کُلَ
Appears 9 times in Quran
Derived Words (7)
Words derived from the stem "کُلَ".
- its fruit
- and eat
- and eat
- we may eat
- eat
- eat
- devour him
Occurrences in Quran
Found 9 verses containing "کُلَ".
وَقُلۡنَا یٰۤاٰدَمُ اسۡکُنۡ اَنۡتَ وَزَوۡجُکَ الۡجَنَّۃَ وَکُلَا مِنۡہَا رَغَدًا حَیۡثُ شِئۡتُمَا وَلَا تَقۡرَبَا ہٰذِہِ الشَّجَرَۃَ فَتَکُوۡنَا مِنَ الظّٰلِمِیۡنَ
7:20, 23; 20:117-118.
جَنَّةْ (Jannah, 果园) 这词出现在本节经文中并不是指天园或天园, 而是指阿丹最初居住的像果园一样的地方。它不能指后世天园; 首先, 因为它是让阿丹在大地上居住的地方 (2:37); 其次, 天园是一个人一旦进入就不会被驱逐的地方 (15:49), 而阿丹被迫离开了在本节经文中所提到的 جَنَّةْ (果园)。这表明阿丹最初居住的果园就是这个大地上的一处, 它得到这个名称是因为它肥沃的土壤和大片青葱的草木。新近的研究表明这一地方就是位于伊拉克的巴比伦或亚述附近的伊甸园 (Enc. Brit. “Ur”条目)。
“那儿在你俩愿意的地方可以丰盛地食用,”这一句表明阿丹生活的地方还没有受任何人管辖, 可以称为赐予阿丹的 “安拉的土地”, 从而使他成为他所纵览的一切的主人。
按照 «圣经» 所说, 那被禁的 شَجَرَة (Shajarah, 树) 是辨别善恶的树 (创世记2:17)。但依照 «古兰经» 所说, 吃了禁果以后, 阿丹 (亚当) 和哈娲 (夏娃) 变成裸体, 这表明这树不同于认识善恶的源泉, 却是罪恶的根源, 它使阿丹显现了脆弱。«古兰经» 的说法显然是正确的, 因为剥夺人的知识, 就等于使他不能达到做人的目的。可是, «古兰经» 和 «圣经» 在这一点上的看法似乎一致, 即那棵树并不是一颗真正的树, 而只是一个象征, 因为大家知道, 大地上并不存在带有以上任一特性的树, 这种特性就是能使人变得赤裸, 或给他善良或邪恶知识。因此, 这棵树一定是象征着别的事物。شَجَرَة 还意味着争吵。在别处, «古兰经» 也提到两种 شَجَرَة (树): (1) (شَجَرَة طَيِّبَة (Shajarah Tayyibah, 善良的树) 和 (2) شَجَرَة خَبِيْثَة (Shajarah Khabithah, 邪恶的树), 参阅14:25和27。圣洁的事物和圣洁的教义被比拟为前者, 而不圣洁的事物和不圣洁的观念被比拟为后者。鉴于这些解释, 本节经文则表明, (1) 阿丹被嘱咐避免争吵; (2) 他告诫防止邪恶的事物。
7:20, 23; 20:117-118.
The word Jannah (garden) occurring in this verse does not refer to Heaven or Paradise but simply to the garden-like place where Adam was first made to live. It cannot refer to Heaven; first, because it was on the earth that Adam was made to live (2:37); secondly, Heaven is a place from which no one, who once enters it, is ever expelled (15:49), while Adam was made to quit the Jannah (garden) spoken of in this verse. This shows that the Jannah or garden in which Adam first dwelt was a place on this very earth which was given this name on account of the fertility of its soil and the abundance of its verdure. Recent researches go to show that the place was the Garden of Eden which lay near Babylon in Iraq or Assyria (Enc. Brit. under "Ur").
The expression, eat therefrom plentifully wherever you will, indicates that the place where Adam lived had not yet come under anybody’s jurisdiction and was what may be termed "God’s land" which was given to Adam who was thus made, as it were, the lord of all he surveyed.
According to the Bible, the forbidden Shajarah (tree) was the tree of the knowledge of good and evil (Gen. 2: 17). But according to the Qur’an, after having eaten of the forbidden fruit, Adam and Eve became naked which signifies that, unlike knowledge which is a source of goodness, the tree was a source of evil, which made Adam exhibit a weakness. The Quranic view is evidently correct, because to deprive man of knowledge was to defeat the very purpose for which he had been brought into being. The Qur’an and the Bible seem, however, to agree on the point that the tree was not a real one, but only a symbol, because no tree with either of the above characteristics, i.e. making a man naked or giving him knowledge of good or evil, is known to exist on the face of the earth. So the tree must represent something else. Shajarah also means a quarrel. Elsewhere, the Qur’an makes mention of two kinds of Shajarah: (1) Shajaratu Tayyibah (good tree) and (2) Shajaratu Khabithah (
7:20, 23; 20:117, 118.
Important Words:
شجرة (tree) is the singular of شجر (trees). It is derived from the verb شجر. The Arabs say شجرالامربینھم i.e. the affair or case became complicated and confused so as to be a subject of disagreement and difference between them. شجرة means, a tree, because of the intermixing or confusion of its branches. شجرة also signifies, the stock or origin of a man. They say, ھومن شجرة طیبة i.e. he is of a good stock or origin (Lane).
ظالمین (wrongdoers) is the plural of ظالم being derived from ظلم which means: (1) he put a thing in the wrong place or in a place not its own; (2) he made one suffer loss; (3) he transgressed or committed a wrong. A ظالم is thus one who does an inappropriate or improper thing; or one who commits a wrong; or one who makes someone suffer a loss (Aqrab & Lane).
