قَوۡلِ
Appears 28 times in Quran
Derived Words (15)
Words derived from the stem "قَوۡلِ".
- in speech
- speak
- speaks
- with the word
- empty saying
- the word of
- word
- to their speech
- thou speakest aloud
- pure speech
- the uttering of unseemly speech in public
- matters
- speech
- words
- her words
- their saying
- they say
- uttering
Occurrences in Quran
Found 28 verses containing "قَوۡلِ".
وَقَالَتِ الۡیَہُوۡدُ لَیۡسَتِ النَّصٰرٰی عَلٰی شَیۡءٍ وَّقَالَتِ النَّصٰرٰی لَیۡسَتِ الۡیَہُوۡدُ عَلٰی شَیۡءٍ وَّہُمۡ یَتۡلُوۡنَ الۡکِتٰبَ ۗ کَذٰلِکَ قَالَ الَّذِیۡنَ لَا یَعۡلَمُوۡنَ مِثۡلَ قَوۡلِہِمۡ ۚ فَاللّٰہُ یَحۡکُمُ بَیۡنَہُمۡ یَوۡمَ الۡقِیٰمَۃِ فِیۡمَا کَانُوۡا فِیۡہِ یَخۡتَلِفُوۡنَ
5:69.
5:69.
Shai’ means, a thing; anything good; concern; what is willed (Lane).
Nothing is more foreign to the whole spirit of Islam than opposition to truth. Islam teaches that all faiths possess certain truths and a religion is called true not because it has a monopoly of truth but because it possesses the whole truth and is free from all forms of untruth. While claiming to be a perfect and complete religion, Islam frankly acknowledges the truths and virtues other faiths possess.
5:69.
5:69.
Important Words:
الیھود (the Jews) signifies the followers of Moses or of what is known as Judaism. The word as already explained is either derived from ھاد which means, he turned to God or to the truth with repentance (Aqrab); or it is derived from یھودا (Judah) who was one of the sons of Jacob. As the descendants of یھودا formed an independent kingdom at Jerusalem which became the religious centre of the Jews, therefore the Jewish religion came to be known as Judaism and the people professing that religion as یھود or Jews (Enc. Brit. under the word Jews. See also 2:63 and 2:112).
یتلون (they read) is derived from تلا which means: (1) he followed; (2) he read or recited (Aqrab). The Quran says والقمراذا تلاھاi.e. by the moon when it follows the sun; and again یتلوا علیھم آیاته i.e. the Prophet reads or recites to them God’s Signs. In the present verse the word یتلون may be taken to signify either of these two senses, i.e. they both read the same Book or they both follow the same Book. See also 2:103.
Commentary:
Nothing is more foreign to the spirit of Islam than opposition to truth, wherever it may happen to be. Islam teaches that all faiths possess certain truths and the true religion is so called not because it has a monopoly of truth, but because it possesses all truth and is free from all defects. While, therefore, claiming to be a perfect and complete religion, Islam does not denounce other faiths but frankly acknowledges the truths and the virtues they possess. If this golden principle of Islam be properly understood and appreciated, much existing religious rancour and bitterness would disappear. But unfortunately, there is a general tendency among the followers of different religious systems to refuse to acknowledge the truth found in faiths, other than their own. The Quran declares this attitude of mind to be the result of lack of knowledge and wisdom, and this verse strongly condemns Jews and Christians for refusing to see any good whatever in the rival faith, in spite of the fact that they have a good deal in common, being the followers of the same Book—the Bible.
b
5:69.
c
5:69.
a
5:69.
b
5:69.
120
Important Words:
الیھود (the Jews) signifies the followers of Moses or of what is known as Judaism. The word as already explained is either derived from ھاد which means, he turned to God or to the truth with repentance (Aqrab); or it is derived from یھودا (Judah) who was one of the sons of Jacob. As the descendants of یھودا formed an independent kingdom at Jerusalem which became the religious centre of the Jews, therefore the Jewish religion came to be known as Judaism and the people professing that religion as یھود or Jews (Enc. Brit. under the word Jews. See also 2:63 and 2:112).
یتلون (they read) is derived from تلا which means: (1) he followed; (2) he read or recited (Aqrab). The Quran says والقمراذا تلاھاi.e. by the moon when it follows the sun; and again یتلوا علیھم آیاته i.e. the Prophet reads or recites to them God’s Signs. In the present verse the word یتلون may be taken to signify either of these two senses, i.e. they both read the same Book or they both follow the same Book. See also 2:103.
Commentary:
Nothing is more foreign to the spirit of Islam than opposition to truth, wherever it may happen to be. Islam teaches that all faiths possess certain truths and the true religion is so called not because it has a monopoly of truth, but because it possesses all truth and is free from all defects. While, therefore, claiming to be a perfect and complete religion, Islam does not denounce other faiths but frankly acknowledges the truths and the virtues they possess. If this golden principle of Islam be properly understood and appreciated, much existing religious rancour and bitterness would disappear. But unfortunately, there is a general tendency among the followers of different religious systems to refuse to acknowledge the truth found in faiths, other than their own. The Quran declares this attitude of mind to be the result of lack of knowledge and wisdom, and this verse strongly condemns Jews and Christians for refusing to see any good whatever in the rival faith, in spite of the fact that they have a good deal in common, being the followers of the same Book—the Bible.
b
5:69.
c
5:69.
136
Shai’ means, a thing; anything good; concern; what is willed (Lane).
Nothing is more foreign to the whole spirit of Islam than opposition to truth. Islam teaches that all faiths possess certain truths and a religion is called true not because it has a monopoly of truth but because it possesses the whole truth and is free from all forms of untruth. While claiming to be a perfect and complete religion, Islam frankly acknowledges the truths and virtues other faiths possess.
وَقَالَ الَّذِیۡنَ لَا یَعۡلَمُوۡنَ لَوۡلَا یُکَلِّمُنَا اللّٰہُ اَوۡ تَاۡتِیۡنَاۤ اٰیَۃٌ ۗ کَذٰلِکَ قَالَ الَّذِیۡنَ مِنۡ قَبۡلِہِمۡ مِّثۡلَ قَوۡلِہِمۡ ۘ تَشٰبَہَتۡ قُلُوۡبُہُمۡ ۗ قَدۡ بَیَّنَّا الۡاٰیٰتِ لِقَوۡمٍ یُّوۡقِنُوۡنَ
6:38; 20:135; 21:6; 43:54.
قوم کے معنے عربی زبان میں صرف ایک نسل کے انسانوں کے نہیں ہوتے بلکہ اعوان اور انصار کی جماعت کے بھی ہوتے ہیں۔ خواہ دنیوی وجوہ سے تعلق رکھتے ہوں یا دینی یا علمی یا کسی اور وجہ سے۔ تاج العروس میں لکھا ہے اَلْقَوْمُ: اَلْجَمَاعَۃُ مِنَ الرِّجَالِ وَالنِّسَآءِ لِاَنَّ قَوْمَ کُلِّ رَجُلٍ شِیْعَتُہٗ وَعَشِیْرَتُہٗ یعنی قوم کے معنے مردوں اور عورتوں کی ایک جماعت کے ہوتے ہیں کیونکہ قوم انسان کے رشتہ داروں یا اس کے مددگاروں اور ہم خیال لوگوں کی جماعت کا نام ہے۔ پس قوم کا ترجمہ اس جگہ ’’ایسے لوگوں‘‘ کے الفاظ سے کیا گیا ہے۔ کیونکہ اردو میں ایسا کوئی لفظ نہیں جو سیاس
6:38; 20:135; 21:6; 43:54.
It may be noted that whenever disbelievers are spoken of as demanding a Sign, the word "Sign" means either a Sign of their own devising or a Sign of punishment (6:38; 13:28; 20:134, 135; 21:6; 29:51).
6:38; 20:134; 21:6; 43:54.
This verse refers to two very unreasonable demands of the People of the Book—Jews and Christians: (1) That God should speak to them directly and tell them that the Holy Prophet was His true Messenger; (2) That they should be shown Signs of their own devising.
In reply to the first demand, the Quran says that only ignorant people, unacquainted with the ways of God, make such a demand. This demand was made in the time of all the previous Prophets and was rejected as foolish. So it was unreasonable on their part to demand from the Holy Prophet something which their own Prophets had not complied with.
In reply to their demand for a Sign, they are told that signs are sufficient for the guidance of right-minded people have already been shown and they could, if they so desired, profit by them, but nothing could avail an obstinate and perverse person. The fact that a demand for a Sign was made from the Holy Prophet does not show that no Signs had been shown by him. Indeed, if such a demand be considered as proof of the absence of Signs, no Prophet could be proved to have shown any Sign; for a similar demand was made from every Prophet of God, notably Jesus (Matt. 12:38, 39).
It may be also noted here that whenever disbelievers are spoken of as demanding an آیة or Sign, the word means either a Sign of their own devising or a Sign in the form of divine punishment (see 21:6, 7; 6:38-51; 13:28-33; 20:134, 135; 29:51).
c
6:38; 20:135; 21:6; 43:54.
