个词的意思为前一个意义。作为 “创造” 这个词的意思来说, 在 «古兰经» 中Khalq的行为被认为不是属于任何其他人和物的, 而是属于安拉 (13:17; 16:21; 22:74; 25:4; 31:11, 12; 35:41和46:5)。按照上面的解释并且记住 “泥土” 这词的隐喻含义, “我为你们 (的好处) 将以 (具有泥土特性的人) 创造像飞鸟形状的创造物……成为高飞的人” 这一句整段的意思是: 如果出生卑贱、但具有天生的上进能力的普通人遇到他 (安拉) 并接受其启示, 他们的一生中会经受彻底变化, 他们会从卑躬屈膝、追求实利, 关心尘世俗事不见其他东西的人变成翱翔在高尚精神穹苍中的飞鸟。这是确实发生过的事。出身卑微和受人藐视的加利利渔夫, 在高贵的训诫和他们的主人的榜样的影响下, 像鸟一样高飞, 向以色列人布讲福音。
至于医治盲人和麻疯病人, 从 «圣经» 中看来, 患有某些疾病 (麻疯, 等等) 的人们被以色列人看作是不洁净的人而不准他和其他人进行社交接触。“我宣告解放了; ”这句话的意思是, 害有这样一些病痛的人在失去了合法或社会上的种种能力和优点的情况下工作, 这些限制由伊撒去除了。或者, 伊撒过去经常给患有这些病痛的人医治。安拉派遣的先知是精神上的医生: 他们给精神上丧失视力的人们以眼睛, 给精神上的聋子以听觉, 以及恢复在精神上已死亡的人的生命 (马太福音13:15)。在这种情况下, اَكْمَه (Akmah) 这一单词可以意味着这样一种人, 他有信仰的光明, 但由于缺乏决心而经不起考验。他在白天看得见东西, 也就是说, 只要没有考验而且信仰的阳光照耀着晴空时他看得见东西, 但是夜晚来临时, 也就是说, 出现考验而不得不作出牺牲时, 他就丧失了精神上的视力而站着不动了 (参阅2:21)。同样的, اَبْرَص, Abras (麻疯) 这一单词从精神方面的意义讲, 可以意味着一个在信仰方面不完全的人, 在他身上各块健康的皮肤之间有一块块病肤。
“我将使死者复活” 这一句, 并不是说伊撒真能使死人复活。在这个世界上真正死了的人是从来也不会复活的。«古兰经» 全部教义都是绝对反对这样的一种信念的 (2:29; 23:100, 101; 21:96; 39:59, 60; 40:12; 45:27)。安拉派遣的使者给信奉他们的人的生活中带来的道德上奇迹般的改造, 以宗教的专用语来说, 称为 “使死者复生”。
245
整个句子的意思可以是: 伊撒告诉他的弟子应该吃些什么, 也就是他们必须使用什么来满足身体需要, 以及应该贮存什么, 也就是说贮存什么做为天国的精神财富。换句话说, 他告诉他们应该用正当合法的手段获取他们的报酬, 并且应该把他们的储蓄用于安拉的道上, 不要顾虑明天, 听它由安拉安排。(马太福音6:25, 26)。
1
یعنی جس طرح پرندہ انڈے سی کر بچے نکالتا ہے میں بھی اسی طرح انسانوں میں سے روحانی قابلیت کے لوگوں کو اپنی تربیت میں لے کر ایک دن اس قابل بنا دیتا ہوں کہ وہ خداتعالیٰ کی طرف روحانی پرواز کرنے والے بن جاتے ہیں۔ یہ مرادنہیں کہ میں خدا بن جاؤں گا اور نہ یہ مراد ہے کہ زندہ پرندے پیدا کروں گا۔
2
یہود کو حکم تھا کہ اندھوں اور مبروص کو ناپاک سمجھیں (احبار باب۱۳ و باب۲۱) مسیحؑ سے اللہ تعالیٰ نے اس ظلم کا ازالہ کروایا۔ اسی کو اس جگہ بیان کیا گیا ہے۔ لوگوں نے غلطی سے یہ سمجھ لیا کہ مادر زاد اندھوں اور مبروص کو وہ اچھا کرتے تھے۔ حالانکہ مادر زاد کے الفاظ قرآن میں نہیں۔ اور موتیا بند کے مریضوں اور مبروصوں کو عام طور پر ڈاکٹر اور حکیم اچھا کرتے رہتے ہیں مگر بدقسمتی سے مسیحؑ کے متعلق جو آیتیں آتی ہیں مسلمان ان کے وہ معنے کرتے ہیں جن سے مسیحؑ کی خدائی ثابت ہو۔
3
یعنی تم کو ان نیک کاموں کی خبر دوں گا جن کے کرنے سے انسان اللہ تعالیٰ کا مقرب ہو جاتا ہے۔
b
43:60; 61:7.
c
5:111.
339
Important Words:
اخلق (I fashion out) is derived from خلق. They say خلقه meaning: (1) he measured it, or he determined its measure or proportion (e.g. they say خلق الادیم meaning, he determined the leather with a view to cutting it); (2) he designed or fashioned or planned it; (3) he made it according to a certain measure or design; (4) He (God) produced or created or brought into existence a thing or being without there being any previously existing pattern or model or similitude, i.e.He originated it; (5) he forged or fabricated a story or a lie; (6) he made a thing smooth, even and equable (Lane & Lisan).
الطین (clay) is derived from طان i.e. he made his work or deed good; he performed or executed his work or deed well. طانه الله علی الخیر means, God created him with a disposition or adaptation to that which is good, i.e. created him with a good natural disposition. طانه means, he coated or plastered it with clay or mud. طین means, clay, earth, mould, soil or mud. طینةmeans, any material sub-stance of which anything having form consists; the natural constitution or disposition of a thing. The term ابن الطین is sometimes used to signify Adam (Lane). Figuratively الطین may signify such persons as possess docile natures suitable for being moulded into any good shape like pliable clay.
الطیر (bird) which is the plural of طائر (a bird) and is also sometimes used as singular is derived from طار i.e. (1) he or it flew or moved in the air by means of wings; (2) he or it ran or moved quickly or fled. طار عقله means, his reason fled. طارت الابل means, the she-camel conceived. طار لکل منھم سھمه means, the share of each came to him. الطیر or طیر is both the plural of طائر (bird) and the noun infinitive from the verb طار. So طیر means: (1) flying birds, insects, etc.; (2) a flying bird, insect, etc., for طیر is sometimes also used as singular; (3) as an infinitive noun طیر would also give the different meanings conveyed by its verbal forms (Lane).
ھیئة (manner) is the noun infinitive from ھاء. They say ھاء الرجل meaning, the man was or became of good form and appearance or other properties denoted by ھیئة, the noun infinitive. ھاء الیه means, he desired or longed to see or find him or it. ھیأه means, he gave him or he made him have a garb or guise, etc.; he prepared or arranged it and put it in a good state. تھیأ لامر means, he became prepared for the thing, or the matter. ھیئة means, form, fashion, appearance or figure; guise or garb; state, condition or case; manner, mode or quality (Aqrab & Lane).
ابری (I heal) is derived from بری i.e. he was or became clear or free from a thing. بری من المرض means, he became free from disease, i.e. he recovered from it. بری من الدین means, he became clear of debt. ابرأه means, he cured or healed him of the disease; he declared him innocent or free from the defect attributed to him; he acquitted him (Aqrab & Lane).
الاکمه (blind) is derived from کمه i.e. he became blind; or his eyes did not see at night. کمه فلان also means, he was or became deprived of reason or understanding. کمه النھار means, the day became dark, i.e. the sun became overcast with clouds. اکمه means, one who cannot see at night; one who is born blind; one who becomes blind afterwards; one who is deprived of reason and understanding (Aqrab & Mufradat).