Commentary:
The word جنة (garden) occurring in this verse does not refer to Heaven or Paradise but simply to the garden-like place where Adam was first made to live. It cannot refer to Heaven: firstly, because it was on the earth that Adam was made to live, as the words, I am about to place a vicegerent in the earth, occurring in 2:31 clearly indicate.
Secondly, Heaven is a place from which no one who once enters it will ever be expelled (15:49), whereas Adam was made to quit the جنة (garden) spoken of in this verse. This shows that the جنة or garden in which Adam first dwelt was a place on this very earth which was given this name on account of the fertility of its soil and the abundance of its verdure. Recent researches go to show that the place where Adam was made to dwell was the garden of Eden which lay near Babylon in Iraq or Assyria.
According to the Bible, the forbidden شجرة (tree) was the tree of the knowledge of good and evil (Gen. 2:17). But we learn from the Quran that after having eaten of the forbidden fruit, Adam and Eve became naked which means that, unlike knowledge which is a source of goodness, the tree was a source of evil, making Adam exhibit a weakness. The Quranic view is evidently correct, because to deprive man of knowledge was to defeat the very purpose for which he had been brought into being. The Quran and the Bible seem, however, to agree on the point that the tree was not a real one, but only a symbol, because no tree with either of the above characteristics, i.e. making a man naked or giving him knowledge of good or evil, exists on the face of the globe. So the tree must represent something else.
As explained above, the word شجرة also means a quarrel. Says the Quran: But no, by thy Lord, they are not believers until they make thee judge in all that is in dispute between them (4:66).
Elsewhere, the Quran makes mention of two kinds of شجرة (1) شجرة طیبة (good tree) and (2) شجرة خبیثة (evil tree) for which see 14:25 & 27. Pure things and pure teachings are likened to the former, and impure things and impure thoughts are likened to the latter. In the light of these explanations, the verse would mean: (1) that Adam was enjoined to avoid quarrels; (2) that he was warned against evil things, because although the verse does not specify evil or good, yet the prohibition cannot but refer to impure and evil things.
The expression, eat therefrom plentifully wherever you will, indicates that the place where Adam lived had not yet come under the jurisdiction of anybody and was what may be termed "God’s land" which was given to Adam who was thus made lord of all he surveyed.
The concluding clause, lest you be of ظالمین or wrongdoers, means that the result of approaching the prohibited شجرة would be that Adam would become one of those who do not observe propriety in their actions for, as explained under Important Words, ظلم means, putting a thing at a wrong place.
a
7:20, 23; 20:117-118.
42
جَنَّةْ (Jannah, 果园) 这词出现在本节经文中并不是指天园或天园, 而是指阿丹最初居住的像果园一样的地方。它不能指后世天园; 首先, 因为它是让阿丹在大地上居住的地方 (2:37); 其次, 天园是一个人一旦进入就不会被驱逐的地方 (15:49), 而阿丹被迫离开了在本节经文中所提到的 جَنَّةْ (果园)。这表明阿丹最初居住的果园就是这个大地上的一处, 它得到这个名称是因为它肥沃的土壤和大片青葱的草木。新近的研究表明这一地方就是位于伊拉克的巴比伦或亚述附近的伊甸园 (Enc. Brit. “Ur”条目)。
43
“那儿在你俩愿意的地方可以丰盛地食用,”这一句表明阿丹生活的地方还没有受任何人管辖, 可以称为赐予阿丹的 “安拉的土地”, 从而使他成为他所纵览的一切的主人。
44
按照 «圣经» 所说, 那被禁的 شَجَرَة (Shajarah, 树) 是辨别善恶的树 (创世记2:17)。但依照 «古兰经» 所说, 吃了禁果以后, 阿丹 (亚当) 和哈娲 (夏娃) 变成裸体, 这表明这树不同于认识善恶的源泉, 却是罪恶的根源, 它使阿丹显现了脆弱。«古兰经» 的说法显然是正确的, 因为剥夺人的知识, 就等于使他不能达到做人的目的。可是, «古兰经» 和 «圣经» 在这一点上的看法似乎一致, 即那棵树并不是一颗真正的树, 而只是一个象征, 因为大家知道, 大地上并不存在带有以上任一特性的树, 这种特性就是能使人变得赤裸, 或给他善良或邪恶知识。因此, 这棵树一定是象征着别的事物。شَجَرَة 还意味着争吵。在别处, «古兰经» 也提到两种 شَجَرَة (树): (1) (شَجَرَة طَيِّبَة (Shajarah Tayyibah, 善良的树) 和 (2) شَجَرَة خَبِيْثَة (Shajarah Khabithah, 邪恶的树), 参阅14:25和27。圣洁的事物和圣洁的教义被比拟为前者, 而不圣洁的事物和不圣洁的观念被比拟为后者。鉴于这些解释, 本节经文则表明, (1) 阿丹被嘱咐避免争吵; (2) 他告诫防止邪恶的事物。
a
7:20, 23; 20:117, 118.
42
Important Words:
شجرة (tree) is the singular of شجر (trees). It is derived from the verb شجر. The Arabs say شجرالامربینھم i.e. the affair or case became complicated and confused so as to be a subject of disagreement and difference between them. شجرة means, a tree, because of the intermixing or confusion of its branches. شجرة also signifies, the stock or origin of a man. They say, ھومن شجرة طیبة i.e. he is of a good stock or origin (Lane).
ظالمین (wrongdoers) is the plural of ظالم being derived from ظلم which means: (1) he put a thing in the wrong place or in a place not its own; (2) he made one suffer loss; (3) he transgressed or committed a wrong. A ظالم is thus one who does an inappropriate or improper thing; or one who commits a wrong; or one who makes someone suffer a loss (Aqrab & Lane).