2
قوم کے معنے عربی زبان میں صرف ایک نسل کے انسانوں کے نہیں ہوتے بلکہ اعوان اور انصار کی جماعت کے بھی ہوتے ہیں۔ خواہ دنیوی وجوہ سے تعلق رکھتے ہوں یا دینی یا علمی یا کسی اور وجہ سے۔ تاج العروس میں لکھا ہے اَلْقَوْمُ: اَلْجَمَاعَۃُ مِنَ الرِّجَالِ وَالنِّسَآءِ لِاَنَّ قَوْمَ کُلِّ رَجُلٍ شِیْعَتُہٗ وَعَشِیْرَتُہٗ یعنی قوم کے معنے مردوں اور عورتوں کی ایک جماعت کے ہوتے ہیں کیونکہ قوم انسان کے رشتہ داروں یا اس کے مددگاروں اور ہم خیال لوگوں کی جماعت کا نام ہے۔ پس قوم کا ترجمہ اس جگہ ’’ایسے لوگوں‘‘ کے الفاظ سے کیا گیا ہے۔ کیونکہ اردو میں ایسا کوئی لفظ نہیں جو سیاس
c
6:38; 20:134; 21:6; 43:54.
125
This verse refers to two very unreasonable demands of the People of the Book—Jews and Christians: (1) That God should speak to them directly and tell them that the Holy Prophet was His true Messenger; (2) That they should be shown Signs of their own devising.
In reply to the first demand, the Quran says that only ignorant people, unacquainted with the ways of God, make such a demand. This demand was made in the time of all the previous Prophets and was rejected as foolish. So it was unreasonable on their part to demand from the Holy Prophet something which their own Prophets had not complied with.
In reply to their demand for a Sign, they are told that signs are sufficient for the guidance of right-minded people have already been shown and they could, if they so desired, profit by them, but nothing could avail an obstinate and perverse person. The fact that a demand for a Sign was made from the Holy Prophet does not show that no Signs had been shown by him. Indeed, if such a demand be considered as proof of the absence of Signs, no Prophet could be proved to have shown any Sign; for a similar demand was made from every Prophet of God, notably Jesus (Matt. 12:38, 39).
It may be also noted here that whenever disbelievers are spoken of as demanding an آیة or Sign, the word means either a Sign of their own devising or a Sign in the form of divine punishment (see 21:6, 7; 6:38-51; 13:28-33; 20:134, 135; 29:51).
d
6:38; 20:135; 21:6; 43:54.
141
It may be noted that whenever disbelievers are spoken of as demanding a Sign, the word "Sign" means either a Sign of their own devising or a Sign of punishment (6:38; 13:28; 20:134, 135; 21:6; 29:51).
یَسۡتَخۡفُوۡنَ مِنَ النَّاسِ وَلَا یَسۡتَخۡفُوۡنَ مِنَ اللّٰہِ وَہُوَ مَعَہُمۡ اِذۡ یُبَیِّتُوۡنَ مَا لَا یَرۡضٰی مِنَ الۡقَوۡلِ ۚ وَکَانَ اللّٰہُ بِمَا یَعۡمَلُوۡنَ مُحِیۡطًا
4:82.
4:82.
4:82.
a
4:82.
b
4:82.
c
4:82.
وَکَذٰلِکَ جَعَلۡنَا لِکُلِّ نَبِیٍّ عَدُوًّا شَیٰطِیۡنَ الۡاِنۡسِ وَالۡجِنِّ یُوۡحِیۡ بَعۡضُہُمۡ اِلٰی بَعۡضٍ زُخۡرُفَ الۡقَوۡلِ غُرُوۡرًا ۚ وَلَوۡ شَآءَ رَبُّکَ مَا فَعَلُوۡہُ ۖ فَذَرۡہُمۡ وَمَا یَفۡتَرُوۡنَ
اصل لفظ کے معنے بُرے کے نہیں لیکن چونکہ وحی کا لفظ شیطان کے لئے آیا ہے اور اس آیت میں آگے آتا ہے کہ شیطان جھوٹی باتوں کا خیال پیدا کرتا ہے اس لئے ہم نے ترجمہ میں بُرے کا لفظ خیال سے پہلے بڑھا دیا ہے۔
25:32.
The words, men and jinn, which occur in many verses of the Qur’an do not signify two different species of God’s creatures, but two classes of human beings; "men" denoting the masses or the common folk, and "jinn" standing for the big people who often remain aloof from the common people and do not mix with them, practically remaining hidden from public gaze.
25:32.
Important Words:
زخرف (gilded). They say زخرف البیت i.e. he adorned, decorated or embellished the house. زخرف الکلام means, he arranged or put into a right state the speech or language; he embellished it with lies, etc. زخرف means, gold; any ornament or decoration or embellishment; also anything adorned, decorated or embellished; anything embellished with false colouring or with lies (Aqrab).
For غرورا (in order to deceive) see 4:121.
Commentary:
The words, men and jinn, which occur in many verses of the Quran do not refer to two different species of God’s creatures, but only to two classes of human beings, i.e. "men" denoting the masses or the common folk, and jinn standing for the big people who often remain aloof from the common people and do not mix with them, practically remaining concealed from public gaze. See also 6:101.
Those of the common people and the big people who lead the opposition to the Prophets of God have been styled Shayatin (evil ones), for an explanation of which see note on 2:15. This word shows that those who lead lives of sin before the advent of a Prophet generally increase in sinfulness as a punishment for their evil deeds, so that when a Prophet makes his appearance, they assume the role of arch-enemies to him and become leaders of opposition. It is a law of God, in both the physical and spiritual worlds, that the powers of man develop in the direction in which they are exercised. So, as such men employ their powers in the wrong way, the result is that at the advent of a Prophet they become still greater sinners and become leaders of men in opposing the truth. Again, in order to augment their mischief, these leaders suggest, as hinted in the words, gilded speech, such arguments to one another as appear to be sound and true but are really false and hollow, and their object in suggesting such things is to deceive the weak-minded.
c
25:32.
455
“人 和 جِنّ (Jinn, 精纳)” 这些字, 在 «古兰经» 许多经文中出现, 并不意指安拉的两种不同创造物, 而是指两类人; “人” 指的是群众或一般人, 而 “精纳” 代表大人物, 他们常常脱离老百姓, 不同他们混在一起, 实际上大家老是见不到他们。
3
اصل لفظ کے معنے بُرے کے نہیں لیکن چونکہ وحی کا لفظ شیطان کے لئے آیا ہے اور اس آیت میں آگے آتا ہے کہ شیطان جھوٹی باتوں کا خیال پیدا کرتا ہے اس لئے ہم نے ترجمہ میں بُرے کا لفظ خیال سے پہلے بڑھا دیا ہے۔
a
25:32.
854
Important Words:
زخرف (gilded). They say زخرف البیت i.e. he adorned, decorated or embellished the house. زخرف الکلام means, he arranged or put into a right state the speech or language; he embellished it with lies, etc. زخرف means, gold; any ornament or decoration or embellishment; also anything adorned, decorated or embellished; anything embellished with false colouring or with lies (Aqrab).
For غرورا (in order to deceive) see 4:121.
Commentary:
The words, men and jinn, which occur in many verses of the Quran do not refer to two different species of God’s creatures, but only to two classes of human beings, i.e. "men" denoting the masses or the common folk, and jinn standing for the big people who often remain aloof from the common people and do not mix with them, practically remaining concealed from public gaze. See also 6:101.
Those of the common people and the big people who lead the opposition to the Prophets of God have been styled Shayatin (evil ones), for an explanation of which see note on 2:15. This word shows that those who lead lives of sin before the advent of a Prophet generally increase in sinfulness as a punishment for their evil deeds, so that when a Prophet makes his appearance, they assume the role of arch-enemies to him and become leaders of opposition. It is a law of God, in both the physical and spiritual worlds, that the powers of man develop in the direction in which they are exercised. So, as such men employ their powers in the wrong way, the result is that at the advent of a Prophet they become still greater sinners and become leaders of men in opposing the truth. Again, in order to augment their mischief, these leaders suggest, as hinted in the words, gilded speech, such arguments to one another as appear to be sound and true but are really false and hollow, and their object in suggesting such things is to deceive the weak-minded.
a
25:32.
900
The words, men and jinn, which occur in many verses of the Qur’an do not signify two different species of God’s creatures, but two classes of human beings; "men" denoting the masses or the common folk, and "jinn" standing for the big people who often remain aloof from the common people and do not mix with them, practically remaining hidden from public gaze.
۞ لَّا یُحِبُّ اللّٰہُ الۡجَہۡرَ بِالسُّوۡٓءِ مِنَ الۡقَوۡلِ اِلَّا مَنۡ ظُلِمَ ۚ وَکَانَ اللّٰہُ سَمِیۡعًا عَلِیۡمًا
伊斯兰教不准许穆斯林公然说别人的坏话。但是受冤枉的人如果真的被人侵犯时, 他可以大声叫唤, 使其他的人能来帮助他。他也可在法庭上伸冤。但他不应该到处向人们一一去诉苦或发牢骚。
Islam does not allow Muslims to speak ill of other people in public, but he who is wronged may cry aloud when he is actually being transgressed against, so that other men may come to his help. He may as well seek redress in a law court, but should not go about complaining to all and sundry.
Commentary:
Islam does not allow Muslims to speak ill of a man in public, but he who is wronged may cry aloud when he is actually being transgressed against, so that other men may come to his help. He may as well seek redress in a law court. But he should not go about complaining to all and sundry, because that is calculated to create ill-will and bad blood and may disturb public peace which the Quran in no case countenances.