ابرص (leprous) is derived from برص i.e. he was or became affected with برص (leprosy) viz. a sort of whiteness that appears upon parts of the body by reason of a corrupt state of health or constitution. The moon is sometimes called الابرص because of its white hue. ارض برصاء means, a land of which the herbage has become depastured at several places so that it has become bare thereof (Aqrab & Lane). A variety of leprosy of the Hebrews (probably identical with modern leprosy) was characterized by the presence of smooth, shining, depressed white patches or scales, the hair on which participated in the whiteness, while the skin and adjacent flesh became insensible (Webster).
تاکلون (you will eat) is derived from اکل i.e. he ate; he ate up; he devoured; he consumed; he wore away, etc. The Holy Prophet is reported to have said, امرت بقریة تاکل القری i.e. I have been commanded to migrate to a town (Medina) which shall devour, (i.e. subdue and conquer) other towns (Lane).
Commentary:
With this verse begins an account of Jesus’ ministry as a Prophet of God. By using the words, a Messenger to the Children of Israel, the verse makes it clear that Jesus’ mission was confined to the House of Israel. He was not a universal Messenger. In fact, as the Gospel itself states, he expressly ordered his disciples not to preach his message to any but the Israelites: "These twelve Jesus sent forth, and commanded them, saying, 'Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: but go rather to the lost sheep of the house of Israel' " (Matt. 10:5, 6). It cannot be argued that this prohibition was confined to the lifetime of Jesus and that after his death his disciples were at liberty to preach to all the nations of the world, for this supposition is belied by the Gospel itself: "But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the son of man be come" (Matt. 10:23). According to this verse, the followers of Jesus were enjoined to confine their preaching to the Children of Israel till the time of his second coming. The same injunction is contained in Matt. 15: 24; 18: 11, 12; 19: 28; Acts 3: 25, 26; 13: 46; Luke 19: 10; 15: 4; 22: 28-30.
Only in Matt. 28:19 there appears some ambiguity about the mission of Jesus but on deeper reflection it becomes clear that here too it is the tribes of Israel that are meant, and not all peoples and all nations. The early disciples understood these words of Jesus in this very sense: "Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only" (Acts 11: 19).
For a clear understanding of the other parts of the present verse, i.e. making birds of clay, etc. it is necessary to remember that it was Jesus’ habit to talk in parables—a way of talking which was predicted in the previous Scriptures to be a characteristic of his speech. Says the Gospel: "All these things spake Jesus unto the multitudes in parables; and without a parable spake he not unto them: that it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables" (Matt. 13:34, 35). Later historians also have referred to this peculiar characteristic of Jesus: "In his popular addresses Jesus would make free use of parables. He spoke in parables to all classes but especially to the people. Without parables he was not wont to speak to them" (Enc. Bib. under Jesus). With this torchlight of history in our hands, it does not remain difficult for us to understand or explain the "signs" of Jesus as mentioned in the present verse.
There is no mention in the Bible of the miracle of creating birds popularly believed to have been performed by Jesus. If Jesus had really created birds, there is no reason why the Bible should have omitted to mention it, particularly when the creation of birds was a miracle the like of which had never been shown before by any Messenger of God. The mention of such a miracle would certainly have established his superiority over other Prophets and would have lent some support to the claim to divinity which has been foisted upon him by his later followers. Of the different meanings of خلق i.e. measuring, determining, designing or fashioning; making and creating, etc. given under Important Words above, it is in the former sense that this word has been used in this verse. In the sense of "creating'', the act of khalq has not been attributed in the Quran to any other being or thing except God. In fact, the Quran has laid the greatest emphasis on this exclusive attribute of God Who has been again and again declared to be the sole "Creator" of all things. All others to whom creation has been attributed are declared by the Quran to have been themselves created by God and to be devoid of all power to create anything (e.g. see 13:17; 16:21; 22:74; 25:4; 31:11, 12; 35:41 and 46:5). Even the silly notion that the power of creating though the unshared prerogative of God, might have been temporarily delegated by Him to another is rejected by the Quran (39:30 & 16:72).
In the light of the above explanation, and keeping in view the figurative sense of "clay", for which see Important Words above, the clause, I will fashion out for you a creation out of clay after the manner of a bird, then I will breathe into it (a new spirit) and it will become a soaring being, would mean that if ordinary men of humble origin but possessing the inherent power of growth and development came into contact with Jesus and accepted his message they would undergo a complete transformation in their lives. From men grovelling in the dust and not seeing beyond their material cares and mundane concerns, they would become converted into birds soaring high into the lofty regions of the spiritual firmament. And this is exactly what happened. The humble and despised fishermen of Galilee, under the impact of the ennobling teaching of their Master, began soaring like birds, preaching to the world of Israel the word of God and bravely facing all sorts of hardships and privations and making sacrifices that should adorn the history of any nation. Says Jesus: "I say unto you, Take no thought for your life, what ye shall eat, and what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?" (Matt. 6:25, 26).
The miracle relating to the making of birds from clay may be interpreted in another way as well. In the time of Jesus people had a special liking for the practice of occult sciences —hypnotism, mesmerism, etc. So it is possible that God granted him special power of this kind in order to impress the people and make them believe in him. In this case the sign of making birds would mean that Jesus made small clay models of birds and then through a sort of mesmerism made them appear to fly in the air. But this did not convert them into real living birds; for as soon as the influence was removed, they fell down to the ground like so many lumps of earth. This miracle of Jesus was more or less like the miracle of the rod of Moses which was temporarily made to look like a real serpent but was actually not so. But whatever the significance of the sign, it was performed, as the verse clearly puts it, by the command of Allah, and Jesus possessed no power of creation. (For fuller description see Izalah’-e-Auham by Ahmad, the Promised Messiah).
As for healing the blind and the leprous, it appears from the Bible that persons suffering from certain diseases (leprosy, etc.) were considered unclean and were, therefore, not allowed to come in contact with other men. If, therefore, the word ابری be taken to mean, "I declare to be free", the clause would signify that the legal or social disabilities and disadvantages under which persons suffering from such maladies laboured were removed by Jesus. If, however, the word be interpreted as "I heal," then the clause would mean that Jesus used to heal persons suffering from these diseases. But as indicated above, Jesus used to speak in metaphors. So just as the "creation" spoken of is spiritual creation, the diseases mentioned are spiritual diseases. The Prophets of God are spiritual physicians; they give eyes to those that have lost spiritual sight, and they give hearing to those who are spiritually deaf, and they restore life to those who are spiritually dead (see also Matt. 13:15). In this case the word اکمه (blind or one who is blind at night) would stand for such person as possesses the light of faith but being weak, cannot stand trials. He sees in the daytime, i.e. so long as there are no trials and the sun of faith shines forth unclouded; but when the night comes on, i.e. when there are trials, and sacrifices have to be made, he loses his spiritual vision and stands still (cf. 2:21). Similarly, the word ابرص(leprous) would, in the spiritual sense, stand for one who is imperfect in faith, having patches of diseased skin among healthy ones. But even if these words be taken in their physical sense, Jesus is proved to possess no peculiar power. All Prophets heal diseases and ailments by the power of prayer. In this case, however, the word اکمه (blind) would be taken in the sense of one who cannot see at night or one whose sight is weak.
The clause, I will quicken the dead, does not mean that Jesus actually brought the dead to life. Those actually dead are never restored to life in this world. Such a belief is diametrically opposed to the whole Quranic teaching (23:100, 101; 21:96; 39:59, 60; 2:29; 40:12; 45:27). The sayings of the Holy Prophet are also clear on this point. For instance, it is related that when Jabir’s father, who was a Companion of the Holy Prophet, was killed in the Battle of Uhud and the lad was much grieved, the Holy Prophet consolingly told him that God had lovingly spoken to his father in the other world and had asked him to beg of Him anything he liked, for that would be given to him. Thereupon Jabir’s father said, "Grant me, my Lord, another lease of life on earth that I may again be killed in Thy way". God replied, "I would certainly have done so, but the word has gone forth from Me that the dead shall not be sent back to the earth" (Tirmidhi & Majah).