Commentary:
The word جنة (garden) occurring in this verse does not refer to Heaven or Paradise but simply to the garden-like place where Adam was first made to live. It cannot refer to Heaven: firstly, because it was on the earth that Adam was made to live, as the words, I am about to place a vicegerent in the earth, occurring in 2:31 clearly indicate.
Secondly, Heaven is a place from which no one who once enters it will ever be expelled (15:49), whereas Adam was made to quit the جنة (garden) spoken of in this verse. This shows that the جنة or garden in which Adam first dwelt was a place on this very earth which was given this name on account of the fertility of its soil and the abundance of its verdure. Recent researches go to show that the place where Adam was made to dwell was the garden of Eden which lay near Babylon in Iraq or Assyria.
According to the Bible, the forbidden شجرة (tree) was the tree of the knowledge of good and evil (Gen. 2:17). But we learn from the Quran that after having eaten of the forbidden fruit, Adam and Eve became naked which means that, unlike knowledge which is a source of goodness, the tree was a source of evil, making Adam exhibit a weakness. The Quranic view is evidently correct, because to deprive man of knowledge was to defeat the very purpose for which he had been brought into being. The Quran and the Bible seem, however, to agree on the point that the tree was not a real one, but only a symbol, because no tree with either of the above characteristics, i.e. making a man naked or giving him knowledge of good or evil, exists on the face of the globe. So the tree must represent something else.
As explained above, the word شجرة also means a quarrel. Says the Quran: But no, by thy Lord, they are not believers until they make thee judge in all that is in dispute between them (4:66).
Elsewhere, the Quran makes mention of two kinds of شجرة (1) شجرة طیبة (good tree) and (2) شجرة خبیثة (evil tree) for which see 14:25 & 27. Pure things and pure teachings are likened to the former, and impure things and impure thoughts are likened to the latter. In the light of these explanations, the verse would mean: (1) that Adam was enjoined to avoid quarrels; (2) that he was warned against evil things, because although the verse does not specify evil or good, yet the prohibition cannot but refer to impure and evil things.
The expression, eat therefrom plentifully wherever you will, indicates that the place where Adam lived had not yet come under the jurisdiction of anybody and was what may be termed "God’s land" which was given to Adam who was thus made lord of all he surveyed.
The concluding clause, lest you be of ظالمین or wrongdoers, means that the result of approaching the prohibited شجرة would be that Adam would become one of those who do not observe propriety in their actions for, as explained under Important Words, ظلم means, putting a thing at a wrong place.
a
7:20, 23; 20:117-118.
68
The word Jannah (garden) occurring in this verse does not refer to Heaven or Paradise but simply to the garden-like place where Adam was first made to live. It cannot refer to Heaven; first, because it was on the earth that Adam was made to live (2:37); secondly, Heaven is a place from which no one, who once enters it, is ever expelled (15:49), while Adam was made to quit the Jannah (garden) spoken of in this verse. This shows that the Jannah or garden in which Adam first dwelt was a place on this very earth which was given this name on account of the fertility of its soil and the abundance of its verdure. Recent researches go to show that the place was the Garden of Eden which lay near Babylon in Iraq or Assyria (Enc. Brit. under "Ur").
68A
The expression, eat therefrom plentifully wherever you will, indicates that the place where Adam lived had not yet come under anybody’s jurisdiction and was what may be termed "God’s land" which was given to Adam who was thus made, as it were, the lord of all he surveyed.
69
According to the Bible, the forbidden Shajarah (tree) was the tree of the knowledge of good and evil (Gen. 2: 17). But according to the Qur’an, after having eaten of the forbidden fruit, Adam and Eve became naked which signifies that, unlike knowledge which is a source of goodness, the tree was a source of evil, which made Adam exhibit a weakness. The Quranic view is evidently correct, because to deprive man of knowledge was to defeat the very purpose for which he had been brought into being. The Qur’an and the Bible seem, however, to agree on the point that the tree was not a real one, but only a symbol, because no tree with either of the above characteristics, i.e. making a man naked or giving him knowledge of good or evil, is known to exist on the face of the earth. So the tree must represent something else. Shajarah also means a quarrel. Elsewhere, the Qur’an makes mention of two kinds of Shajarah: (1) Shajaratu Tayyibah (good tree) and (2) Shajaratu Khabithah (
وَمَثَلُ الَّذِیۡنَ یُنۡفِقُوۡنَ اَمۡوٰلَہُمُ ابۡتِغَآءَ مَرۡضَاتِ اللّٰہِ وَتَثۡبِیۡتًا مِّنۡ اَنۡفُسِہِمۡ کَمَثَلِ جَنَّۃٍۭ بِرَبۡوَۃٍ اَصَابَہَا وَابِلٌ فَاٰتَتۡ اُکُلَہَا ضِعۡفَیۡنِ فَاِنۡ لَّمۡ یُصِبۡہَا وَابِلٌ فَطَلٌّ ۗ وَاللّٰہُ بِمَا تَعۡمَلُوۡنَ بَصِیۡرٌ
اصل میں حال ہے مگر ترجمہ صفت کے مشابہ ہو گیا ہے جس کے بغیر چارہ نہ تھا مگر مفہوم میں کوئی فرق نہیں پڑا اور نہ عربی کے استعمال میں فرق پڑا ہے۔
اَلطَّلُّ: اَضْعَفُ الْمَطَرِ (اقرب) طَلَّ نہایت خفیف بارش کو کہتے ہیں۔
See 2:262.
Spending money in the cause of Allah strengthens the soul of a person because by spending his hard-earned wealth he voluntarily imposes a burden on himself which makes him firmer and more steadfast in faith.
The hearts of believers who spend freely in the cause of God are like an elevated piece of ground to which heavy rain, which sometimes proves harmful for low-lying tracts, can do no harm. On the other hand, it is benefitted by rain, whether it is heavy or light.