The words, Allah is All-Hearing, All-Knowing, have been added to point out that even for a man who is wronged, it is better to act patiently and refrain from speaking ill of anyone. He may either go to a law court or pray to God and seek justice and solace from Him.
354
伊斯兰教不准许穆斯林公然说别人的坏话。但是受冤枉的人如果真的被人侵犯时, 他可以大声叫唤, 使其他的人能来帮助他。他也可在法庭上伸冤。但他不应该到处向人们一一去诉苦或发牢骚。
612
Commentary:
Islam does not allow Muslims to speak ill of a man in public, but he who is wronged may cry aloud when he is actually being transgressed against, so that other men may come to his help. He may as well seek redress in a law court. But he should not go about complaining to all and sundry, because that is calculated to create ill-will and bad blood and may disturb public peace which the Quran in no case countenances.
The words, Allah is All-Hearing, All-Knowing, have been added to point out that even for a man who is wronged, it is better to act patiently and refrain from speaking ill of anyone. He may either go to a law court or pray to God and seek justice and solace from Him.
691
Islam does not allow Muslims to speak ill of other people in public, but he who is wronged may cry aloud when he is actually being transgressed against, so that other men may come to his help. He may as well seek redress in a law court, but should not go about complaining to all and sundry.
فَبِمَا نَقۡضِہِمۡ مِّیۡثٰقَہُمۡ وَکُفۡرِہِمۡ بِاٰیٰتِ اللّٰہِ وَقَتۡلِہِمُ الۡاَنۡۢبِیَآءَ بِغَیۡرِ حَقٍّ وَّقَوۡلِہِمۡ قُلُوۡبُنَا غُلۡفٌۢ ۚ بَلۡ طَبَعَ اللّٰہُ عَلَیۡہَا بِکُفۡرِہِمۡ فَلَا یُؤۡمِنُوۡنَ اِلَّا قَلِیۡلًا
اس جگہ سب نبیوں کے قتل کا ذکر ہے اور سب تاریخیں اس پر متفق ہیں کہ سب نبیوں کو انہوں نے قتل نہیں کیا۔ پس اس جگہ قتل کے ارادہ کا ذکر ہے اور مصدر یا فعل کبھی مکمل ہوتا ہے۔ کبھی ادھورا اور دونوں کے لئے ایک لفظ بولا جاتا ہے۔ پس اس جگہ بھی قتل سے مراد قتل کا ارادہ یا ایسی تکلیفیں ہیں جن کا نتیجہ بعض دفعہ قتل ہوتا ہے۔
5:14.
3:182.
2:89.
2:89; 16:109; 83:15.
See {27}.
5:14.
3:182.
2:89.
2:89; 16:109; 83:15.
Important Words:
طبع (sealed) is similar to ختم for which see 2:8. طبع means, he sealed, stamped, imprinted or impressed (Lane).
غلف (wrapped in covers). See 2:89.
Commentary:
See 2:8; 2:62; 2:89.
a
5:14
b
3:182.
c
2:89.
d
2:89; 16:109; 83:15.
2
اس جگہ سب نبیوں کے قتل کا ذکر ہے اور سب تاریخیں اس پر متفق ہیں کہ سب نبیوں کو انہوں نے قتل نہیں کیا۔ پس اس جگہ قتل کے ارادہ کا ذکر ہے اور مصدر یا فعل کبھی مکمل ہوتا ہے۔ کبھی ادھورا اور دونوں کے لئے ایک لفظ بولا جاتا ہے۔ پس اس جگہ بھی قتل سے مراد قتل کا ارادہ یا ایسی تکلیفیں ہیں جن کا نتیجہ بعض دفعہ قتل ہوتا ہے۔
d
5:14.
e
3:182.
f
2:89.
g
2:89; 16:109; 83:15.
619
Important Words:
طبع (sealed) is similar to ختم for which see 2:8. طبع means, he sealed, stamped, imprinted or impressed (Lane).
غلف (wrapped in covers). See 2:89.
Commentary:
See 2:8; 2:62; 2:89.
d
5:14.
e
3:182.
f
2:89.
g
2:89; 16:109; 83:15.
695
See {27}.
وَبِکُفۡرِہِمۡ وَقَوۡلِہِمۡ عَلٰی مَرۡیَمَ بُہۡتٰنًا عَظِیۡمًا
犹太人指责玛尔彦私通 (“Jewish life of Jesus” by Panther)。犹太人为指责玛尔彦而捏造的 “一个诽谤”, 清楚地证明伊撒是没有通过父亲的媒介而出生的。因为假如伊撒是有父亲的话, 那么, 犹太人造出来指责玛尔彦的话, 有什么 “诽谤” 可言呢? 仅仅为了伊撒的主张而辱骂她, 决不能叫做诽谤。«古兰经» 有些经文中说伊撒的母亲是一个正直的女人以驳斥这一指责。(3:43; 5:76)
دیکھو نوٹ آیت نمبر۱۵۴
The Jews accused Mary of fornication ("Jewish Life of Jesus" by Panther). The fact that the Jews uttered "a calumny" against Mary constitutes clear evidence of the fatherless birth of Jesus. For, if Jesus had a father, what "calumny" was it that the Jews uttered against Mary? Merely taunting her for the claims made by Jesus could in no sense be called a calumny. Elsewhere, the Qur’an refutes this charge by saying that the mother of Jesus was a righteous woman (3:43; 5:76).
Commentary:
The fact that the Jews uttered "a calumny" against Mary constitutes a clear evidence of the fatherless birth of Jesus. For if Jesus had a father, what "calumny" was it that the Jews uttered against Mary? Merely taunting her for the claims made by Jesus could in no sense be called a calumny. Elsewhere the Quran says that the mother of Jesus was a righteous woman and that Satan had no share in his birth (3:37:5:76).
356
犹太人指责玛尔彦私通 (“Jewish life of Jesus” by Panther)。犹太人为指责玛尔彦而捏造的 “一个诽谤”, 清楚地证明伊撒是没有通过父亲的媒介而出生的。因为假如伊撒是有父亲的话, 那么, 犹太人造出来指责玛尔彦的话, 有什么 “诽谤” 可言呢? 仅仅为了伊撒的主张而辱骂她, 决不能叫做诽谤。«古兰经» 有些经文中说伊撒的母亲是一个正直的女人以驳斥这一指责。(3:43; 5:76)
3
دیکھو نوٹ آیت نمبر۱۵۴
620
Commentary:
The fact that the Jews uttered "a calumny" against Mary constitutes a clear evidence of the fatherless birth of Jesus. For if Jesus had a father, what "calumny" was it that the Jews uttered against Mary? Merely taunting her for the claims made by Jesus could in no sense be called a calumny. Elsewhere the Quran says that the mother of Jesus was a righteous woman and that Satan had no share in his birth (3:37:5:76).
696
The Jews accused Mary of fornication ("Jewish Life of Jesus" by Panther). The fact that the Jews uttered "a calumny" against Mary constitutes clear evidence of the fatherless birth of Jesus. For, if Jesus had a father, what "calumny" was it that the Jews uttered against Mary? Merely taunting her for the claims made by Jesus could in no sense be called a calumny. Elsewhere, the Qur’an refutes this charge by saying that the mother of Jesus was a righteous woman (3:43; 5:76).
وَقَوۡلِہِمۡ اِنَّا قَتَلۡنَا الۡمَسِیۡحَ عِیۡسَی ابۡنَ مَرۡیَمَ رَسُوۡلَ اللّٰہِ وَمَا قَتَلُوۡہُ وَمَا صَلَبُوۡہُ وَلٰکِنۡ شُبِّہَ لَہُمۡ ۚ وَاِنَّ الَّذِیۡنَ اخۡتَلَفُوۡا فِیۡہِ لَفِیۡ شَکٍّ مِّنۡہُ ۚ مَا لَہُمۡ بِہٖ مِنۡ عِلۡمٍ اِلَّا اتِّبَاعَ الظَّنِّ ۚ وَمَا قَتَلُوۡہُ یَقِیۡنًۢا
10:37; 53:29.
