Topic: Ahmad
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Subtopics
أَفَمَن كَانَ عَلَىٰ بَيِّنَةٍ مِّن رَّبِّهِۦ وَيَتْلُوهُ شَاهِدٌ مِّنْهُ وَمِن قَبْلِهِۦ كِتَٰبُ مُوسَىٰٓ إِمَامًا وَرَحْمَةً ۚ أُو۟لَٰٓئِكَ يُؤْمِنُونَ بِهِۦ ۚ وَمَن يَكْفُرْ بِهِۦ مِنَ ٱلْأَحْزَابِ فَٱلنَّارُ مَوْعِدُهُۥ ۚ فَلَا تَكُ فِى مِرْيَةٍ مِّنْهُ ۚ إِنَّهُ ٱلْحَقُّ مِن رَّبِّكَ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يُؤْمِنُونَ
2:148; 10:95.
47:15.
46:11; 61:7.
这些话中有三个论据证明穆圣: (a) ‘一个立足於养主明证的人,’ (b) ‘在他之后有一个证人将来自安拉来证明他的真理,’ (c) ‘在他之前还有穆撒的经典。’ ‘养主明证’ 是穆圣给他的腐败没落的民族生活中所带来的伟大精神革命, 而证明他的真理的证人是他的追随者中产生的宗教导师, 他们用自己的训导和实践在每个时代证实了伊斯兰教和 «古兰经» 的真理, 杰出的证人是主许的迈喜合, 阿哈默底亚运动的创始人; ‘在他之前还有穆撒的经典’ 这句话, 指的是圣经中可以见到的有关穆圣的许多预言。读注释932。
یعنی محمد رسول اللہ صلی اللہ علیہ وسلم۔
یعنی خدا تعالیٰ کی طرف سے۔
یعنی اس کی امت میں سے بھی ایک مامور پیدا ہوگا جو اپنے الہامات کے ذریعہ سے اس کی تصدیق کرے گا۔ گویا محمد رسول اللہ صلی اللہ علیہ وسلم کو تین گواہ حاصل ہیں۔ ایک تو خود دلائل رکھتا ہے۔ دوسرے اس کی امت میں سے اولیاء اللہ پیدا ہوتے رہیں گے۔ جو اس کی سچائی کی گواہی دیں گے۔ تیسرے اس سے پہلے بھی حضرت موسیٰ علیہ السلام کی کتاب اس کی سچائی پر گواہی دے رہی ہے۔ اتنی گواہیاں کسی اور نبی کو میّسر نہیں۔
47:15.
46:11; 61:7.
2:148; 10:95.
Three arguments have been given in this verse in support of the Holy Prophet in the words: (a) 'Who stands upon a clear proof from his Lord,' (b) to testify to whose truth a witness from Him shall follow him,' and (c) 'who was preceded by the Book of Moses.' 'The clear proof from his Lord' was the great moral revolution which the Holy Prophet had brought about in the life of his corrupt and decadent people, and the witnesses who bore testimony to his truth were the Divine Teachers from among his followers who, by their precept and practice, established the truth of Islam and the Qur’an in every age, the witness par excellence being the Promised Messiah, Founder of the Ahmadiyya Movement; and the words 'was preceded by the Book of Moses' point to the prophecies that are found in the Bible about the Holy Prophet. See {2135}.
47:15.
46:11; 61:7.
2:148; 10:95.
Commentary:
This verse embodies three important criteria by which the truth of the Quran and that of the Holy Prophet can be tested, and declares that he who satisfies these three criteria cannot be an impostor.
There are three classes of men whom a Divine Message can possibly concern:(1) the contemporaries of a Messenger of God, to whom the Message is directly addressed; (2) the generations yet unborn who are to receive the Message in the future; (3) the past generations to whom their Prophet gave the news that a Messenger was to come. If these three classes of witnesses bear testimony to the truth of a claimant to prophethood, there can remain no doubt about his truth. The faith of the last-mentioned class of people, i.e. those who expect the advent of a Messenger of God, has its basis in past prophecies about his advent, while the first-mentioned class, i.e. the contemporaries of a claimant, judge his claim (a) by the touchstone whether he possesses in his own person any proof which testifies to his truth, or (b) by the prophecies of earlier Scriptures about the advent of a Divine Messenger. Lastly, there is the second class of people, i.e. those yet unborn who in their time look upon the signs witnessed by the contemporaries of a claimant as mere stories, and confine their scrutiny to the change brought about by the claimant—the fruit of his reformatory efforts. In fact, succeeding generations attach more importance to the fruits of the labours of a Divine Messenger and to the results of his mission than to anything else. If his Message continues to bear fruit down to their time, they come to realize that it is a truly useful thing and concerns them as much as it did past generations.