That the so-called dead who are reported to have been raised by Jesus were not actually dead is clear from the Gospels as well. The incident described in Matt. 9:23-25 sheds some light on it. As a matter of fact, Prophets are only sent to give life to those who are spiritually dead. Jesus, Moses, Abraham and, above all, the Holy Prophet of Islam brought about a complete change in the lives of their followers. This, in religious language, is termed raising the dead to life. Literally, too, the word موتی (the dead) does not necessarily mean those physically dead. It is also used about those who are dead spiritually, morally or intellectually. The Quran freely speaks of the quickening of the dead in the sense of granting life to the spiritually dead (e.g. 3:28; 6:123; 8:43; 25:50; 36:71). In 8:25 the Holy Prophet himself has been spoken of as giving life to the dead. Says the Quran: O ye who believe, respond to Allah and the Messenger when he calls you that he may give you life. Here it is spiritual and intellectual life that is meant, for Muslims do not believe that the Holy Prophet ever brought an actually dead person to life.
The miracles of Jesus, as mentioned in this verse, have been stated in a natural order. First of all is mentioned the change in the outlook and way of life of those that came in contact with him. From men of the world, they became men of God. They rose from the dust and began soaring in the air. Then are mentioned some of the more common spiritual diseases of which Jesus cured the people; the blind were given spiritual sight and those having diseased skins were healed. Finally, the spiritually dead are declared to have received through Jesus a new life. Thus not only a natural order but a sort of progressive order is found in the verse, the climax, so far as individual reformation is concerned, being reached with the miracle relating to the quickening of the dead. But if the verse be interpreted literally, no arrangement seems to exist in the order in which the miracles are described here, i.e. (1) the creation of birds out of clay; (2) the healing of the blind; (3) the healing of those suffering from leprosy, i.e. those who had patches of disease on their skin; and (4) the raising of the dead to life.
The true climax, however, reaches in the miracle or sign mentioned in the clause, I will announce to you what you will eat and what you will store up in your houses. According to Abul-Baqa’, the words نبأ (news) and انبأ (he gave the news) are used in the Quran for announcing matters of great importance (Kulliyyat). This shows that, what Jesus is here represented as announcing to the people, are matters of supreme im-portance to his followers. The language of the verse being parabolic, the word تاکلون (you will eat) will be taken figuratively, mean, "you will subdue or conquer" (see under Important Words above). Thus the clause, I will announce to you what you will eat, would mean, "I will let you know what you will subdue or conquer", i.e. "I will announce to you the conquests you are destined to make in future". The other expression, i.e. I will also let you know what you will store up in your houses, would mean, "I will let you know the deeds which you should or would leave behind for posterity".
The entire clause may have yet another meaning. It may mean that Jesus told his disciples: (1) what they should eat, i.e. what they should spend to meet their physical needs, and (2) what they should store up, i.e. what they should lay up as a spiritual treasure in Heaven. In other words, Jesus told them that their earnings should be honestly and lawfully acquired and that they should spend their savings in the way of God, having no thought for the morrow which should be left to God (see Matt. 6:25, 26 as quoted above).
c
43:60; 61:7.
d
5:111.
419A
The words "a Messenger to the Children of Israel" show that the mission of Jesus was confined to the House of Israel. He was not a World- Messenger (Matt. 10: 5, 6; 15: 24; 19: 28. Acts, 3: 25, 26; 13: 46. Luke, 19: 10; 22: 28-30).
420
Khalaqa means, he measured, designed, fashioned or planned; God produced or created or brought into existence a thing or being without there being any previously existing pattern or model or similitude, i.e. he originated it (Lane & Lisan).
420A
Tin means, clay; earth; mould; etc. Figuratively, at-Tin may signify such persons as possess docile natures suitable for being moulded into any good shape like pliable clay.
420B
Hai’ah means, form; fashion; garb; state; manner; mode or quality (Lane).
420C
Tair means, a bird. Metaphorically the word signifies a highly spiritual man who soars high into spiritual regions as Asad (literally a lion) is used for a brave man and Dabbah for a worthless person, a worm of the earth (34:15).
420D
’Ubri’u is derived from Bari’a which means, he was or became clear or free from a thing and signifies, I heal; I declare a person free from the defect attributed to him (Lane).
420E
Akmah means, one who cannot see at night; one born blind; one who becomes blind afterward; one deprived of reason and understanding (Mufradat).
420F
There is no mention in the Bible of the miracle which is popularly believed to have been performed by Jesus that he created birds. If Jesus had really created birds, there is no reason why the Bible should have omitted to mention this, particularly when the creating of birds was a miracle the like of which had never been shown before by any Messenger of God. The mention of such a miracle would certainly have established his great superiority over all other Prophets and would have lent some support to the claim to Divinity which has been foisted upon him by his later followers. Of the different meanings of Khalq—(1) measuring; determining; designing, (2) fashioning; making and creating, etc. it is in the former sense that this word has been used in this verse. In the sense of "creating," the act of Khalq has not been attributed in the Qur’an to any other being or thing except God (13:17; 16:21; 22:74; 25:4; 31:11, 12; 35:41 & 46:5). In the light of the above explanation, and keeping in
420G
The entire clause may mean that Jesus told his disciples what they should eat, i.e. what they should spend to meet their physical needs, and what they should store up i.e. what they should lay up as spiritual treasure in Heaven. In other words he told them that their earnings should be honestly and lawfully acquired and that they should spend their savings in the way of God, having no thought for the morrow which should be left to God (Matt. 6: 25, 26).
اِذۡ قَالَ اللّٰہُ یٰعِیۡسَی ابۡنَ مَرۡیَمَ اذۡکُرۡ نِعۡمَتِیۡ عَلَیۡکَ وَعَلٰی وٰلِدَتِکَ اِذۡ اَیَّدتُّکَ بِرُوۡحِ الۡقُدُسِ تُکَلِّمُ النَّاسَ فِی الۡمَہۡدِ وَکَہۡلًا ۖ وَّاِذۡ عَلَّمۡتُکَ الۡکِتٰبَ وَالۡحِکۡمَۃَ وَالتَّوۡرٰٮۃَ وَالۡاِنۡجِیۡلَ ۖ وَاِذۡ تَخۡلُقُ مِنَ الطِّیۡنِ کَہَیۡـَٔۃِ الطَّیۡرِ بِاِذۡنِیۡ فَتَنۡفُخُ فِیۡہَا فَتَکُوۡنُ طَیۡرًۢا بِاِذۡنِیۡ ۖ وَتُبۡرِئُ الۡاَکۡمَہَ وَالۡاَبۡرَصَ بِاِذۡنِیۡ ۖ وَاِذۡ تُخۡرِجُ الۡمَوۡتٰی بِاِذۡنِیۡ ۖ وَاِذۡ کَفَفۡتُ بَنِیۡۤ اِسۡرٰٓءِیۡلَ عَنۡکَ اِذۡ جِئۡتَہُمۡ بِالۡبَیِّنٰتِ فَقَالَ الَّذِیۡنَ کَفَرُوۡا مِنۡہُمۡ اِنۡ ہٰذَاۤ اِلَّا سِحۡرٌ مُّبِیۡنٌ
3:49.
3:50.
2:88; 2:254.
3:47.