مَاصَلَبُوْهُ (Ma Salabu-hu) 的意思是, 他们并没有把他钉死在十字架上。صَلَبْ (Salab) 是一种大家都知道的处死法。他们说 صَلَبَ اللِّصَّ (Salabal-Lissa), 那就是说, 他把那窃贼钉死在十字架上。这节经文并未否认伊撒被钉在十字架上这一件事, 但否认他死在十字架上。
شُبِّهَ لَهُمْ (Shubbiha La-hum) 的意思是, 伊撒被得使犹太人看来像钉死在十字架上的那样;或者说伊撒的死对他们来说是一件含糊不清的事。شُبِّهَ عَلَيْهِ الْاَمْرُ (Shubbiha ‘Alaihil-Amru) 意为, 这件事弄得他疑惑不解, 踌躇不决。(Lane)
مَا قَتَلُوْهُ يَقِيْنًا (Ma Qatalu-hu Yaqinan) 意指: (1) 他们没有肯定地杀死了他; (2) 他们没有肯定它 (他们的猜想), 也就是说, 他们并未确实知道伊撒死在十字架上, 因此, 在他们思想上不能确信他们已真正杀死了他。此处 قَتَلُوْهُ (Qatalu-hu) 中的代词 هُ (hu) 指的是名词 ظَنّ (Zann, 猜想)。阿拉伯人说 قَتَلَ الشَّئَ خُبْرًا (Qatalash-Shai’a Khubran), 就是说, 他完全而肯定地知道了这件事, 以致排除了对这件事的一切怀疑的可能性。(Lane, Lisan 与 Mufradat) 从 «古兰经» 中可以清楚地看到, 伊撒并没有死在十字架上, 而是善终的。«福音» 书中所叙述的以下一些事实也给 «古兰经» 的看法提供了有力的证明:
1. 作为安拉的先知, 伊撒不可能死在十字架上, 因为按照 «圣经» 说, “绞死的人是上帝所憎恶的人。” (申命记: 21:23) 2. 他以极痛苦的心情向安拉祷告 “求你把这苦杯 (死在十字架上的) 移去;……” (马可, 14:36; 马太: 26:39; 路加, 22:42); 安拉听到了他的祈祷 (希伯来书 5:7)。3. 他曾经预言过, 像约拿 (犹努司) 那样活着出入鲸腹 (马太: 12:40), 他会留在墓穴中三天后能活着被挖掘出来。4. 他也曾经预言过, 他会去找到那十个失踪的以色列部落 (约拿, 10:16) 即使在伊撒的时候, 犹太人都相信这十个失踪的部落已散失在各地。(约拿7:34, 35) 5. 伊撒在十字架上只吊了大约三个小时 (约拿, 19:14) 一个正常体格的人在这样短的时间内不会死去的。6. 把他从十字架上取下后立刻刺穿了他的一肋, 血水流了出来, 这种迹象说明他肯定是活着的。(约拿, 19:34) 7. 犹太人自己也不能肯定伊撒是否已经死亡, 因为他们要比拉多 (Pilate) 派一个卫兵在他墓穴旁站岗以防止他的门徒夜间来把他偷走, 并且对他们的民众说, “他已从那些死人中间复活。” (马太, 27:64) 8. 所有«福音»书中找不到一份记录能确实证明伊撒从十字架上取下来或放入坟墓时目睹他已经死亡。而且, 在钉死在十字架的现场上没有一个门徒在场。当伊撒被带到刑场上时, 所有的门徒都逃走了。实际情况看来是这样: 比拉多的妻子大概做了个梦, 说 “你千万不要干涉那义人的事”, 比拉多相信伊撒是无辜的。因此他和苦修教会 (Essene Order) 的一个受人尊敬的会员亚利马太 (Arimaethia) 的约瑟夫商量想救伊撒的性命, 因为伊撒在受命作先知之前也是该会的会员。审判伊撒的日子是星期五。比拉多知道翌日是安息日, 被判死刑的人在日落后是不能留放在十字架上的, 因此他故意拖延审判的时间。最后他觉得不得不判伊撒死罪时, 在日落前只有三小时的时候才判决。这样他可以肯定一个健康正常的人留在十字架上这样短的时间内是不会死的。他又特别照顾, 给伊撒喝了混有 “没药” (请看下面注①)的酒或醋使他减轻对痛楚的感觉。吊了三小时后把他从十字架上放下时, 失去了知觉 (可能是给他吃了药醋的影响), 比拉多很快答应了亚利马太的约瑟夫的请求, 把伊撒的身躯交给了他。不像和他一起吊的那两个罪犯那样, 伊撒的骨头没有断碎。约瑟夫把他安置在一块岩石侧面开劈出来的一个宽敞的地方。医生没有作尸体解剖, 没有听诊器的检验, 也没有审问最后和伊撒在一起的那些人所提供的证明。斯潘塞•刘易斯 (H.Spencer Lewis) 著 «耶稣的神秘生活» 9.大家知道有一种油膏叫伊撒油膏 (مَرْهَم عِيْسَى, Marham-e-‘Isa), 是调制来涂在伊撒伤口上的。他由亚利马太的约瑟夫和尼可德默斯 (Nicodemus) 护理和照顾。后者也是苦修教会中一位非常有学识和受人高度尊敬的会员。10. 创伤充分医好之后, 他离开了那个墓穴, 同他的几个门徒见了面, 一起吃了东西, 并从耶路撒冷一直走到加利利。(«路加», 24:39-43) 11. «十字架受刑目睹记» 一书最初是1873年在美国出版的。该书是从用拉丁文写的一封古老的信的抄件译成英文的。那封信是耶路撒冷的苦修兄弟会在伊撒受刑后七年写给亚历山大里亚的该会分会的一个会员的。这本书有力地证明伊撒从十字架上取下时是活的这一看法。该书详细叙述了如何导致受十字架刑、十字架刑场的各种情景以及其后所发生的等等事情的所有情况。请看这一注解书的大版本。
犹太人中盛行着关于传说伊撒被钉在十字架上的两种不同看法。有些人认为他被杀死后他的尸体才被挂在十字架上的, 而另一些人的看法是, 他是被钉死在十字架上的。前一种看法可以在 «使徒行传» 5:30中看出, 在那节经文中, 我们可以看到 “你们把他杀死并挂在树上”。«古兰经» 驳斥这两种看法说, “他们没有杀害他, 也没有使他死在十字架上。” «古兰经» 首先否定以任何方式杀死伊撒, 然后否定把他杀死在十字架上的这种特殊的方式。它并不否认伊撒被挂在十字架上; 它只是否认他死在十字架上。
注
①：中药名。见 («辞海» 没药树): 橄榄科。小乔木, 枝上有棘刺。复叶, 小叶三片, 广披针形或卵圆形。夏季开花, 花白色, 总状花序。核果球形, 主产于非洲东南部, 阿拉伯半岛, 等地亦有分布。有树皮渗出的树脂、油胶于空气中变成红棕色而坚硬的圆块, 称为 “没药”, 中医学上入药, 性平、味苦, 功能活血散瘀、消肿止痛, 主治痈疽肿痛、跌打损伤等症。
مطلب یہ کہ مسیح کو صلیب پر لٹکانے کے بعد اس کے بے ہوش ہو جانے کی وجہ سے بعض لوگوں نے خیال کیا کہ وہ صلیب پر مر گئے ہیں۔ عربی میں صَلَبَ کا لفظ صلیب پر چڑھانے اور ہڈیاں توڑنے کے لئے استعمال ہوتا ہے چونکہ مسیحؑ کی ہڈیاں نہیں توڑی گئیں اس لئے مَاصَلَبُوْہُ کہا گیا ہے۔
یعنی تمام حالات صلیب پر مرنے کے خلاف تھے مگر چونکہ یہود کا دل چاہتا تھا کہ مسیحؑ صلیب پر مریں۔ اس لئے اپنے ہی وہم کا شکار ہو کر وہ مسیحؑ کی صلیبی موت پر یقین لاتے رہے۔
قَتَلَ الشَّیْئَ خُبْرًا کے معنے یہ بھی ہیں اَحَاطَ بِہٖ عِلْمًا (اقرب)کہ کسی چیز کو علم کے لحاظ سے پوری طرح سمجھ لیا۔ پس مَاقَتَلُوْہُ یَقِیْنًا کے معنے ہونگے انہوں نے اس واقعہ کی اصلیت کو پوری طرح نہیں سمجھا۔ اور نہ اپنے ظن کو یقین کے ساتھ بدلا۔ اسی طرح اس آیت کے ایک معنے یہ ہیں کہ یہ یقینی بات ہے کہ یہودیوں نے حضرت عیسیٰ علیہ السلام کو قتل نہیں کیا۔
10:37; 53:29.
Ma Salabu-hu means, they did not cause his death on the cross. Salab being a well-known manner of killing. They say Salabul-Lissa, i.e. he put the thief to death by putting him on the cross. The verse does not deny the fact of Jesus’s being nailed to the cross but denies his having died on it.
The words Shubbiha La-hum mean, Jesus was made to appear to the Jews like one crucified; or the matter of the death of Jesus became obscure or dubious to them. Shubbiha ‘Alaihil-Amru means, the matter was rendered confused, obscure or dubious to him (Lane).
The expression, Ma Qatalu-hu Yaqinan, means, (1) they did not kill him for certain; (2) they did not convert it (their conjecture) into certainty, i.e. their knowledge about the death of Jesus on the cross was not so certain as to have left no doubt in their minds that they had really killed him. In this case the pronoun hu in Qatalu-hu would refer to the noun Zann (conjecture). The Arabs say Qatalash-Shai’a Khubran, i.e. he acquired full and certain knowledge of the thing so as to dispel all possibility of doubt about it (Lane, Lisan & Mufradat). That Jesus did not die on the cross but died a natural death is clear from the Qur’an. The following facts, as narrated in the Gospels themselves lend powerful support to the Quranic version:
1. Being a Divine Prophet Jesus could not have died on the cross because according to the Bible "he that is hanged is accursed of God" (Deut. 21:23).
2. He had prayed to God in great agony to "take away this cup (of deat
10:37; 53:29.
Important Words:
ماقتلوہ (they slew him not). قتله means, he slew him by striking him with a sword or with a stone or by poison or by any other means. See also 2:62 & 4:158.