See 2:262.
Important Words:
تثبیتا (strengthen) is derived from ثبت which means, he or it subsisted or lasted; he or it became fixed or stationary at a place; he was firm, stable, steadfast and unwavering. ثبت الامر means, the matter became proved and determined. اثبته means, he made a person or thing fixed and stationary, rendering him or it unable to move; he imprisoned him or inflicted on him a crippling injury. اثبت الحق means, he strengthened or reinforced the truth with clear arguments. ثبته (thabbatahu) means, he made a person or thing firm, steadfast, unwavering and fixed; he strengthened him or it so as to make him or it fit to endure all trials and shakings (Aqrab & Lane).
ربوة (elevated ground) is derived from ربا. They say ربا المال i.e. the money increased and became augmented. رباالولد means, the child grew up. رباالرابیة means, he climbed the height. ربوة or رابیة means, a hill or elevated ground (Aqrab). ربا (interest) is also from the same root and is so called because it is looked upon as a sure and unfailing means of increasing and multiplying wealth.
Commentary:
Spending money in the cause of Allah leads to the strengthening of the soul. The man who strives in the cause of God by spending his wealth, imposes a burden on himself which makes him still more firm and steadfast in his faith. Besides, as he helps others with his money, God helps him and protects him from harm.
The hearts of the believers who spend freely in the cause of God are like elevated ground to which heavy rain, which sometimes proves harmful for low-lying grounds, can do no harm. On the other hand, it is benefited by rain, whether it is heavy or light.
In the verse under comment, rain represents charity. Those who spend large amounts are referred to in the words "heavy rain", while those who can afford to spend only small amounts in the cause of Allah are referred to in the words "light rain" (see also 9:79).
Both classes of men are benefited, inasmuch as they are granted more and more power to do good deeds and receive an ample reward from God, Who does not look to the amount of the money spent in His cause but to the proportion it bears to the money retained by the spender for his worldly needs. The word طل (light rain), besides including the lightest of rains, also means "dew" (Lane) and has been used to point out that even the smallest amounts spent in the cause of Allah has its reward.
b
4:39; 8:48.
204
为了安拉的事业而花钱, 可以增强一个人的精神力量, 因为他花掉了辛苦赚来的钱, 自愿增加自己的负担, 这就使他的信念更坚定、更牢固。
1
اصل میں حال ہے مگر ترجمہ صفت کے مشابہ ہو گیا ہے جس کے بغیر چارہ نہ تھا مگر مفہوم میں کوئی فرق نہیں پڑا اور نہ عربی کے استعمال میں فرق پڑا ہے۔
2
اَلطَّلُّ: اَضْعَفُ الْمَطَرِ (اقرب) طَلَّ نہایت خفیف بارش کو کہتے ہیں۔
a
See 2:262.
272
Important Words:
تثبیتا (strengthen) is derived from ثبت which means, he or it subsisted or lasted; he or it became fixed or stationary at a place; he was firm, stable, steadfast and unwavering. ثبت الامر means, the matter became proved and determined. اثبته means, he made a person or thing fixed and stationary, rendering him or it unable to move; he imprisoned him or inflicted on him a crippling injury. اثبت الحق means, he strengthened or reinforced the truth with clear arguments. ثبته (thabbatahu) means, he made a person or thing firm, steadfast, unwavering and fixed; he strengthened him or it so as to make him or it fit to endure all trials and shakings (Aqrab & Lane).
ربوة (elevated ground) is derived from ربا. They say ربا المال i.e. the money increased and became augmented. رباالولد means, the child grew up. رباالرابیة means, he climbed the height. ربوة or رابیة means, a hill or elevated ground (Aqrab). ربا (interest) is also from the same root and is so called because it is looked upon as a sure and unfailing means of increasing and multiplying wealth.
Commentary:
Spending money in the cause of Allah leads to the strengthening of the soul. The man who strives in the cause of God by spending his wealth, imposes a burden on himself which makes him still more firm and steadfast in his faith. Besides, as he helps others with his money, God helps him and protects him from harm.
The hearts of the believers who spend freely in the cause of God are like elevated ground to which heavy rain, which sometimes proves harmful for low-lying grounds, can do no harm. On the other hand, it is benefited by rain, whether it is heavy or light.
In the verse under comment, rain represents charity. Those who spend large amounts are referred to in the words "heavy rain", while those who can afford to spend only small amounts in the cause of Allah are referred to in the words "light rain" (see also 9:79).
Both classes of men are benefited, inasmuch as they are granted more and more power to do good deeds and receive an ample reward from God, Who does not look to the amount of the money spent in His cause but to the proportion it bears to the money retained by the spender for his worldly needs. The word طل (light rain), besides including the lightest of rains, also means "dew" (Lane) and has been used to point out that even the smallest amounts spent in the cause of Allah has its reward.
d
See 2:262.
334
Spending money in the cause of Allah strengthens the soul of a person because by spending his hard-earned wealth he voluntarily imposes a burden on himself which makes him firmer and more steadfast in faith.
335
The hearts of believers who spend freely in the cause of God are like an elevated piece of ground to which heavy rain, which sometimes proves harmful for low-lying tracts, can do no harm. On the other hand, it is benefitted by rain, whether it is heavy or light.