在摇篮里讲话这个动作意指在童年时期讲智慧和孝顺的话。伊撒讲这种话反映他对他母亲的极大的信任。玛尔彦自己是一个贤慧和虔诚的妇女, 把伊撒扶养成为聪明和孝顺的孩子。在成熟之年说的言语, 表明不仅玛尔彦是一个虔诚的女人, 而伊撒也是一个正义的男子汉。因此, 即使他在中年, 不再直接受他母亲的影响, 他讲的话还是充满智慧而虔诚的。
这指的是犹太人企图将伊撒钉死在十字架上, 而安拉把他从十字架上解救下来。
یعنی جس طرح پرندہ انڈے سی کر بچے نکالتا ہے۔ اسی طرح تُو بھی انسانوں میں سے روحانی قابلیت کے لوگوں کو اپنی تربیت میں لے کر ایک دن اس قابل بنا دیتا تھا کہ وہ خداتعالیٰ کی طرف روحانی پرواز کرنے لگ جائیں۔
مفسرین کہتے ہیں‘ اس آیت سے ثابت ہے کہ مسیحؑ خداتعالیٰ کی طرح پرندے پیدا کرتے تھے۔ حالانکہ آیت کے الفاظ یہ ہیں کہ تو پرندوں کی طرح پیدا کرتا ہے اور پرندے مٹی کے جانور بنا کر ان میں پھونک مار کر ان کو زندہ نہیں کیا کرتے۔ بلکہ انڈے دیکر ان پر بیٹھتے ہیں اور گرم کرکے ان میں سے بچے نکالتے ہیں۔ اسی طرح مسیحؑ کرتا تھا کہ طینی صفت لوگوں کو چن کر ان کی تربیت کرتا تھا اور اپنے کلام سے ان کو گرمی پہنچاتا تھا یہاں تک کہ وہ بے جان انسان روحانی انسان بن جاتے تھے اور سب نبی ہی ایسا کرتے ہیں مسیحؑ کی اس میں کوئی خصوصیت نہیں۔
دیکھئے نوٹ سورہ آل عمران آیت نمبر۵۰۔
مفسرین کہتے ہیں کہ اس سے ثابت ہوتا ہے مسیح مُردے زندہ کرتے تھے حالانکہ قرآن کریم میں صاف لکھا ہے کہ مُردے سوائے خداتعالیٰ کے کوئی زندہ نہیں کرتا۔ چنانچہ اللہ تعالیٰ فرماتا ہے لَآ اِلٰـہَ اِلَّا ھُوَ یُحْیٖ وَ یُمِیْتُ رَبُّکُمْ وَ رَبُّ اٰبَآءِ کُمُ الْاَوَّلِیْنَ (الدخان: ۹)کہ خداتعالیٰ کے سوا تمہارا کوئی معبودنہیں وہی زندہ بھی کرتا ہے اور مارتا بھی ہے اور وہ تمہارا بھی رب ہے اور تمہارے باپ دادوں کا بھی رب تھا۔ اسی طرح فرماتا ہے اَمِ اتَّخَذُوْا مِنْ دُوْنِہٖ اَوْلِیَآءَ فَاللّٰہُ ھُوَ الْوَلِیُّ وَ ھُوَ یُحْیِ الْمَوْتٰی وَھُوَ عَلٰی کُلِّ شَیْئٍ ق
اس سے صاف ثابت ہے کہ یہودی مسیحؑ کو صلیب پر مارنے میں کامیاب نہیں ہوئے تھے۔ مفسرین کی رائے کے مطابق اس کے یہ معنے کرنا کہ کسی اور شخص کی شکل بدل کر مسیح کی جگہ صلیب پر لٹکا دیا گیا تھا مضحکہ خیز خیال ہے۔ اگر کسی شخص کو شکل بدل کر لٹکا دیا گیا تھا تو پھر یہودی سچے ہوئے کیونکہ وہ تو یہی سمجھتے تھے کہ ہم نے مسیحؑ کو صلیب پر لٹکا دیا ہے اور وہ اس پر مر گیا ہے۔ پھر اس آیت کی وہ تو تصدیق نہیں کر سکتے۔ بعض لوگوں کو یہاں دھوکہ لگتا ہے کہ ایسے تمام الفاظ مسیحؑ کی نسبت کیوں استعمال کیے جاتے ہیں۔ اس کا جواب یہ ہے کہ مسیحؑ کی نسبت یہ پیشگوئی تھی کہ وہ تمثیلوں میں باتیں کرے گا۔ (متی ب
5:12.
2:88; 2:254.
3:49.
3:50.
The act of speaking in the cradle signifies speaking words of wisdom and piety in childhood. This sort of speaking by Jesus reflected great credit on his mother, who, herself being a wise and pious lady, brought him up as a wise and pious child. And the speaking of good words in middle age shows that not only was Mary a pious woman, but Jesus too was a righteous man so that even when he was of middle age and was no longer under the direct influence of his mother, he spoke words of piety and wisdom. See also {418}.
See {420D} and {420E}.
The reference is to the attempts of Jews to kill Jesus on the cross from which God delivered him.
2:88; 2:254.
3:47.
3:49.
3:50.
5:12.
Commentary:
In the clause, thou didst speak to the people in the cradle and when of middle age, the act of speaking in the cradle signifies speaking words of wisdom and piety in childhood. This sort of speaking on the part of Jesus reflected great credit on his mother, who, herself being wise and pious, brought him up as a wise and pious child. And the speaking of good words in middle age shows that not only was Mary a pious woman, but Jesus, too, was a righteous man so that even when he was of middle age and was no longer under the direct influence of his mother, he spoke words of piety and wisdom to men. See also 3:47 & 3:49, 50, where similar works of Jesus, i.e. the creation of birds and the quickening of the dead, etc. have been discussed.
Protection similar to that alluded to in the latter part of this verse in the words, I restrained the Children of Israel from putting thee to death, was promised to the Holy Prophet as well (5:68). This promise met with a remarkable fulfilment. Though, even at Mecca, his life was in constant danger, at Medina that danger very much increased. The Holy Prophet led many expeditions in person and several attempts were made on his life. At Uhud, he was severely wounded and at Hunain he was left alone among a large host of bloodthirsty archers. Yet amidst all these dangers he remained safe, and after having triumphed over his enemies, passed away peacefully in his house at Medina. The reference in the present verse is to the attempts of the Jews to kill Jesus on the cross, from which—accursed death—God delivered him. The words, I restrained the Children of Israel, should not, however, be understood to mean that Jesus suffered even no persecution at the hands of his enemies. A similar expression has been used with regard to early Muslims in the Quran (5:12), but it is a well-known fact that they had to pass through grievous trials and tribulations. The expression thus only means that the enemy will fail to kill Jesus, whom God will protect from being destroyed.
a
3:49.
b
3:50.
c
2:88; 2:254.
d
3:47.