In point of importance, pride of place belongs to internal evidence, that is, the evidence which a claimant possesses in his own person, because such evidence serves as a clear proof not only for the contemporaries of the claimant but also for the generations to come and because it relieves seekers after truth of the trouble of turning to other things for guidance, it being in itself a sufficient proof of the truth of the claimant. This kind of proof is referred to in the words, Can he who possesses a clear proof from his Lord be an impostor?
The second evidence, which is also second in importance, of the truth of a Divine claimant pertains to the results produced by his Message and the fruits of his labours; for in the absence of this evidence, the practical value of a Message claimed to be Divine becomes doubtful in the eyes of later generations. In fact, the intrinsic truth of a Message does not constitute a sufficient incentive for acting upon it. It has to be shown that it is also meant for the recipient and for the age in which he lives and that it has not been superseded by a later Message. The fact that a Message continues to bear fruit suffices to establish the fact that it is as practicable and as useful at present as it was in the past. This kind of evidence is referred to in the words, and a witness from Him shall follow him.
Last in point of importance is the evidence which relates to prophecies holding hope of a future reformer and a future Message. The evidence of such prophecies is also useful, for it keeps the minds of men prepared for the acceptance of the Message, although naturally only those people benefit by it in whose time the expected Message actually makes its appearance. This kind of evidence is hinted at in the words, and who was preceded by the Book of Moses, a guide and a mercy.
All these three kinds of evidence have been adduced in this verse in support of the Holy Prophet and the Quranic Message. The Quran possesses strong internal evidence of its Divine origin; the Scriptures that preceded it bear clear witness to its truth; and it was also to bear fruit in the future in a way that nobody could have any reasonable ground to reject it. Similarly, the Holy Prophet who brought this Message also possesses this triple evidence which clearly proves him to be a true Messenger of God.
The words, a witness from Him (God) shall follow him (the Holy Prophet), also point to the appearance of a great Reformer in the Latter Days who was to come as "a witness" to bear testimony to the truth of the Holy Prophet. It is worth noting that the person who was to appear after the Holy Prophet to bear testimony to his truth has been called a شاھد (a witness) and it is evident that a witness is needed only when the continued practicability and usefulness of a Message is called in question. It is evident, therefore, that after the advent of the Holy Prophet a Messenger was needed only at a time when there should arise about the Quran the question whether it was still worthy of being acted upon. It is well known that such a question never arose about the Quran during the last 1350 years, and it is only in the present time that doubts have begun to be expressed about this claim of the Quran with persistence from all quarters. There is a section of Muslims themselves who hold the view that some teachings of the Quran, particularly with regard to the five daily Prayers, the amputation of the hands of a thief, polygamy, purdah, usury, etc., need alteration or amendment. Then there are the followers of claimants like Baha’ullah, who believe that the Law of Islam has become abrogated and they seek to introduce a new Law in its place. Last of all, the so-called higher critics of the west question the authenticity of some historical facts mentioned in the Quran as well as the practicability of some of its teachings. Such a state of affairs never existed before the present age and therefore, truly speaking, no "witness" was needed before now.
The words منه (from Him) in the expression, a witness from Him, clearly show that the promised witness was to be a heavenly Messenger. This heavenly Messenger is Ahmad, the Promised Messiah, Founder of the Ahmadiyya Movement,who appeared at a time when the teachings of Islam had begun openly to be declared unpractical and impracticable and the object of whose advent was to bear witness to the truth of Islam by means of clear proofs and fresh heavenly signs.
It should also be remembered that the words, a witness from Him shall follow him, promised the appearance of a person who was to invite men to accept and follow the Quran and not of one who was to abrogate its teachings. Thus, incidentally, the verse furnishes an irrefutable argument against the claims of Baha’ullah.
The third evidence in support of the truth of the Quran and of the Holy Prophet lies in the fact that their advent was predicted by previous Prophets. The Book of Moses forms the most conspicuous example of it. It contains clear prophecies about the Holy Prophet and the Quran. Among others, the reader is referred to Deut. 18:18.
The Book of Moses is here called "a guide" because it serves as a guide to the truth of Islam. It is "a mercy" in the sense that it has made it easy for men to accept the truth in four different ways: (1) by means of prophecies which point to the truth of the Holy Prophet; (2) by laying down criteria by means of which the truth of a Prophet can be tested; (3) by enabling men to compare the teachings of the two Books; and (4) by helping to explain the fundamentals of the Law.