مَّا الۡمَسِیۡحُ ابۡنُ مَرۡیَمَ اِلَّا رَسُوۡلٌ قَدۡ خَلَتۡ مِنۡ قَبۡلِہِ الرُّسُلُ وَاُمُّہٗ صِدِّیۡقَۃٌ ۖ کَانَا یَاۡکُلَانِ الطَّعَامَ ۗ اُنۡظُرۡ کَیۡفَ نُبَیِّنُ لَہُمُ الۡاٰیٰتِ ثُمَّ انۡظُرۡ اَنّٰی یُؤۡفَکُوۡنَ
خَـلَا فُـلَانُ اِذَا مَاتَ (لسان) یعنی خَـلَا کے معنے وفات پانے کے ہیں۔ یہ آیت وفات مسیحؑ پر دلالت کرتی ہے کیونکہ دوسری جگہ آتا ہے۔ وَ مَامُحَمَّدٌ اِلَّا رَسُوْلٌ قَدْخَلَتْ مِنْ قَبْلِہِ الرُّسُلُ (آل عمران: ۱۴۵) یعنی محمد رسول اللہ صلی اللہ علیہ وسلم سے پہلے سب رسول (جن میں مسیحؑ بھی شامل ہے) فوت ہو چکے ہیں۔
مسیحؑ کا کھانا کھانا دلیل ہے کہ وہ خدا نہ تھے۔ انجیل اس پر شاہد ہے۔ (مرقس باب۱۴ آیت۱۷ و ۱۸)
یعنی باوجود دلائل کے شریر علماء انہیں غلط راستہ پر لے جاتے تھے۔
21:9.
The verse advances a number of arguments against the alleged divinity of Jesus; (a) Jesus was no better than other Messengers of God in any way; (b) he was born of a woman; (c) like other human beings he was subject to the natural laws of hunger and thirst and was subject also to the natural ensuing phenomena.
21:9.
Important Words:
یؤفکون (they are turned away) is derived from افك (afaka). They say افکه i.e. he changed his or its state or condition or manner of being; he turned him or it away or back from a thing; he turned him away or back by lying; he changed or perverted his judgement or opinion; or he deceived or beguiled him. They say افك الرجل عن الخیر i.e. the man was turned away or turned back from good by deceit or guile. افك (afaka) or افك (affaka) also means, he told a lie or uttered a falsehood which, in essence, is the same as changing the state of a thing (Lane).
Commentary:
The verse advances a number of arguments against the alleged divinity of Jesus. Firstly, it points out that Jesus was no better than other Messengers of God in any way. He enjoyed no higher status. He showed no miracles the like of which were not shown by other Prophets. In fact, the greatest miracle ascribed to him by his followers is that of the alleged raising of the dead. But the Bible ascribes similar miracles to other Prophets also (see 2 Kings 4:16-35; 13:21).
The second argument mentioned by the verse against his alleged divinity is that he was born of a woman. Being born of a human being, he could not be divine. Moreover, a child is known to inherit some of the prominent traits of the physical and moral make-up of its parent. Jesus, being born of a woman must have inherited her nature and her qualities and so he could not be God.
Again, being human, he was, like other human beings, subject to the natural laws of hunger and of satisfying it by taking food and he was subject also to the natural phenomena that ensue.
By describing the mother of Jesus as "a truthful woman", the Quran has incidentally refuted the Jewish allegations concerning the birth of Jesus.
d
21:9.
389
这节经文提出许多论据来驳斥所谓伊撒的神性: (a) 伊撒绝不比安拉其他的使者强; (b) 他由女人所生; (c) 像其他的人一样, 他受饥渴等自然法则的支配并且也受自然界演变现象的支配。
1
خَـلَا فُـلَانُ اِذَا مَاتَ (لسان) یعنی خَـلَا کے معنے وفات پانے کے ہیں۔ یہ آیت وفات مسیحؑ پر دلالت کرتی ہے کیونکہ دوسری جگہ آتا ہے۔ وَ مَامُحَمَّدٌ اِلَّا رَسُوْلٌ قَدْخَلَتْ مِنْ قَبْلِہِ الرُّسُلُ (آل عمران: ۱۴۵) یعنی محمد رسول اللہ صلی اللہ علیہ وسلم سے پہلے سب رسول (جن میں مسیحؑ بھی شامل ہے) فوت ہو چکے ہیں۔
2
مسیحؑ کا کھانا کھانا دلیل ہے کہ وہ خدا نہ تھے۔ انجیل اس پر شاہد ہے۔ (مرقس باب۱۴ آیت۱۷ و ۱۸)
3
یعنی باوجود دلائل کے شریر علماء انہیں غلط راستہ پر لے جاتے تھے۔
a
21:9.
706
Important Words:
یؤفکون (they are turned away) is derived from افك (afaka). They say افکه i.e. he changed his or its state or condition or manner of being; he turned him or it away or back from a thing; he turned him away or back by lying; he changed or perverted his judgement or opinion; or he deceived or beguiled him. They say افك الرجل عن الخیر i.e. the man was turned away or turned back from good by deceit or guile. افك (afaka) or افك (affaka) also means, he told a lie or uttered a falsehood which, in essence, is the same as changing the state of a thing (Lane).
Commentary:
The verse advances a number of arguments against the alleged divinity of Jesus. Firstly, it points out that Jesus was no better than other Messengers of God in any way. He enjoyed no higher status. He showed no miracles the like of which were not shown by other Prophets. In fact, the greatest miracle ascribed to him by his followers is that of the alleged raising of the dead. But the Bible ascribes similar miracles to other Prophets also (see 2 Kings 4:16-35; 13:21).
The second argument mentioned by the verse against his alleged divinity is that he was born of a woman. Being born of a human being, he could not be divine. Moreover, a child is known to inherit some of the prominent traits of the physical and moral make-up of its parent. Jesus, being born of a woman must have inherited her nature and her qualities and so he could not be God.
Again, being human, he was, like other human beings, subject to the natural laws of hunger and of satisfying it by taking food and he was subject also to the natural phenomena that ensue.
By describing the mother of Jesus as "a truthful woman", the Quran has incidentally refuted the Jewish allegations concerning the birth of Jesus.
a
21:9.