400
在摇篮里讲话这个动作意指在童年时期讲智慧和孝顺的话。伊撒讲这种话反映他对他母亲的极大的信任。玛尔彦自己是一个贤慧和虔诚的妇女, 把伊撒扶养成为聪明和孝顺的孩子。在成熟之年说的言语, 表明不仅玛尔彦是一个虔诚的女人, 而伊撒也是一个正义的男子汉。因此, 即使他在中年, 不再直接受他母亲的影响, 他讲的话还是充满智慧而虔诚的。
401
这指的是犹太人企图将伊撒钉死在十字架上, 而安拉把他从十字架上解救下来。
1
یعنی جس طرح پرندہ انڈے سی کر بچے نکالتا ہے۔ اسی طرح تُو بھی انسانوں میں سے روحانی قابلیت کے لوگوں کو اپنی تربیت میں لے کر ایک دن اس قابل بنا دیتا تھا کہ وہ خداتعالیٰ کی طرف روحانی پرواز کرنے لگ جائیں۔
2
مفسرین کہتے ہیں‘ اس آیت سے ثابت ہے کہ مسیحؑ خداتعالیٰ کی طرح پرندے پیدا کرتے تھے۔ حالانکہ آیت کے الفاظ یہ ہیں کہ تو پرندوں کی طرح پیدا کرتا ہے اور پرندے مٹی کے جانور بنا کر ان میں پھونک مار کر ان کو زندہ نہیں کیا کرتے۔ بلکہ انڈے دیکر ان پر بیٹھتے ہیں اور گرم کرکے ان میں سے بچے نکالتے ہیں۔ اسی طرح مسیحؑ کرتا تھا کہ طینی صفت لوگوں کو چن کر ان کی تربیت کرتا تھا اور اپنے کلام سے ان کو گرمی پہنچاتا تھا یہاں تک کہ وہ بے جان انسان روحانی انسان بن جاتے تھے اور سب نبی ہی ایسا کرتے ہیں مسیحؑ کی اس میں کوئی خصوصیت نہیں۔
3
دیکھئے نوٹ سورہ آل عمران آیت نمبر۵۰۔
4
مفسرین کہتے ہیں کہ اس سے ثابت ہوتا ہے مسیح مُردے زندہ کرتے تھے حالانکہ قرآن کریم میں صاف لکھا ہے کہ مُردے سوائے خداتعالیٰ کے کوئی زندہ نہیں کرتا۔ چنانچہ اللہ تعالیٰ فرماتا ہے لَآ اِلٰـہَ اِلَّا ھُوَ یُحْیٖ وَ یُمِیْتُ رَبُّکُمْ وَ رَبُّ اٰبَآءِ کُمُ الْاَوَّلِیْنَ (الدخان: ۹)کہ خداتعالیٰ کے سوا تمہارا کوئی معبودنہیں وہی زندہ بھی کرتا ہے اور مارتا بھی ہے اور وہ تمہارا بھی رب ہے اور تمہارے باپ دادوں کا بھی رب تھا۔ اسی طرح فرماتا ہے اَمِ اتَّخَذُوْا مِنْ دُوْنِہٖ اَوْلِیَآءَ فَاللّٰہُ ھُوَ الْوَلِیُّ وَ ھُوَ یُحْیِ الْمَوْتٰی وَھُوَ عَلٰی کُلِّ شَیْئٍ ق
5
اس سے صاف ثابت ہے کہ یہودی مسیحؑ کو صلیب پر مارنے میں کامیاب نہیں ہوئے تھے۔ مفسرین کی رائے کے مطابق اس کے یہ معنے کرنا کہ کسی اور شخص کی شکل بدل کر مسیح کی جگہ صلیب پر لٹکا دیا گیا تھا مضحکہ خیز خیال ہے۔ اگر کسی شخص کو شکل بدل کر لٹکا دیا گیا تھا تو پھر یہودی سچے ہوئے کیونکہ وہ تو یہی سمجھتے تھے کہ ہم نے مسیحؑ کو صلیب پر لٹکا دیا ہے اور وہ اس پر مر گیا ہے۔ پھر اس آیت کی وہ تو تصدیق نہیں کر سکتے۔ بعض لوگوں کو یہاں دھوکہ لگتا ہے کہ ایسے تمام الفاظ مسیحؑ کی نسبت کیوں استعمال کیے جاتے ہیں۔ اس کا جواب یہ ہے کہ مسیحؑ کی نسبت یہ پیشگوئی تھی کہ وہ تمثیلوں میں باتیں کرے گا۔ (متی ب
a
2:88; 2:254.
b
3:47.
c
3:49.
d
3:50.
e
5:12.
738
Commentary:
In the clause, thou didst speak to the people in the cradle and when of middle age, the act of speaking in the cradle signifies speaking words of wisdom and piety in childhood. This sort of speaking on the part of Jesus reflected great credit on his mother, who, herself being wise and pious, brought him up as a wise and pious child. And the speaking of good words in middle age shows that not only was Mary a pious woman, but Jesus, too, was a righteous man so that even when he was of middle age and was no longer under the direct influence of his mother, he spoke words of piety and wisdom to men. See also 3:47 & 3:49, 50, where similar works of Jesus, i.e. the creation of birds and the quickening of the dead, etc. have been discussed.
Protection similar to that alluded to in the latter part of this verse in the words, I restrained the Children of Israel from putting thee to death, was promised to the Holy Prophet as well (5:68). This promise met with a remarkable fulfilment. Though, even at Mecca, his life was in constant danger, at Medina that danger very much increased. The Holy Prophet led many expeditions in person and several attempts were made on his life. At Uhud, he was severely wounded and at Hunain he was left alone among a large host of bloodthirsty archers. Yet amidst all these dangers he remained safe, and after having triumphed over his enemies, passed away peacefully in his house at Medina. The reference in the present verse is to the attempts of the Jews to kill Jesus on the cross, from which—accursed death—God delivered him. The words, I restrained the Children of Israel, should not, however, be understood to mean that Jesus suffered even no persecution at the hands of his enemies. A similar expression has been used with regard to early Muslims in the Quran (5:12), but it is a well-known fact that they had to pass through grievous trials and tribulations. The expression thus only means that the enemy will fail to kill Jesus, whom God will protect from being destroyed.
a
5:12.
b
2:88; 2:254.
d
3:49.
e
3:50.
804
The act of speaking in the cradle signifies speaking words of wisdom and piety in childhood. This sort of speaking by Jesus reflected great credit on his mother, who, herself being a wise and pious lady, brought him up as a wise and pious child. And the speaking of good words in middle age shows that not only was Mary a pious woman, but Jesus too was a righteous man so that even when he was of middle age and was no longer under the direct influence of his mother, he spoke words of piety and wisdom. See also {418}.
805
See {420D} and {420E}.
806
The reference is to the attempts of Jews to kill Jesus on the cross from which God delivered him.
اَلَمۡ یَرَوۡا اِلَی الطَّیۡرِ مُسَخَّرٰتٍ فِیۡ جَوِّ السَّمَآءِ مَا یُمۡسِکُہُنَّ اِلَّا اللّٰہُ ۗ اِنَّ فِیۡ ذٰلِکَ لَاٰیٰتٍ لِّقَوۡمٍ یُّؤۡمِنُوۡنَ
67:20.
67:20.
The verse only contains a reference to the punishment which was soon to overtake the disbelievers of Mecca. The keeping back of the birds signifies the withholding of the punishment that was in store for them. Arabic poetry abounds in verses where birds are spoken of as following in the rear of a victorious army to feed on the dead bodies of the enemy killed and left on the field of battle. And the hovering of birds, according to Arabic idiom, is symbolic of the defeat and destruction of a people (see 67:20). The present verse declares that God has withheld Muslims from waging war against disbelievers. But once they were given permission to fight the disbelievers will be defeated and destroyed and their dead bodies will be eaten by the birds which they see flying in the sky.
67:20.
Commentary:
Some commentators of the Quran erroneously consider that this verse alludes to the Almightiness of God Who has given the birds the power to fly in the air but there is no such allusion here to any such power and might of God. The verse only contains a reference to the punishment that was soon to overtake the disbelievers of Mecca. The keeping back of the birds signifies the withholding of the punishment that was in store for them. Arabic poetry abounds in verses where birds are spoken of as attending a victorious army to feed on the dead bodies of the enemy killed and left on the field of battle. The great poet Nabighah says:
اذا ما غدی بالجیش حلق فوقه
عصا ثب طیر تھتدی بالعصائب
i.e. When he marches out, flocks of birds attend his victorious army, knowing that he will surely defeat his enemy and thus would provide a good feast for them. So the hovering of birds according to Arabic idiom is symbolic of the defeat and destruction of a people. Verses 105:2-5 contain a clear reference to this significance of the Arabic idiom. The verse under comment means to say that God has withheld Muslims from waging war against disbelievers. But once they were given permission to fight, the disbelievers will be defeated and destroyed and their dead bodies will be eaten by the birds which they see flying in the sky.
a
67:20.
a
67:20.