ماقتلوہ یقینا (they did not convert this conjecture into certainty) is a peculiar Arabic idiom. The Arabs say قتل الشیء خبرا (lit. he killed the thing with certainty of knowledge and proper examination), i.e. he acquired full and thorough knowledge of the thing so as to dispel all possibility of doubt. So the words ما قتلوہ یقینا would mean, their knowledge regarding it was not comprehensive, or they did not know it for certain that he had been killed, or they did not convert this (conjecture of theirs) into certainty, meaning that they were not sure and they did not make sure whether Jesus died on the cross or not. In this case, the pronoun in قتلوہ would refer to the noun ظن (a conjecture) immediately preceding it (Lane, Aqrab, Mufradat & Lisan).
In plain English, the words would mean that their knowledge about the death of Jesus on the cross was not so full and comprehensive as to have attained the stage of certainty. The expression may also mean that they certainly did not slay him or that they did not kill him as a certainty, i.e. they did not execute him in such a way as definitely assure themselves that life had indeed become extinct in him.
ما صلبوه (nor crucified him). The word صلبوا is from the root صلب. They say صلب الشیء i.e. he burned the thing. صلب العظامmeans, he extracted the marrow out of the bones. صلب اللص means, he crucified the thief, i.e. he put him to death in a certain well-known manner (Lane & Aqrab). In crucifixion one was nailed to a framework made in the form of a cross and, being kept without food and drink, slowly died of pain, hunger, fatigue and exposure.
شبه لھم (he was made to appear to them like one crucified). شبھه إیاہ means, he made it or him to be like it or him, or he made it or him to resemble it or him. شبه علیه الامر means, the matter was rendered confused, obscure or dubious to him. شبه علیه الامرmeans, he rendered the matter confused to him (by making it to appear like some other thing); he rendered it confused, obscure or dubious to him (Lane & Aqrab).
Commentary:
This and the preceding verse mention two main objections of the Jews against Jesus: (1) his alleged illegitimate birth, and (2) his supposed death on the cross which, according to Jewish Law, was an accursed death (Deut. 21:23). The words, We did kill the Messiah, Jesus, Son of Mary—the Messenger of Allah, are spoken ironically and tauntingly, meaning, "we have killed Jesus who posed as the Messiah and a Messenger of God."
The argument of the Jews was that because Jesus died on the cross, he could not be a true Prophet according to Jewish Law. The inference was based on their sacred Scriptures; for, according to the Bible, he who is hanged is accursed of God, and a false Prophet shall meet with destruction. Says the Bible: "His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged is accursed of God) that thy land be not defiled, which the Lord thy God giveth thee for an inheritance' (Deut. 21:23). Again: "My hand shall be upon false prophets that see vanity, and that divine lies" (Ezek. 13:9). Again: "Therefore thus saith the Lord concerning the prophets that prophesy in My name, and I sent them not, yet they say, Sword and famine shall not be in this land, by sword and famine shall those prophets be consumed" (Jer. 14:15).
On the strength of such verses of the Bible, the Jews claimed that, as Jesus had been crucified and met with destruction, he could not be a true Prophet of God, but was a false claimant and an accursed one.
Regarding the charge about the alleged death of Jesus by crucifixion, the Quran says that the act of crucifixion having not been completed, and Jesus having been taken down alive from the cross, the charge carries no weight. It should, however, be noted that the Quran does not deny the mere hanging of Jesus on the cross; it only denies his death on it.
Two different views prevail among the Jews regarding Jesus’ alleged death by crucifixion. Some of them hold that Jesus was first killed and then his dead body was hung on the cross, while others are of the view that he was put to death by being fixed to the cross. The former view is reflected in Acts, 5:30 where we read "which ye slew and hanged on a tree." The Quran refutes both these views by saying, they slew him not, nor crucified him. The words may also signify that the Quran first rejects the slaying of Jesus in any form, and then proceeds to deny the particular way of killing by hanging on the cross.
The verb شبه (in the passive voice) means, he was made to appear like, or was made to resemble. Now the question arises, who is the person who was made to appear "like one crucified." Clearly, it was Jesus whom the Jews tried to crucify or slay. Nobody else can be meant here, for there is absolutely no reference to any other person in the context. Hence, the theory invented by certain commentators that Judas or somebody else was made to appear like Jesus and was then crucified in his place is simply absurd. The context cannot be so twisted as to make room for somebody else of whom no mention at all is made in the verse.
To what then was Jesus made like? The context provides a clear answer to that question. The Jews did not kill him by crucifixion, but he was made to appear to them like "one crucified", and thus it was that they wrongly took him for dead. It was thus Jesus who was made to resemble "one crucified." This interpretation is not only in perfect harmony with the context, but is also clearly borne out by all relevant facts of history.
The second meaning of the expression شبه لھم is, as explained under Important Words, that "the matter became confused to them." This interpretation is also clearly borne out by history; for, although the Jews asserted that they had put Jesus to death by suspending him on the cross, they were not sure of it and the circumstances being obscure, the matter had certainly become confused to them. The fact that the Jews themselves were not sure whether Jesus had actually died on the cross is supported by the Bible and by all authentic historical facts.
The statements made in this verse are clearly substantiated by the following facts narrated in the Gospels:
(1) Jesus had himself predicted his escape from death on the cross, saying, "As Jonah was three days and three nights in the whale’s belly, so shall the son of man be three days and three nights in the heart of the earth" (Matt. 12:40). Now it is an accepted fact that Jonah had entered the whale’s belly alive and had come out alive; so, according to his own prophecy, Jesus was to enter the heart of the earth, (i.e. his tomb) alive and was to come out of it alive.
(2) The trying magistrate (Pilate) believed Jesus to be innocent and, being sympathetic, was anxious to save his life (Matt. 27:17, 18; Mark 15:9, 10, 14; Luke 23:4, 14, 15, 20,22; John 18:38, 39); and he must have secretly tried to save him or at least connived at the attempt of others to do so.
(3) Pilate’s wife had seen a vision concerning the innocence of Jesus: "When he (Pilate) was set down on the judgement seat, his wife sent unto him, saying, 'Have thou nothing to do with that just man, for I have suffered many things this day in a dream because of him'" (Matt. 27:19). This message must certainly have influenced Pilate, and his wife must have also done her best to save Jesus.
(4) Pilate held the killing of Jesus in such horror that he actually washed his hands with water, saying that he was innocent of the blood of that just man (Matt. 27:24).
(5) Pilate did all he could to help Jesus; and the soldiers in charge also treated Jesus with kindness, apparently under Pilate’s directions. The following are some of the special favours shown to Jesus: (a) Every malefactor carried his own cross but another man was made to carry that of Jesus (Matt. 27:32; Mark 15:21); (b) Jesus was given wine or vinegar mingled with myrrh. This was intended to render him less sensible to pain. The two thieves who were crucified with him were not given this drink. When after sometime the effects of the drink were wearing off and Jesus cried with pain, the drink was administered again to render him unconscious of pain (Matt. 27:34, 48; Mark 15:23, 36; John 19:29, 30).
(6) The unconsciousness which followed the administration of vinegar was mistaken for death (John 19:30).
(7) Jesus remained on the cross for only about three hours (John 19:14. cf. Matt. 27:46) and according to Mark only for six hours (Mark 15:25, 33), and either of these periods was by no means sufficient to kill a young man like Jesus on the cross.
(8) When Joseph of Arimathaea came and craved the body of Jesus, Pilate "marvelled if he were already dead", and calling to him the centurion asked him whether he had been any while dead (Mark, 15:44).
(9) The soldiers did not break the legs of Jesus, but the legs of the two malefactors who had been crucified with him were broken (John 19:32, 33).
(10) Jesus was not buried in the earth with the two malefactors but was laid separately in a spacious sepulchre hewn out of a rock and situated in a garden which was private property (Mark 15:46; John 19:41, 42).
(11) The Jews themselves were not sure that Jesus was dead; for they came to Pilate and besought him that his legs be broken (John 19:31).
(12) The doubt that Jesus was alive and might, with the aid of his sympathizers, escape from the sepulchre rankled in the minds of the Jews. They remembered also the prophecy of Jesus that he would show them the miracle of Jonah and would come out of the heart of the earth alive. So, influenced by such misgivings, the chief priests and Pharisees went together to Pilate, saying, "Sir, we remember that the deceiver said, while he was yet alive—'After three days I will rise again.'—Command therefore that the sepulchre be made sure until the third day. Pilate told them to make their own arrangements; "so they went, and made the sepulchre sure, sealing the stone and setting a watch" (Matt. 27:62-66).
(13) In spite of the watch and despite the sealing of the stone, Jesus had left the sepulchre before the third day had dawned, when Mary Magdalene and Mary, mother of James, came to see the sepulchre and found the stone rolled away and the sepulchre empty (Matt. 28:1-6 Mark 16:1-6), which shows that the men set to watch were also in league with, and won over by, the friends of Jesus.
(14) After leaving the sepulchre, Jesus moved about secretly, lest the Jews should have him arrested again (Mark 16:12 John 20:19, 26; 21:4).
(15) Mary Magdalene and other disciples actually saw Jesus in this body of clay (Mark 16:9, 12).