780
The verse advances a number of arguments against the alleged divinity of Jesus; (a) Jesus was no better than other Messengers of God in any way; (b) he was born of a woman; (c) like other human beings he was subject to the natural laws of hunger and thirst and was subject also to the natural ensuing phenomena.
قَالُوۡا نُرِیۡدُ اَنۡ نَّاۡکُلَ مِنۡہَا وَتَطۡمَئِنَّ قُلُوۡبُنَا وَنَعۡلَمَ اَنۡ قَدۡ صَدَقۡتَنَا وَنَکُوۡنَ عَلَیۡہَا مِنَ الشّٰہِدِیۡنَ
Commentary:
The disciples of Jesus have, in this verse, mentioned four objects which the fulfilment of the prayer of Jesus about the food asked for was meant to serve: (1) that they might eat thereof and their hunger might be satisfied; (2) that their minds might be at rest. This also shows that they desired a permanent provision of sustenance because a single meal could not put their minds at rest or relieve them of anxiety about their livelihood in the future so that they might be able to preach the message of God free from all care and devote themselves fully to the service of religion; (3) that the prophecy of Jesus contained in 3:50 might be fulfilled; and (4) that they might become witnesses to the fulfilment of his prayer and of the truth of their religion, and people might know that God helps and favours those who are devoted to the service of His religion. The history of the early Christian Church shows that God did actually make extraordinary provision for the sustenance of those who devoted their lives to the preaching of the message of Jesus. Nay, even now Christians, though they have drifted far away from the truth, are enjoying an extra good table spread with food.
741
Commentary:
The disciples of Jesus have, in this verse, mentioned four objects which the fulfilment of the prayer of Jesus about the food asked for was meant to serve: (1) that they might eat thereof and their hunger might be satisfied; (2) that their minds might be at rest. This also shows that they desired a permanent provision of sustenance because a single meal could not put their minds at rest or relieve them of anxiety about their livelihood in the future so that they might be able to preach the message of God free from all care and devote themselves fully to the service of religion; (3) that the prophecy of Jesus contained in 3:50 might be fulfilled; and (4) that they might become witnesses to the fulfilment of his prayer and of the truth of their religion, and people might know that God helps and favours those who are devoted to the service of His religion. The history of the early Christian Church shows that God did actually make extraordinary provision for the sustenance of those who devoted their lives to the preaching of the message of Jesus. Nay, even now Christians, though they have drifted far away from the truth, are enjoying an extra good table spread with food.
وَیٰۤاٰدَمُ اسۡکُنۡ اَنۡتَ وَزَوۡجُکَ الۡجَنَّۃَ فَکُلَا مِنۡ حَیۡثُ شِئۡتُمَا وَلَا تَقۡرَبَا ہٰذِہِ الشَّجَرَۃَ فَتَکُوۡنَا مِنَ الظّٰلِمِیۡنَ
اِس فقرہ سے معلوم ہوتا ہے کہ شریعت کی اصل بنیاد حلّت پر ہے‘ صرف ان چیزوں سے منع کیا جاتا ہے جو روحانی اور جسمانی طور پر مضر ہوتی ہے۔
ممنوع درخت سے مراد وہ احکام ہیں جن میں بعض باتوں سے آدم کو روکا گیا تھا۔ خصوصاً ابلیس اور اس کی ذر ّیت سے تعلق رکھنے سے۔ قرآن کریم میں لکھا ہے کہ شجرئہ طیبہ سے مراد اچھے احکام ہوتے ہیں جیسے فرماتا ہے۔ اَلَمْ تَرَکَیْفَ ضَرَبَ اللّٰہُ مَثَـلًا کَلِمَۃً طَیِّبَۃً کَشَجَرَۃٍ طَیِّبَۃٍ (ابراہیم: ۲۵) یعنی کیا تجھے معلوم نہیں کہ اللہ تعالیٰ نے کس طرح پاک بات کی کیفیت ایک پاک درخت کی مثال سے بیان فرمائی ہے اور شجرئہ خبیثہ سے مراد برے احکام ہوتے ہیں‘ جیسے فرماتا ہے وَ مَثَلُ کَلِمَۃٍ خَبِیْثَۃٍ کَشَجَرَۃٍ خَبِیْثَۃٍ (ابراہیم: ۲۷) یعنی بُری بات کی کیفیت بُرے در
2:38; 20:118.
See {68}.
This shows that every thing is lawful, except what may be forbidden as being harmful physically or spiritually.
"Forbidden tree" may also signify commandments whereby certain things were forbidden to Adam and his wife. "Good word" has been likened to "good tree" in the Qur’an (14:25) and evil word to "evil tree" (14:27).
c
2:38; 20:118.
480
见注释42。
481
“受禁的树”也可以意指禁止阿丹和他的妻子做某些事的戒律。«古兰经»中, “好话” 比作 “好树”, (14:25) 而 “恶话”比作“恶树”。(14:27)
1
اِس فقرہ سے معلوم ہوتا ہے کہ شریعت کی اصل بنیاد حلّت پر ہے‘ صرف ان چیزوں سے منع کیا جاتا ہے جو روحانی اور جسمانی طور پر مضر ہوتی ہے۔
2
ممنوع درخت سے مراد وہ احکام ہیں جن میں بعض باتوں سے آدم کو روکا گیا تھا۔ خصوصاً ابلیس اور اس کی ذر ّیت سے تعلق رکھنے سے۔ قرآن کریم میں لکھا ہے کہ شجرئہ طیبہ سے مراد اچھے احکام ہوتے ہیں جیسے فرماتا ہے۔ اَلَمْ تَرَکَیْفَ ضَرَبَ اللّٰہُ مَثَـلًا کَلِمَۃً طَیِّبَۃً کَشَجَرَۃٍ طَیِّبَۃٍ (ابراہیم: ۲۵) یعنی کیا تجھے معلوم نہیں کہ اللہ تعالیٰ نے کس طرح پاک بات کی کیفیت ایک پاک درخت کی مثال سے بیان فرمائی ہے اور شجرئہ خبیثہ سے مراد برے احکام ہوتے ہیں‘ جیسے فرماتا ہے وَ مَثَلُ کَلِمَۃٍ خَبِیْثَۃٍ کَشَجَرَۃٍ خَبِیْثَۃٍ (ابراہیم: ۲۷) یعنی بُری بات کی کیفیت بُرے در
b
2:38; 20:118.