1880
Commentary:
Some commentators of the Quran erroneously consider that this verse alludes to the Almightiness of God Who has given the birds the power to fly in the air but there is no such allusion here to any such power and might of God. The verse only contains a reference to the punishment that was soon to overtake the disbelievers of Mecca. The keeping back of the birds signifies the withholding of the punishment that was in store for them. Arabic poetry abounds in verses where birds are spoken of as attending a victorious army to feed on the dead bodies of the enemy killed and left on the field of battle. The great poet Nabighah says:
اذا ما غدی بالجیش حلق فوقه
عصا ثب طیر تھتدی بالعصائب
i.e. When he marches out, flocks of birds attend his victorious army, knowing that he will surely defeat his enemy and thus would provide a good feast for them. So the hovering of birds according to Arabic idiom is symbolic of the defeat and destruction of a people. Verses 105:2-5 contain a clear reference to this significance of the Arabic idiom. The verse under comment means to say that God has withheld Muslims from waging war against disbelievers. But once they were given permission to fight, the disbelievers will be defeated and destroyed and their dead bodies will be eaten by the birds which they see flying in the sky.
d
67:20.
1567
The verse only contains a reference to the punishment which was soon to overtake the disbelievers of Mecca. The keeping back of the birds signifies the withholding of the punishment that was in store for them. Arabic poetry abounds in verses where birds are spoken of as following in the rear of a victorious army to feed on the dead bodies of the enemy killed and left on the field of battle. And the hovering of birds, according to Arabic idiom, is symbolic of the defeat and destruction of a people (see 67:20). The present verse declares that God has withheld Muslims from waging war against disbelievers. But once they were given permission to fight the disbelievers will be defeated and destroyed and their dead bodies will be eaten by the birds which they see flying in the sky.
وَحُشِرَ لِسُلَیۡمٰنَ جُنُوۡدُہٗ مِنَ الۡجِنِّ وَالۡاِنۡسِ وَالطَّیۡرِ فَہُمۡ یُوۡزَعُوۡنَ
38:19, 20.
这里 جِن (Jinn, 精纳) 可以意指山岳或野蛮部族, 现在注释的这节经文应当和 21:83; 34:13 和 38:38 节经文一起看。看来他指的是素莱曼军队的军事人员。جِن (精纳)、 اِنْس (Ins, 人) 和 طَیْر (Tair, 鸟--------可能代表他的军队的三个部门。本节经文和 34:13 节文中, 精纳这个单词用来代表这一军队中的一个特殊部份; 而在 21:83 和 38:38 节文中恶魔这个单词用来代表这同一阶层的人。看来素莱曼降服和征服了某些野蛮部族, 这近乎包括了这两个单词的含义。精纳和恶魔组成了他军队的主要部分并为他做其他各种各样艰苦的工作。“鸟” 这一单词意指疾驰的马匹, 可能代表素莱曼的骑兵。该单词的词义在 38:32-34 节经文中找到确证, 文中说素莱曼极喜欢马匹。因此, “精纳” 和 “人” 代表素莱曼的步兵, 而 “鸟” 代表他的骑兵。不过, 如果鸟当作真正的鸟来理解的话, 那么, 这一单词可以意指素莱曼用来携带信息的那些鸟。这样, 它们也可成为他军队中的一种非常有用而必需的附属部分。可是, 这三个单词用作隐喻的意义时可以各自意为 “大人物”、“普通人” 和 “精神高尚的人”。
طَیْر, 除了 “鸟” 的意义以外, 也可以用于诸如马匹等疾驰的兽类。طَيَّار (Tayyar) 是 طَائر (Ta’ir) 的加强形式, 意示一匹烈性的骏马, 它跑得快如飞鸟 (Lane和 Lisan)。
وَزَعَ (Waza‘a) 的意思是: 他停住了前面的那部分军队, 使得后面的部分军队能和他们集合在一起。 هُوَ يَزَعُ الْجَيْشَ (Huwa Yaza‘ul-Jaisha) 的意思是: 他正在按一定的次序把士兵布列成阵 (اَقْرَبْ, Aqrab)。«古兰经» 的这句话的意思是: (1) 他们分成小组; (2)他们像一支有秩序、有纪律的军队行军; (3) 他们最前的一部分停住不再前进, 让最后的一部分军队前来和他们集合在一起。这些话表明, 素莱曼有一支训练有素和纪律严明的军队, 这支军队有几个独立和性质不同的部门。
38:19, 20.
'Jinn' here may signify mountain or wild tribes. The verse under comment should be read along with vv. 21:83; 34:13 and 38:38. It seems to refer to the military personnel of Solomon’s army. The three words—Jinn, Ins (men) and Tair (birds)—may represent three departments of his army. In the present verse and in 34:13, the word Jinn has been used to represent a particular section of the army while in 21:83 and 38:38, the word Shayatin has been used to represent the same class. It seems that Solomon had subdued and subjugated some wild tribes, this approximately being the sense of both the words, Jinn and Shayatin, who formed an integral part of his army and did sundry, other hard tasks for him. The word Tair denoting swift-footed horses may represent Solomon’s cavalry. This meaning of the word finds corroboration in 38:32-34 where Solomon has been stated to possess great love for horses. Thus whereas Jinn and Ins (men) represented
Tair, besides meaning 'birds,' may also apply to swift-footed animals such as horses, etc. Tayyar which is an intensive form of Ta’ir signifies a sharp-spirited and quick-footed horse which runs so fast that it seems to be flying (Lane & Lisan).
Waza‘a means, he stopped the first part of the army so that their last part may join them. Huwa Yada‘ul-Jaisha means, he was arranging the soldiers in proper order and placing them in rows (Aqrab). The Quranic expression means: (1) They were formed into separate groups. (2) They marched like an ordered and disciplined army. (3) Their first part was stopped so that their last part might join them. These words show that Solomon had a well-trained and disciplined army which had several separate and distinct departments.
38:19-20.
Important Words:
یوزعون (formed into separate groups) is derived from وزع. They say وزع فلانا او بفلان i.e. he hindered or led or drove such a one and restrained him, and he incited or urged him with such a one. وزع الجیش means, he stopped the first part of the army so that their last part may join them. They say رأیته یزع الجیش i.e. I saw that he was arranging the soldiers in proper order and placing them in rows. وزع المال بینھم (wazza’a) means, he distributed the property among them. أوزع اللّٰه فلانا means, God inspired such a one. الاوزاع means, parties; companies (Aqrab). Thus according to the different significations of the root word, the Quranic expression فھم یوزعون would mean, they were formed into separate groups or classes; (2) they were hindered from cruel and tyrannous acts; (3) they marched like an ordered and disciplined army; and (4) their first part was stopped so that their last part might join them. These words show that Solomon had a well-trained and disciplined army which had several separate and distinct departments.
طیر (birds) is the plural of طائر which is active participle from طار which means, it flew or moved in the air by means of wings. طیر besides meaning "birds" may also apply to swift animals such as horses, etc. طیار (tayyar) which is an intensive form of طائر signifies a sharp-spirited and quick-footed horse that runs so fast that it seems to be flying (Lane). See also 3:50; 7:132 & 17:14.
جن (jinn) is derived from جن (janna). جنه means, it concealed, veiled, covered or protected him. جن means, the darkness of night or its intense darkness; such beings as keep aloof from the people as if remaining concealed, i.e. big people (Lane). Jinn in the present verse may represent mountain or wild people who had not till then been subjugated.
Commentary:
The verse under comment should be read along with 21:83; 34:13 & 38:38. It seems to refer to the military personnel of Solomon’s army. The three words جن (jinn), انس (men) and طیر (birds) may represent three departments of his army. In the present verse and in 34:13, the word جن (jinn) has been used to represent a particular section of the army while in 21:83 & 38:38, the word شیاطین has been used to represent the same class. It seems that Solomon had subdued and subjugated some wild tribes, this approximately being the sense of both the words جن and شیاطین who formed an integral part of his army and did sundry other difficult tasks for him.
The word طیر denoting swift-footed horses may represent Solomon’s cavalry. This meaning of the word finds corroboration in 38:32-34 where Solomon has been stated to possess great love for horses. Thus whereas جن (jinn) and انس(men) represented two sections of Solomon’s infantry, طیر (birds) stood for his cavalry. But if طیر may be taken to mean 'birds' then it would signify birds which Solomon employed for carrying messages. Thus they also formed a very useful and necessary adjunct to his army.