(16) Jesus showed them his wounds to assure them that he was not a spirit but a man of flesh and blood and that the body they saw before them was the same physical body that had been nailed to the cross (Luke 24:39, 40; John 20:27).
(17) After leaving the sepulchre, Jesus felt hungry and partook of food with his disciples (John 21:5, 13; Luke 24:41, 42, 43).
The above references among others make it abundantly clear that Jesus did not die on the cross, that he was alive when he was taken down from the cross, and also when he was laid in the sepulchre, and that he came out of it alive on the third day at early morn, as he had himself prophesied, and that later he appeared to his disciples in secret and assured them that he was not dead.
(18) Jesus had said, "And other sheep I have which are not of this fold, them also I must bring, and they shall hear my voice and there shall be one fold and one shepherd" (John 10:16). In these words he was obviously referring to the lost ten tribes of Israel who had scattered in Afghanistan, Kashmir, etc. In search of these Jesus came to the East after his miraculous escape from an accursed death on the cross, and among these he now lies buried in Khan Yar Street in Srinagar Kashmir. Conclusive historical evidence has established the fact that the holy occupant of the tomb in the Khan Yar Street in Srinagar is no other than Jesus, son of Mary. For further discussion of this important subject, see Masih Hindustan Meiń (Jesus in India) by the Promised Messiah, and R. Rel. Vol. II Nos. 1, 2, 5, 6, 10 published from Qadian, and the "Tomb of Jesus" by Dr M. M. Sadiq of Qadian.
e
10:37; 53:29.
357
مَاصَلَبُوْهُ (Ma Salabu-hu) 的意思是, 他们并没有把他钉死在十字架上。صَلَبْ (Salab) 是一种大家都知道的处死法。他们说 صَلَبَ اللِّصَّ (Salabal-Lissa), 那就是说, 他把那窃贼钉死在十字架上。这节经文并未否认伊撒被钉在十字架上这一件事, 但否认他死在十字架上。
358
شُبِّهَ لَهُمْ (Shubbiha La-hum) 的意思是, 伊撒被得使犹太人看来像钉死在十字架上的那样;或者说伊撒的死对他们来说是一件含糊不清的事。شُبِّهَ عَلَيْهِ الْاَمْرُ (Shubbiha ‘Alaihil-Amru) 意为, 这件事弄得他疑惑不解, 踌躇不决。(Lane)
359
مَا قَتَلُوْهُ يَقِيْنًا (Ma Qatalu-hu Yaqinan) 意指: (1) 他们没有肯定地杀死了他; (2) 他们没有肯定它 (他们的猜想), 也就是说, 他们并未确实知道伊撒死在十字架上, 因此, 在他们思想上不能确信他们已真正杀死了他。此处 قَتَلُوْهُ (Qatalu-hu) 中的代词 هُ (hu) 指的是名词 ظَنّ (Zann, 猜想)。阿拉伯人说 قَتَلَ الشَّئَ خُبْرًا (Qatalash-Shai’a Khubran), 就是说, 他完全而肯定地知道了这件事, 以致排除了对这件事的一切怀疑的可能性。(Lane, Lisan 与 Mufradat) 从 «古兰经» 中可以清楚地看到, 伊撒并没有死在十字架上, 而是善终的。«福音» 书中所叙述的以下一些事实也给 «古兰经» 的看法提供了有力的证明:
1. 作为安拉的先知, 伊撒不可能死在十字架上, 因为按照 «圣经» 说, “绞死的人是上帝所憎恶的人。” (申命记: 21:23) 2. 他以极痛苦的心情向安拉祷告 “求你把这苦杯 (死在十字架上的) 移去;……” (马可, 14:36; 马太: 26:39; 路加, 22:42); 安拉听到了他的祈祷 (希伯来书 5:7)。3. 他曾经预言过, 像约拿 (犹努司) 那样活着出入鲸腹 (马太: 12:40), 他会留在墓穴中三天后能活着被挖掘出来。4. 他也曾经预言过, 他会去找到那十个失踪的以色列部落 (约拿, 10:16) 即使在伊撒的时候, 犹太人都相信这十个失踪的部落已散失在各地。(约拿7:34, 35) 5. 伊撒在十字架上只吊了大约三个小时 (约拿, 19:14) 一个正常体格的人在这样短的时间内不会死去的。6. 把他从十字架上取下后立刻刺穿了他的一肋, 血水流了出来, 这种迹象说明他肯定是活着的。(约拿, 19:34) 7. 犹太人自己也不能肯定伊撒是否已经死亡, 因为他们要比拉多 (Pilate) 派一个卫兵在他墓穴旁站岗以防止他的门徒夜间来把他偷走, 并且对他们的民众说, “他已从那些死人中间复活。” (马太, 27:64) 8. 所有«福音»书中找不到一份记录能确实证明伊撒从十字架上取下来或放入坟墓时目睹他已经死亡。而且, 在钉死在十字架的现场上没有一个门徒在场。当伊撒被带到刑场上时, 所有的门徒都逃走了。实际情况看来是这样: 比拉多的妻子大概做了个梦, 说 “你千万不要干涉那义人的事”, 比拉多相信伊撒是无辜的。因此他和苦修教会 (Essene Order) 的一个受人尊敬的会员亚利马太 (Arimaethia) 的约瑟夫商量想救伊撒的性命, 因为伊撒在受命作先知之前也是该会的会员。审判伊撒的日子是星期五。比拉多知道翌日是安息日, 被判死刑的人在日落后是不能留放在十字架上的, 因此他故意拖延审判的时间。最后他觉得不得不判伊撒死罪时, 在日落前只有三小时的时候才判决。这样他可以肯定一个健康正常的人留在十字架上这样短的时间内是不会死的。他又特别照顾, 给伊撒喝了混有 “没药” (请看下面注①)的酒或醋使他减轻对痛楚的感觉。吊了三小时后把他从十字架上放下时, 失去了知觉 (可能是给他吃了药醋的影响), 比拉多很快答应了亚利马太的约瑟夫的请求, 把伊撒的身躯交给了他。不像和他一起吊的那两个罪犯那样, 伊撒的骨头没有断碎。约瑟夫把他安置在一块岩石侧面开劈出来的一个宽敞的地方。医生没有作尸体解剖, 没有听诊器的检验, 也没有审问最后和伊撒在一起的那些人所提供的证明。斯潘塞•刘易斯 (H.Spencer Lewis) 著 «耶稣的神秘生活» 9.大家知道有一种油膏叫伊撒油膏 (مَرْهَم عِيْسَى, Marham-e-‘Isa), 是调制来涂在伊撒伤口上的。他由亚利马太的约瑟夫和尼可德默斯 (Nicodemus) 护理和照顾。后者也是苦修教会中一位非常有学识和受人高度尊敬的会员。10. 创伤充分医好之后, 他离开了那个墓穴, 同他的几个门徒见了面, 一起吃了东西, 并从耶路撒冷一直走到加利利。(«路加», 24:39-43) 11. «十字架受刑目睹记» 一书最初是1873年在美国出版的。该书是从用拉丁文写的一封古老的信的抄件译成英文的。那封信是耶路撒冷的苦修兄弟会在伊撒受刑后七年写给亚历山大里亚的该会分会的一个会员的。这本书有力地证明伊撒从十字架上取下时是活的这一看法。该书详细叙述了如何导致受十字架刑、十字架刑场的各种情景以及其后所发生的等等事情的所有情况。请看这一注解书的大版本。
犹太人中盛行着关于传说伊撒被钉在十字架上的两种不同看法。有些人认为他被杀死后他的尸体才被挂在十字架上的, 而另一些人的看法是, 他是被钉死在十字架上的。前一种看法可以在 «使徒行传» 5:30中看出, 在那节经文中, 我们可以看到 “你们把他杀死并挂在树上”。«古兰经» 驳斥这两种看法说, “他们没有杀害他, 也没有使他死在十字架上。” «古兰经» 首先否定以任何方式杀死伊撒, 然后否定把他杀死在十字架上的这种特殊的方式。它并不否认伊撒被挂在十字架上; 它只是否认他死在十字架上。
注
①：中药名。见 («辞海» 没药树): 橄榄科。小乔木, 枝上有棘刺。复叶, 小叶三片, 广披针形或卵圆形。夏季开花, 花白色, 总状花序。核果球形, 主产于非洲东南部, 阿拉伯半岛, 等地亦有分布。有树皮渗出的树脂、油胶于空气中变成红棕色而坚硬的圆块, 称为 “没药”, 中医学上入药, 性平、味苦, 功能活血散瘀、消肿止痛, 主治痈疽肿痛、跌打损伤等症。
1
مطلب یہ کہ مسیح کو صلیب پر لٹکانے کے بعد اس کے بے ہوش ہو جانے کی وجہ سے بعض لوگوں نے خیال کیا کہ وہ صلیب پر مر گئے ہیں۔ عربی میں صَلَبَ کا لفظ صلیب پر چڑھانے اور ہڈیاں توڑنے کے لئے استعمال ہوتا ہے چونکہ مسیحؑ کی ہڈیاں نہیں توڑی گئیں اس لئے مَاصَلَبُوْہُ کہا گیا ہے۔
2
یعنی تمام حالات صلیب پر مرنے کے خلاف تھے مگر چونکہ یہود کا دل چاہتا تھا کہ مسیحؑ صلیب پر مریں۔ اس لئے اپنے ہی وہم کا شکار ہو کر وہ مسیحؑ کی صلیبی موت پر یقین لاتے رہے۔
3
قَتَلَ الشَّیْئَ خُبْرًا کے معنے یہ بھی ہیں اَحَاطَ بِہٖ عِلْمًا (اقرب)کہ کسی چیز کو علم کے لحاظ سے پوری طرح سمجھ لیا۔ پس مَاقَتَلُوْہُ یَقِیْنًا کے معنے ہونگے انہوں نے اس واقعہ کی اصلیت کو پوری طرح نہیں سمجھا۔ اور نہ اپنے ظن کو یقین کے ساتھ بدلا۔ اسی طرح اس آیت کے ایک معنے یہ ہیں کہ یہ یقینی بات ہے کہ یہودیوں نے حضرت عیسیٰ علیہ السلام کو قتل نہیں کیا۔
a
10:37; 53:29.