922A
Commentary:
See 2:36.
b
2:38; 20:118.
955A
See {68}.
956
This shows that every thing is lawful, except what may be forbidden as being harmful physically or spiritually.
957
"Forbidden tree" may also signify commandments whereby certain things were forbidden to Adam and his wife. "Good word" has been likened to "good tree" in the Qur’an (14:25) and evil word to "evil tree" (14:27).
قَالَ اِنِّیۡ لَیَحۡزُنُنِیۡۤ اَنۡ تَذۡہَبُوۡا بِہٖ وَاَخَافُ اَنۡ یَّاۡکُلَہُ الذِّئۡبُ وَاَنۡتُمۡ عَنۡہُ غٰفِلُوۡنَ
It appears from this verse that Jacob had already been informed by God in a general way of the plot of Joseph’s brothers to kill him. So, as if pre-arraigning them, he used the same words which they were to use later in extenuation of their heinous crime.
Commentary:
This verse lends further support to the view that Joseph was not seventeen or eighteen but much younger (v. 12); otherwise there was no occasion for Jacob to fear his being devoured by a wolf. It also appears from this verse that Jacob had already been informed by God in a general way of the plot of Joseph’s brothers to kill him. So, as if pre-arraigning them, Jacob used the same words which they were to use later in extenuation of their heinous crime.
1518
Commentary:
This verse lends further support to the view that Joseph was not seventeen or eighteen but much younger (v. 12); otherwise there was no occasion for Jacob to fear his being devoured by a wolf. It also appears from this verse that Jacob had already been informed by God in a general way of the plot of Joseph’s brothers to kill him. So, as if pre-arraigning them, Jacob used the same words which they were to use later in extenuation of their heinous crime.
1365
It appears from this verse that Jacob had already been informed by God in a general way of the plot of Joseph’s brothers to kill him. So, as if pre-arraigning them, he used the same words which they were to use later in extenuation of their heinous crime.
تُؤۡتِیۡۤ اُکُلَہَا کُلَّ حِیۡنٍۭ بِاِذۡنِ رَبِّہَا ۗ وَیَضۡرِبُ اللّٰہُ الۡاَمۡثَالَ لِلنَّاسِ لَعَلَّہُمۡ یَتَذَکَّرُوۡنَ
13:18; 29:44.
اس آیت میں یہ بتایا گیا ہے کہ اسلام کا جو شجرہ طیّبہ ہے اس میں ہمیشہ خدا رسیدہ لوگ پیدا ہوتے رہیں گے۔ مگر باقی مذاہب میں نہیں۔ یہ اس کا ثبوت ہوگا‘ کہ وہ شجرۂ خبیثہ ہو گئے ہیں۔
13:18; 29:44.
c
13:18; 29:44.
1
اس آیت میں یہ بتایا گیا ہے کہ اسلام کا جو شجرہ طیّبہ ہے اس میں ہمیشہ خدا رسیدہ لوگ پیدا ہوتے رہیں گے۔ مگر باقی مذاہب میں نہیں۔ یہ اس کا ثبوت ہوگا‘ کہ وہ شجرۂ خبیثہ ہو گئے ہیں۔
a
13:18; 29:44.
1680
Commentary:
See under the preceding verse.
a
13:18; 29:44.
کِلۡتَا الۡجَنَّتَیۡنِ اٰتَتۡ اُکُلَہَا وَلَمۡ تَظۡلِمۡ مِّنۡہُ شَیۡـًٔا ۚ وَفَجَّرۡنَا خِلٰلَہُمَا نَہَرًا
“一条河” 代表穆圣时代。通过穆圣, 保存了穆撒和伊撒许多部分的真实教义。
نہر سے مراد رسول کریم صلی اللہ علیہ وسلم کا زمانہ ہے جن کے ذریعہ سے موسیٰ علیہ السلام اور عیسیٰ علیہ السلام کی حقیقی تعلیم کا کچھ حصہ زندہ رہا۔
"The stream" represents the time of the Holy Prophet, through whom portions of the true teachings of Moses and Jesus were preserved.
Commentary:
Singular number of the verbs اتت and تظلم shows that the two gardens were, in reality, two parts of one and the same garden.
The words, and failed not the least therein, indicate that these were not gardens in the literal sense of the word but gardens in a metaphorical sense because it is against the laws of nature that trees should continue to yield abundant fruits in many consecutive seasons. But the trees of the gardens mentioned in this verse yielded fruits uniformly in abundance. This shows that they were gardens in the metaphorical sense only.
759
“一条河” 代表穆圣时代。通过穆圣, 保存了穆撒和伊撒许多部分的真实教义。
4
نہر سے مراد رسول کریم صلی اللہ علیہ وسلم کا زمانہ ہے جن کے ذریعہ سے موسیٰ علیہ السلام اور عیسیٰ علیہ السلام کی حقیقی تعلیم کا کچھ حصہ زندہ رہا۔
2074
Commentary:
Singular number of the verbs اتت and تظلم shows that the two gardens were, in reality, two parts of one and the same garden.