But these three words may also have been used in a metaphorical sense signifying respectively "big men," "ordinary men" and "highly spiritual men." In this sense of the words the verse would mean that while on military expeditions Solomon had all these three classes of men with him because they all had their usefulness.
a
38:19, 20.
941
这里 جِن (Jinn, 精纳) 可以意指山岳或野蛮部族, 现在注释的这节经文应当和 21:83; 34:13 和 38:38 节经文一起看。看来他指的是素莱曼军队的军事人员。جِن (精纳)、 اِنْس (Ins, 人) 和 طَیْر (Tair, 鸟--------可能代表他的军队的三个部门。本节经文和 34:13 节文中, 精纳这个单词用来代表这一军队中的一个特殊部份; 而在 21:83 和 38:38 节文中恶魔这个单词用来代表这同一阶层的人。看来素莱曼降服和征服了某些野蛮部族, 这近乎包括了这两个单词的含义。精纳和恶魔组成了他军队的主要部分并为他做其他各种各样艰苦的工作。“鸟” 这一单词意指疾驰的马匹, 可能代表素莱曼的骑兵。该单词的词义在 38:32-34 节经文中找到确证, 文中说素莱曼极喜欢马匹。因此, “精纳” 和 “人” 代表素莱曼的步兵, 而 “鸟” 代表他的骑兵。不过, 如果鸟当作真正的鸟来理解的话, 那么, 这一单词可以意指素莱曼用来携带信息的那些鸟。这样, 它们也可成为他军队中的一种非常有用而必需的附属部分。可是, 这三个单词用作隐喻的意义时可以各自意为 “大人物”、“普通人” 和 “精神高尚的人”。
942
طَیْر, 除了 “鸟” 的意义以外, 也可以用于诸如马匹等疾驰的兽类。طَيَّار (Tayyar) 是 طَائر (Ta’ir) 的加强形式, 意示一匹烈性的骏马, 它跑得快如飞鸟 (Lane和 Lisan)。
943
وَزَعَ (Waza‘a) 的意思是: 他停住了前面的那部分军队, 使得后面的部分军队能和他们集合在一起。 هُوَ يَزَعُ الْجَيْشَ (Huwa Yaza‘ul-Jaisha) 的意思是: 他正在按一定的次序把士兵布列成阵 (اَقْرَبْ, Aqrab)。«古兰经» 的这句话的意思是: (1) 他们分成小组; (2)他们像一支有秩序、有纪律的军队行军; (3) 他们最前的一部分停住不再前进, 让最后的一部分军队前来和他们集合在一起。这些话表明, 素莱曼有一支训练有素和纪律严明的军队, 这支军队有几个独立和性质不同的部门。
a
38:19-20.
2824
Important Words:
یوزعون (formed into separate groups) is derived from وزع. They say وزع فلانا او بفلان i.e. he hindered or led or drove such a one and restrained him, and he incited or urged him with such a one. وزع الجیش means, he stopped the first part of the army so that their last part may join them. They say رأیته یزع الجیش i.e. I saw that he was arranging the soldiers in proper order and placing them in rows. وزع المال بینھم (wazza’a) means, he distributed the property among them. أوزع اللّٰه فلانا means, God inspired such a one. الاوزاع means, parties; companies (Aqrab). Thus according to the different significations of the root word, the Quranic expression فھم یوزعون would mean, they were formed into separate groups or classes; (2) they were hindered from cruel and tyrannous acts; (3) they marched like an ordered and disciplined army; and (4) their first part was stopped so that their last part might join them. These words show that Solomon had a well-trained and disciplined army which had several separate and distinct departments.
طیر (birds) is the plural of طائر which is active participle from طار which means, it flew or moved in the air by means of wings. طیر besides meaning "birds" may also apply to swift animals such as horses, etc. طیار (tayyar) which is an intensive form of طائر signifies a sharp-spirited and quick-footed horse that runs so fast that it seems to be flying (Lane). See also 3:50; 7:132 & 17:14.
جن (jinn) is derived from جن (janna). جنه means, it concealed, veiled, covered or protected him. جن means, the darkness of night or its intense darkness; such beings as keep aloof from the people as if remaining concealed, i.e. big people (Lane). Jinn in the present verse may represent mountain or wild people who had not till then been subjugated.
Commentary:
The verse under comment should be read along with 21:83; 34:13 & 38:38. It seems to refer to the military personnel of Solomon’s army. The three words جن (jinn), انس (men) and طیر (birds) may represent three departments of his army. In the present verse and in 34:13, the word جن (jinn) has been used to represent a particular section of the army while in 21:83 & 38:38, the word شیاطین has been used to represent the same class. It seems that Solomon had subdued and subjugated some wild tribes, this approximately being the sense of both the words جن and شیاطین who formed an integral part of his army and did sundry other difficult tasks for him.
The word طیر denoting swift-footed horses may represent Solomon’s cavalry. This meaning of the word finds corroboration in 38:32-34 where Solomon has been stated to possess great love for horses. Thus whereas جن (jinn) and انس(men) represented two sections of Solomon’s infantry, طیر (birds) stood for his cavalry. But if طیر may be taken to mean 'birds' then it would signify birds which Solomon employed for carrying messages. Thus they also formed a very useful and necessary adjunct to his army.
But these three words may also have been used in a metaphorical sense signifying respectively "big men," "ordinary men" and "highly spiritual men." In this sense of the words the verse would mean that while on military expeditions Solomon had all these three classes of men with him because they all had their usefulness.
a
38:19, 20.
2153
'Jinn' here may signify mountain or wild tribes. The verse under comment should be read along with vv. 21:83; 34:13 and 38:38. It seems to refer to the military personnel of Solomon’s army. The three words—Jinn, Ins (men) and Tair (birds)—may represent three departments of his army. In the present verse and in 34:13, the word Jinn has been used to represent a particular section of the army while in 21:83 and 38:38, the word Shayatin has been used to represent the same class. It seems that Solomon had subdued and subjugated some wild tribes, this approximately being the sense of both the words, Jinn and Shayatin, who formed an integral part of his army and did sundry, other hard tasks for him. The word Tair denoting swift-footed horses may represent Solomon’s cavalry. This meaning of the word finds corroboration in 38:32-34 where Solomon has been stated to possess great love for horses. Thus whereas Jinn and Ins (men) represented
2154
Tair, besides meaning 'birds,' may also apply to swift-footed animals such as horses, etc. Tayyar which is an intensive form of Ta’ir signifies a sharp-spirited and quick-footed horse which runs so fast that it seems to be flying (Lane & Lisan).
2155
Waza‘a means, he stopped the first part of the army so that their last part may join them. Huwa Yada‘ul-Jaisha means, he was arranging the soldiers in proper order and placing them in rows (Aqrab). The Quranic expression means: (1) They were formed into separate groups. (2) They marched like an ordered and disciplined army. (3) Their first part was stopped so that their last part might join them. These words show that Solomon had a well-trained and disciplined army which had several separate and distinct departments.