621
Important Words:
ماقتلوہ (they slew him not). قتله means, he slew him by striking him with a sword or with a stone or by poison or by any other means. See also 2:62 & 4:158.
ماقتلوہ یقینا (they did not convert this conjecture into certainty) is a peculiar Arabic idiom. The Arabs say قتل الشیء خبرا (lit. he killed the thing with certainty of knowledge and proper examination), i.e. he acquired full and thorough knowledge of the thing so as to dispel all possibility of doubt. So the words ما قتلوہ یقینا would mean, their knowledge regarding it was not comprehensive, or they did not know it for certain that he had been killed, or they did not convert this (conjecture of theirs) into certainty, meaning that they were not sure and they did not make sure whether Jesus died on the cross or not. In this case, the pronoun in قتلوہ would refer to the noun ظن (a conjecture) immediately preceding it (Lane, Aqrab, Mufradat & Lisan).
In plain English, the words would mean that their knowledge about the death of Jesus on the cross was not so full and comprehensive as to have attained the stage of certainty. The expression may also mean that they certainly did not slay him or that they did not kill him as a certainty, i.e. they did not execute him in such a way as definitely assure themselves that life had indeed become extinct in him.
ما صلبوه (nor crucified him). The word صلبوا is from the root صلب. They say صلب الشیء i.e. he burned the thing. صلب العظامmeans, he extracted the marrow out of the bones. صلب اللص means, he crucified the thief, i.e. he put him to death in a certain well-known manner (Lane & Aqrab). In crucifixion one was nailed to a framework made in the form of a cross and, being kept without food and drink, slowly died of pain, hunger, fatigue and exposure.
شبه لھم (he was made to appear to them like one crucified). شبھه إیاہ means, he made it or him to be like it or him, or he made it or him to resemble it or him. شبه علیه الامر means, the matter was rendered confused, obscure or dubious to him. شبه علیه الامرmeans, he rendered the matter confused to him (by making it to appear like some other thing); he rendered it confused, obscure or dubious to him (Lane & Aqrab).
Commentary:
This and the preceding verse mention two main objections of the Jews against Jesus: (1) his alleged illegitimate birth, and (2) his supposed death on the cross which, according to Jewish Law, was an accursed death (Deut. 21:23). The words, We did kill the Messiah, Jesus, Son of Mary—the Messenger of Allah, are spoken ironically and tauntingly, meaning, "we have killed Jesus who posed as the Messiah and a Messenger of God."
The argument of the Jews was that because Jesus died on the cross, he could not be a true Prophet according to Jewish Law. The inference was based on their sacred Scriptures; for, according to the Bible, he who is hanged is accursed of God, and a false Prophet shall meet with destruction. Says the Bible: "His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged is accursed of God) that thy land be not defiled, which the Lord thy God giveth thee for an inheritance' (Deut. 21:23). Again: "My hand shall be upon false prophets that see vanity, and that divine lies" (Ezek. 13:9). Again: "Therefore thus saith the Lord concerning the prophets that prophesy in My name, and I sent them not, yet they say, Sword and famine shall not be in this land, by sword and famine shall those prophets be consumed" (Jer. 14:15).
On the strength of such verses of the Bible, the Jews claimed that, as Jesus had been crucified and met with destruction, he could not be a true Prophet of God, but was a false claimant and an accursed one.
Regarding the charge about the alleged death of Jesus by crucifixion, the Quran says that the act of crucifixion having not been completed, and Jesus having been taken down alive from the cross, the charge carries no weight. It should, however, be noted that the Quran does not deny the mere hanging of Jesus on the cross; it only denies his death on it.
Two different views prevail among the Jews regarding Jesus’ alleged death by crucifixion. Some of them hold that Jesus was first killed and then his dead body was hung on the cross, while others are of the view that he was put to death by being fixed to the cross. The former view is reflected in Acts, 5:30 where we read "which ye slew and hanged on a tree." The Quran refutes both these views by saying, they slew him not, nor crucified him. The words may also signify that the Quran first rejects the slaying of Jesus in any form, and then proceeds to deny the particular way of killing by hanging on the cross.
The verb شبه (in the passive voice) means, he was made to appear like, or was made to resemble. Now the question arises, who is the person who was made to appear "like one crucified." Clearly, it was Jesus whom the Jews tried to crucify or slay. Nobody else can be meant here, for there is absolutely no reference to any other person in the context. Hence, the theory invented by certain commentators that Judas or somebody else was made to appear like Jesus and was then crucified in his place is simply absurd. The context cannot be so twisted as to make room for somebody else of whom no mention at all is made in the verse.
To what then was Jesus made like? The context provides a clear answer to that question. The Jews did not kill him by crucifixion, but he was made to appear to them like "one crucified", and thus it was that they wrongly took him for dead. It was thus Jesus who was made to resemble "one crucified." This interpretation is not only in perfect harmony with the context, but is also clearly borne out by all relevant facts of history.
The second meaning of the expression شبه لھم is, as explained under Important Words, that "the matter became confused to them." This interpretation is also clearly borne out by history; for, although the Jews asserted that they had put Jesus to death by suspending him on the cross, they were not sure of it and the circumstances being obscure, the matter had certainly become confused to them. The fact that the Jews themselves were not sure whether Jesus had actually died on the cross is supported by the Bible and by all authentic historical facts.
The statements made in this verse are clearly substantiated by the following facts narrated in the Gospels:
(1) Jesus had himself predicted his escape from death on the cross, saying, "As Jonah was three days and three nights in the whale’s belly, so shall the son of man be three days and three nights in the heart of the earth" (Matt. 12:40). Now it is an accepted fact that Jonah had entered the whale’s belly alive and had come out alive; so, according to his own prophecy, Jesus was to enter the heart of the earth, (i.e. his tomb) alive and was to come out of it alive.
(2) The trying magistrate (Pilate) believed Jesus to be innocent and, being sympathetic, was anxious to save his life (Matt. 27:17, 18; Mark 15:9, 10, 14; Luke 23:4, 14, 15, 20,22; John 18:38, 39); and he must have secretly tried to save him or at least connived at the attempt of others to do so.
(3) Pilate’s wife had seen a vision concerning the innocence of Jesus: "When he (Pilate) was set down on the judgement seat, his wife sent unto him, saying, 'Have thou nothing to do with that just man, for I have suffered many things this day in a dream because of him'" (Matt. 27:19). This message must certainly have influenced Pilate, and his wife must have also done her best to save Jesus.
(4) Pilate held the killing of Jesus in such horror that he actually washed his hands with water, saying that he was innocent of the blood of that just man (Matt. 27:24).
(5) Pilate did all he could to help Jesus; and the soldiers in charge also treated Jesus with kindness, apparently under Pilate’s directions. The following are some of the special favours shown to Jesus: (a) Every malefactor carried his own cross but another man was made to carry that of Jesus (Matt. 27:32; Mark 15:21); (b) Jesus was given wine or vinegar mingled with myrrh. This was intended to render him less sensible to pain. The two thieves who were crucified with him were not given this drink. When after sometime the effects of the drink were wearing off and Jesus cried with pain, the drink was administered again to render him unconscious of pain (Matt. 27:34, 48; Mark 15:23, 36; John 19:29, 30).
(6) The unconsciousness which followed the administration of vinegar was mistaken for death (John 19:30).
(7) Jesus remained on the cross for only about three hours (John 19:14. cf. Matt. 27:46) and according to Mark only for six hours (Mark 15:25, 33), and either of these periods was by no means sufficient to kill a young man like Jesus on the cross.
(8) When Joseph of Arimathaea came and craved the body of Jesus, Pilate "marvelled if he were already dead", and calling to him the centurion asked him whether he had been any while dead (Mark, 15:44).
(9) The soldiers did not break the legs of Jesus, but the legs of the two malefactors who had been crucified with him were broken (John 19:32, 33).
(10) Jesus was not buried in the earth with the two malefactors but was laid separately in a spacious sepulchre hewn out of a rock and situated in a garden which was private property (Mark 15:46; John 19:41, 42).
(11) The Jews themselves were not sure that Jesus was dead; for they came to Pilate and besought him that his legs be broken (John 19:31).