The words, and failed not the least therein, indicate that these were not gardens in the literal sense of the word but gardens in a metaphorical sense because it is against the laws of nature that trees should continue to yield abundant fruits in many consecutive seasons. But the trees of the gardens mentioned in this verse yielded fruits uniformly in abundance. This shows that they were gardens in the metaphorical sense only.
1690
"The stream" represents the time of the Holy Prophet, through whom portions of the true teachings of Moses and Jesus were preserved.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوا اجۡتَنِبُوۡا کَثِیۡرًا مِّنَ الظَّنِّ اِنَّ بَعۡضَ الظَّنِّ اِثۡمٌ ۖ وَّلَا تَجَسَّسُوۡا وَلَا یَغۡتَبۡ بَّعۡضُکُمۡ بَعۡضًا ۚ اَیُحِبُّ اَحَدُکُمۡ اَنۡ یَّاۡکُلَ لَحۡمَ اَخِیۡہِ مَیۡتًا فَکَرِہۡتُمُوۡہُ ۚ وَاتَّقُوا اللّٰہَ ۚ اِنَّ اللّٰہَ تَوَّابٌ رَّحِیۡمٌ
53:29.
这章经文的要点是穆斯林个人间、团体中建立和平友好、睦邻关系和亲善, 这节经文和上一节经文提到了引起倾轧、纠纷和分歧的社会弊病; 这些社会弊病腐蚀、败坏社会并摧毁社会的核心; 穆斯林有责任防止它们。其中有的是取笑和嘲弄他人, 暗中监视人、呼外号、猜疑、暗中诽谤。在这里特别提到了妇女, 因为她们更容易成为这些弊病的牺牲品。这些弊病的主要根源是骄傲和虚伪的优越感, 这在下一章中明确论及。由于这一章奠定了伊斯兰教坚实有力的兄弟关系的基础, 遂而消除了穆斯林间的不睦与不和。
پھر غیبت کیوں کرتے ہو جو ایسی ہی بری شے ہے۔
53:29
The principal theme of the Surah being the establishment of concord, amity and goodwill among Muslim individuals and groups, this and the preceding verse mention some of those social evils which cause discord, dissensions and differences; and corrode, corrupt and contaminate a society and eat into its vitals; and enjoins Muslims to be on their guard against them. Ridiculing and taunting others, spying, and calling by nicknames, and suspicion and backbiting, are some of these social evils. Women have been particularly mentioned in this connection in that they are more prone to fall a victim to them. The main cause which lies at the root of these evils are conceit and a false sense of superiority, which the next verse expressly deals with. By removing these basic causes of disharmony and disagreement among Muslims the Surah has laid the foundation of a firm and solid brotherhood of Islam.
10:67; 53:29.
Commentary:
As stated above the principal theme of the Surah is the establishment of concord, amity and goodwill between Muslim individuals and groups and therefore it has mentioned some of those social evils which cause discord, dissensions and differences, and corrode, corrupt and contaminate a society, eating into its vitals, and enjoins Muslims to be on their guard against them. Ridiculing and taunting others, spying, and calling by nick-names, and suspicion and backbiting are some of these social evils. Women have been particularly mentioned here in that they are more prone to fall a victim to these evils. The main cause, which lies at the root of these evils, is conceit and a false sense of superiority, which the next verse expressly deals with. By removing the basic causes of disharmony and disagreement among Muslims the Surah has laid the foundation of a firm and solid brotherhood of Islam.
a
53:29.
1279
这章经文的要点是穆斯林个人间、团体中建立和平友好、睦邻关系和亲善, 这节经文和上一节经文提到了引起倾轧、纠纷和分歧的社会弊病; 这些社会弊病腐蚀、败坏社会并摧毁社会的核心; 穆斯林有责任防止它们。其中有的是取笑和嘲弄他人, 暗中监视人、呼外号、猜疑、暗中诽谤。在这里特别提到了妇女, 因为她们更容易成为这些弊病的牺牲品。这些弊病的主要根源是骄傲和虚伪的优越感, 这在下一章中明确论及。由于这一章奠定了伊斯兰教坚实有力的兄弟关系的基础, 遂而消除了穆斯林间的不睦与不和。
1
پھر غیبت کیوں کرتے ہو جو ایسی ہی بری شے ہے۔
a
10:67; 53:29.
3850
Commentary:
As stated above the principal theme of the Surah is the establishment of concord, amity and goodwill between Muslim individuals and groups and therefore it has mentioned some of those social evils which cause discord, dissensions and differences, and corrode, corrupt and contaminate a society, eating into its vitals, and enjoins Muslims to be on their guard against them. Ridiculing and taunting others, spying, and calling by nick-names, and suspicion and backbiting are some of these social evils. Women have been particularly mentioned here in that they are more prone to fall a victim to these evils. The main cause, which lies at the root of these evils, is conceit and a false sense of superiority, which the next verse expressly deals with. By removing the basic causes of disharmony and disagreement among Muslims the Surah has laid the foundation of a firm and solid brotherhood of Islam.
b
53:29
2795
The principal theme of the Surah being the establishment of concord, amity and goodwill among Muslim individuals and groups, this and the preceding verse mention some of those social evils which cause discord, dissensions and differences; and corrode, corrupt and contaminate a society and eat into its vitals; and enjoins Muslims to be on their guard against them. Ridiculing and taunting others, spying, and calling by nicknames, and suspicion and backbiting, are some of these social evils. Women have been particularly mentioned in this connection in that they are more prone to fall a victim to them. The main cause which lies at the root of these evils are conceit and a false sense of superiority, which the next verse expressly deals with. By removing these basic causes of disharmony and disagreement among Muslims the Surah has laid the foundation of a firm and solid brotherhood of Islam.