وَوَرِثَ سُلَیۡمٰنُ دَاوٗدَ ۖ وَقَالَ یٰۤاَیُّہَا النَّاسُ عُلِّمۡنَا مَنۡطِقَ الطَّیۡرِ وَاُوۡتِیۡنَا مِنۡ کُلِّ شَیۡءٍ ۖ اِنَّ ہٰذَا لَہُوَ الۡفَضۡلُ الۡمُبِیۡنُ
ہم دوسری جگہ لکھ چکے ہیں کہ طَیْرٌ کے معنے آسمانی پرواز کرنے والے لوگوں (یعنی برگزیدہ لوگوں ) کے ہوتے ہیں۔ وہی معنے اس جگہ پرندوں کے ہیں۔
Mantiq (Language) is derived from Nataqa which means, he spoke with sound and letters which made clear his meaning. Thus Nutq applies to both articulate and inarticulate speech and also to the condition of a thing which is as significant as articulate speech. It is external, viz. spoken words; and internal, viz. understanding. The word is also used with regard to animals and birds when the use is metaphorical (Mufradat). Birds and insects have their own means of communication. Migratory birds fly from one region to another with the change in weather. They fly in flocks and their flight is orderly. Similarly, ants live in communities and the bees have a well-regulated system of government. This could not be possible without there being some means of communication between them. This means of communication may be called their language. Prophets David and Solomon are here stated to have been taught the language of birds which may be taken as signifying that they had learnt how to make use
Important Words:
منطق (language) is derived from نطق which means, he spoke with sound and letters which made clear his meaning. نطق الکتابmeans, the book explained and made clear. Thus نطق (nutq) applies to both articulate and inarticulate speech and to the condition of a thing which is as significant as articulate speech. It is of two kinds: external, viz. spoken words; internal, viz. understanding. The word is also used with regard to animals and birds when the use is metaphorical (Aqrab & Mufradat).
For طیر (birds) see next verse.
Commentary:
Solomon was heir to both the temporal power and prophetic office and spiritual knowledge of his father, David. The word ورث (was heir) here has special reference to the spiritual heritage of David because whereas kingship and temporal power and property descend from father to son, prophethood does not. Birds and insects have their own means of communication. Migratory birds fly from one region to another with the change in weather. They fly in flocks and their flight is orderly. Similarly, ants live in communities and the bees have a well-regulated system of government. This could not be possible without there being some means of communication between them. This means of communication may be called their language. Prophets David and Solomon are stated here to have been taught the language of birds which may be taken as signifying that they had learnt how to make use of birds. The art of using birds for carrying messages from one place to another had been very much developed by Solomon and frequent use of it made in the management of the far-flung empire over which he ruled.
If the word طیر be taken to signify righteous men (3:50) who soar high into the spiritual firmament and attain nearness to God, the words "we have been taught the language of birds" would mean that David and Solomon knew the language in which God’s Elect speak i.e. they possessed the wisdom and knowledge that is given to highly spiritual men.
The expression "and we have had everything bestowed upon us," means that all things that were necessary to make the Israelites a strong and prosperous people were bestowed upon them in the reigns of David and Solomon. It clearly does not mean that every existing thing was given to them. The words point to no exclusive prerogative of these two Prophets. Identical words have been used with regard to the Queen of Saba’ (27:24).
1
ہم دوسری جگہ لکھ چکے ہیں کہ طَیْرٌ کے معنے آسمانی پرواز کرنے والے لوگوں (یعنی برگزیدہ لوگوں ) کے ہوتے ہیں۔ وہی معنے اس جگہ پرندوں کے ہیں۔
2823A
Important Words:
منطق (language) is derived from نطق which means, he spoke with sound and letters which made clear his meaning. نطق الکتابmeans, the book explained and made clear. Thus نطق (nutq) applies to both articulate and inarticulate speech and to the condition of a thing which is as significant as articulate speech. It is of two kinds: external, viz. spoken words; internal, viz. understanding. The word is also used with regard to animals and birds when the use is metaphorical (Aqrab & Mufradat).
For طیر (birds) see next verse.
Commentary:
Solomon was heir to both the temporal power and prophetic office and spiritual knowledge of his father, David. The word ورث (was heir) here has special reference to the spiritual heritage of David because whereas kingship and temporal power and property descend from father to son, prophethood does not. Birds and insects have their own means of communication. Migratory birds fly from one region to another with the change in weather. They fly in flocks and their flight is orderly. Similarly, ants live in communities and the bees have a well-regulated system of government. This could not be possible without there being some means of communication between them. This means of communication may be called their language. Prophets David and Solomon are stated here to have been taught the language of birds which may be taken as signifying that they had learnt how to make use of birds. The art of using birds for carrying messages from one place to another had been very much developed by Solomon and frequent use of it made in the management of the far-flung empire over which he ruled.
If the word طیر be taken to signify righteous men (3:50) who soar high into the spiritual firmament and attain nearness to God, the words "we have been taught the language of birds" would mean that David and Solomon knew the language in which God’s Elect speak i.e. they possessed the wisdom and knowledge that is given to highly spiritual men.
The expression "and we have had everything bestowed upon us," means that all things that were necessary to make the Israelites a strong and prosperous people were bestowed upon them in the reigns of David and Solomon. It clearly does not mean that every existing thing was given to them. The words point to no exclusive prerogative of these two Prophets. Identical words have been used with regard to the Queen of Saba’ (27:24).
2152
Mantiq (Language) is derived from Nataqa which means, he spoke with sound and letters which made clear his meaning. Thus Nutq applies to both articulate and inarticulate speech and also to the condition of a thing which is as significant as articulate speech. It is external, viz. spoken words; and internal, viz. understanding. The word is also used with regard to animals and birds when the use is metaphorical (Mufradat). Birds and insects have their own means of communication. Migratory birds fly from one region to another with the change in weather. They fly in flocks and their flight is orderly. Similarly, ants live in communities and the bees have a well-regulated system of government. This could not be possible without there being some means of communication between them. This means of communication may be called their language. Prophets David and Solomon are here stated to have been taught the language of birds which may be taken as signifying that they had learnt how to make use
اَوَلَمۡ یَرَوۡا اِلَی الطَّیۡرِ فَوۡقَہُمۡ صٰٓفّٰتٍ وَّیَقۡبِضۡنَ ۚ مَا یُمۡسِکُہُنَّ اِلَّا الرَّحۡمٰنُ ۚ اِنَّہٗ بِکُلِّ شَیۡءٍۭ بَصِیۡرٌ
یعنی زلزلوں سے اور بیماریوں سے اس نے تم کو محفوظ کیا ہوا ہے۔ ورنہ پرندے آسمان پر اڑتے ہوئے انتظار کر رہے ہیں کہ تم پر عذاب آئے اور وہ جھپٹ کر تمہاری لاشیں کھائیں۔
16:80.
If the disbelievers continue to oppose Truth, they will be destroyed by famines, earthquakes; particularly by wars, and the birds of the skies will feast upon their dead bodies (16:80). See also note {1880} in "The Larger Edition of the Commentary."
16:80.
Commentary:
The verse as the context shows, refers to Divine punishment that is in store for disbelievers. It purports to say that if they continue to oppose truth, they will be destroyed by famines, earthquakes and particularly by wars, and the birds of the skies will feast on their dead bodies. The Merciful God grants them respite that they might accept the Heavenly Message and save themselves from Divine punishment. See also 16:80.
a
16:80.
1452
如果不信者继续反对真理, 他们将毁于饥荒、地震, 尤其是毁于战争, 天上的飞鸟将以他们的尸体为美餐 (16:80)。另见 《大版本的注释本》中第1880条注。
1
یعنی زلزلوں سے اور بیماریوں سے اس نے تم کو محفوظ کیا ہوا ہے۔ ورنہ پرندے آسمان پر اڑتے ہوئے انتظار کر رہے ہیں کہ تم پر عذاب آئے اور وہ جھپٹ کر تمہاری لاشیں کھائیں۔
b
16:80.
4298
Commentary:
The verse as the context shows, refers to Divine punishment that is in store for disbelievers. It purports to say that if they continue to oppose truth, they will be destroyed by famines, earthquakes and particularly by wars, and the birds of the skies will feast on their dead bodies. The Merciful God grants them respite that they might accept the Heavenly Message and save themselves from Divine punishment. See also 16:80.
a
16:80.
3083
If the disbelievers continue to oppose Truth, they will be destroyed by famines, earthquakes; particularly by wars, and the birds of the skies will feast upon their dead bodies (16:80). See also note {1880} in "The Larger Edition of the Commentary."