(12) The doubt that Jesus was alive and might, with the aid of his sympathizers, escape from the sepulchre rankled in the minds of the Jews. They remembered also the prophecy of Jesus that he would show them the miracle of Jonah and would come out of the heart of the earth alive. So, influenced by such misgivings, the chief priests and Pharisees went together to Pilate, saying, "Sir, we remember that the deceiver said, while he was yet alive—'After three days I will rise again.'—Command therefore that the sepulchre be made sure until the third day. Pilate told them to make their own arrangements; "so they went, and made the sepulchre sure, sealing the stone and setting a watch" (Matt. 27:62-66).
(13) In spite of the watch and despite the sealing of the stone, Jesus had left the sepulchre before the third day had dawned, when Mary Magdalene and Mary, mother of James, came to see the sepulchre and found the stone rolled away and the sepulchre empty (Matt. 28:1-6 Mark 16:1-6), which shows that the men set to watch were also in league with, and won over by, the friends of Jesus.
(14) After leaving the sepulchre, Jesus moved about secretly, lest the Jews should have him arrested again (Mark 16:12 John 20:19, 26; 21:4).
(15) Mary Magdalene and other disciples actually saw Jesus in this body of clay (Mark 16:9, 12).
(16) Jesus showed them his wounds to assure them that he was not a spirit but a man of flesh and blood and that the body they saw before them was the same physical body that had been nailed to the cross (Luke 24:39, 40; John 20:27).
(17) After leaving the sepulchre, Jesus felt hungry and partook of food with his disciples (John 21:5, 13; Luke 24:41, 42, 43).
The above references among others make it abundantly clear that Jesus did not die on the cross, that he was alive when he was taken down from the cross, and also when he was laid in the sepulchre, and that he came out of it alive on the third day at early morn, as he had himself prophesied, and that later he appeared to his disciples in secret and assured them that he was not dead.
(18) Jesus had said, "And other sheep I have which are not of this fold, them also I must bring, and they shall hear my voice and there shall be one fold and one shepherd" (John 10:16). In these words he was obviously referring to the lost ten tribes of Israel who had scattered in Afghanistan, Kashmir, etc. In search of these Jesus came to the East after his miraculous escape from an accursed death on the cross, and among these he now lies buried in Khan Yar Street in Srinagar Kashmir. Conclusive historical evidence has established the fact that the holy occupant of the tomb in the Khan Yar Street in Srinagar is no other than Jesus, son of Mary. For further discussion of this important subject, see Masih Hindustan Meiń (Jesus in India) by the Promised Messiah, and R. Rel. Vol. II Nos. 1, 2, 5, 6, 10 published from Qadian, and the "Tomb of Jesus" by Dr M. M. Sadiq of Qadian.
a
10:37; 53:29.
697
Ma Salabu-hu means, they did not cause his death on the cross. Salab being a well-known manner of killing. They say Salabul-Lissa, i.e. he put the thief to death by putting him on the cross. The verse does not deny the fact of Jesus’s being nailed to the cross but denies his having died on it.
698
The words Shubbiha La-hum mean, Jesus was made to appear to the Jews like one crucified; or the matter of the death of Jesus became obscure or dubious to them. Shubbiha ‘Alaihil-Amru means, the matter was rendered confused, obscure or dubious to him (Lane).
699
The expression, Ma Qatalu-hu Yaqinan, means, (1) they did not kill him for certain; (2) they did not convert it (their conjecture) into certainty, i.e. their knowledge about the death of Jesus on the cross was not so certain as to have left no doubt in their minds that they had really killed him. In this case the pronoun hu in Qatalu-hu would refer to the noun Zann (conjecture). The Arabs say Qatalash-Shai’a Khubran, i.e. he acquired full and certain knowledge of the thing so as to dispel all possibility of doubt about it (Lane, Lisan & Mufradat). That Jesus did not die on the cross but died a natural death is clear from the Qur’an. The following facts, as narrated in the Gospels themselves lend powerful support to the Quranic version:
1. Being a Divine Prophet Jesus could not have died on the cross because according to the Bible "he that is hanged is accursed of God" (Deut. 21:23).
2. He had prayed to God in great agony to "take away this cup (of deat
لَوۡلَا یَنۡہٰٮہُمُ الرَّبّٰنِیُّوۡنَ وَالۡاَحۡبَارُ عَنۡ قَوۡلِہِمُ الۡاِثۡمَ وَاَکۡلِہِمُ السُّحۡتَ ۚ لَبِئۡسَ مَا کَانُوۡا یَصۡنَعُوۡنَ
5:80.
5:80.
As Ithm (sin) is generally committed and not uttered, some Commentators have suggested that the word Qaul (uttering) has been used here in the sense of "doing." But more probably it has been joined to the word Ithm (sin) in order to express the combined idea of both "uttering" and "doing," signifying both sinful words and evil deeds.
5:80.
Commentary:
The words قولھم الاثم (uttering falsehood) literally mean "their uttering of sin". As اثم (sin), in spite of including a sinful utterance, is generally committed and not uttered, some commentators have suggested that the word قول has been used here in the sense of "doing." But it is more probable that the word قول has been joined to the word اثم (sin) in order to express the combined idea of both "uttering" and "doing". As will be noted, the present verse is preceded both by a saying of the Jews, viz. "we believe" (5:62), which being a false utterance is a sin, and by a "deed" of theirs, viz. "hastening towards sin and transgression" (5:63), which are obviously sinful acts. Thus, by joining the word قول (uttering) to the word اثم (sin), the Quran aims at combining both sinful words and deeds.
Mention of the second wicked deed of the Jews referred to in 5:63, viz. "their eating of forbidden things", is repeated in the present verse in order to point out that not only the common folk but the leaders of the Jewish community also were steeped in sin.
e
5:80.
b
5:80.
694
Commentary:
The words قولھم الاثم (uttering falsehood) literally mean "their uttering of sin". As اثم (sin), in spite of including a sinful utterance, is generally committed and not uttered, some commentators have suggested that the word قول has been used here in the sense of "doing." But it is more probable that the word قول has been joined to the word اثم (sin) in order to express the combined idea of both "uttering" and "doing". As will be noted, the present verse is preceded both by a saying of the Jews, viz. "we believe" (5:62), which being a false utterance is a sin, and by a "deed" of theirs, viz. "hastening towards sin and transgression" (5:63), which are obviously sinful acts. Thus, by joining the word قول (uttering) to the word اثم (sin), the Quran aims at combining both sinful words and deeds.
Mention of the second wicked deed of the Jews referred to in 5:63, viz. "their eating of forbidden things", is repeated in the present verse in order to point out that not only the common folk but the leaders of the Jewish community also were steeped in sin.
a
5:80.
766
As Ithm (sin) is generally committed and not uttered, some Commentators have suggested that the word Qaul (uttering) has been used here in the sense of "doing." But more probably it has been joined to the word Ithm (sin) in order to express the combined idea of both "uttering" and "doing," signifying both sinful words and evil deeds.
وَاذۡکُر رَّبَّکَ فِیۡ نَفۡسِکَ تَضَرُّعًا وَّخِیۡفَۃً وَّدُوۡنَ الۡجَہۡرِ مِنَ الۡقَوۡلِ بِالۡغُدُوِّ وَالۡاٰصَالِ وَلَا تَکُنۡ مِّنَ الۡغٰفِلِیۡنَ
6:64; 7:56.
6:64; 7:56.
Asal (which is the plural of Asil means, the evening time) may refer to the four daily Prayers, viz. Zuhr (Afternoon Prayer), ‘Asr (Late Afternoon Prayer), Maghrib (Sunset Prayer), and ‘Isha’ (Night Prayer), while Ghuduww may refer to the Fajr (Morning Prayer).
6:64; 7:56.
Commentary:
Remembering God does not here mean the performance of the prescribed Prayers but prayers generally. The Holy Prophet has been enjoined to pray to God morning and evening for the guidance of disbelievers. Thus, on the one hand disbelievers have been told to listen to the Quran attentively (the preceding verse) and, on the other, the Holy Prophet has been enjoined to pray for their guidance. The verse may also be taken to be addressed to disbelievers, suggesting to them that in order to know the truth they should listen to the Quran attentively and pray to God in humility.
Though Islam permits prayers, both aloud and in secret, yet in the present verse suppressed prayers are emphasized in order to create in the heart feelings of humility, sincerity and fear.
e
6:64; 7:56.
a
6:64; 7:56.
1090
Commentary:
Remembering God does not here mean the performance of the prescribed Prayers but prayers generally. The Holy Prophet has been enjoined to pray to God morning and evening for the guidance of disbelievers. Thus, on the one hand disbelievers have been told to listen to the Quran attentively (the preceding verse) and, on the other, the Holy Prophet has been enjoined to pray for their guidance. The verse may also be taken to be addressed to disbelievers, suggesting to them that in order to know the truth they should listen to the Quran attentively and pray to God in humility.
Though Islam permits prayers, both aloud and in secret, yet in the present verse suppressed prayers are emphasized in order to create in the heart feelings of humility, sincerity and fear.
b
6:64; 7:56.
1091
Asal (which is the plural of Asil means, the evening time) may refer to the four daily Prayers, viz. Zuhr (Afternoon Prayer), ‘Asr (Late Afternoon Prayer), Maghrib (Sunset Prayer), and ‘Isha’ (Night Prayer), while Ghuduww may refer to the Fajr (Morning Prayer).