The word احزاب (opposing parties) generally signifies the parties that oppose the Prophets. As the Holy Prophet was raised for the whole of mankind, the words would here signify the followers of all the religions of the world other than Islam.
The words, be not thou in doubt about it, are addressed to the reader and not to the Holy Prophet. These words are preceded by the words, those who consider these matters believe therein, to point out that as there has already come into existence a party of men who believe in the Quran and the Holy Prophet, it is highly unreasonable to think that, whereas the evidences mentioned above have succeeded in bringing into existence a party of firm believers, the Prophet himself to whom those evidences were revealed should remain in doubt about their Divine origin. These words, therefore, cannot be said to have been addressed to the Holy Prophet. They are undoubtedly addressed to each and every reader of the Quran.
a
2:148; 10:95.
d
47:15.
e
46:11; 61:7.
611
这些话中有三个论据证明穆圣: (a) ‘一个立足於养主明证的人,’ (b) ‘在他之后有一个证人将来自安拉来证明他的真理,’ (c) ‘在他之前还有穆撒的经典。’ ‘养主明证’ 是穆圣给他的腐败没落的民族生活中所带来的伟大精神革命, 而证明他的真理的证人是他的追随者中产生的宗教导师, 他们用自己的训导和实践在每个时代证实了伊斯兰教和 «古兰经» 的真理, 杰出的证人是主许的迈喜合, 阿哈默底亚运动的创始人; ‘在他之前还有穆撒的经典’ 这句话, 指的是圣经中可以见到的有关穆圣的许多预言。读注释932。
2
یعنی محمد رسول اللہ صلی اللہ علیہ وسلم۔
3
یعنی خدا تعالیٰ کی طرف سے۔
4
یعنی اس کی امت میں سے بھی ایک مامور پیدا ہوگا جو اپنے الہامات کے ذریعہ سے اس کی تصدیق کرے گا۔ گویا محمد رسول اللہ صلی اللہ علیہ وسلم کو تین گواہ حاصل ہیں۔ ایک تو خود دلائل رکھتا ہے۔ دوسرے اس کی امت میں سے اولیاء اللہ پیدا ہوتے رہیں گے۔ جو اس کی سچائی کی گواہی دیں گے۔ تیسرے اس سے پہلے بھی حضرت موسیٰ علیہ السلام کی کتاب اس کی سچائی پر گواہی دے رہی ہے۔ اتنی گواہیاں کسی اور نبی کو میّسر نہیں۔
a
47:15.
b
46:11; 61:7.
c
2:148; 10:95.
1399
Commentary:
This verse embodies three important criteria by which the truth of the Quran and that of the Holy Prophet can be tested, and declares that he who satisfies these three criteria cannot be an impostor.
There are three classes of men whom a Divine Message can possibly concern:(1) the contemporaries of a Messenger of God, to whom the Message is directly addressed; (2) the generations yet unborn who are to receive the Message in the future; (3) the past generations to whom their Prophet gave the news that a Messenger was to come. If these three classes of witnesses bear testimony to the truth of a claimant to prophethood, there can remain no doubt about his truth. The faith of the last-mentioned class of people, i.e. those who expect the advent of a Messenger of God, has its basis in past prophecies about his advent, while the first-mentioned class, i.e. the contemporaries of a claimant, judge his claim (a) by the touchstone whether he possesses in his own person any proof which testifies to his truth, or (b) by the prophecies of earlier Scriptures about the advent of a Divine Messenger. Lastly, there is the second class of people, i.e. those yet unborn who in their time look upon the signs witnessed by the contemporaries of a claimant as mere stories, and confine their scrutiny to the change brought about by the claimant—the fruit of his reformatory efforts. In fact, succeeding generations attach more importance to the fruits of the labours of a Divine Messenger and to the results of his mission than to anything else. If his Message continues to bear fruit down to their time, they come to realize that it is a truly useful thing and concerns them as much as it did past generations.
In point of importance, pride of place belongs to internal evidence, that is, the evidence which a claimant possesses in his own person, because such evidence serves as a clear proof not only for the contemporaries of the claimant but also for the generations to come and because it relieves seekers after truth of the trouble of turning to other things for guidance, it being in itself a sufficient proof of the truth of the claimant. This kind of proof is referred to in the words, Can he who possesses a clear proof from his Lord be an impostor?
The second evidence, which is also second in importance, of the truth of a Divine claimant pertains to the results produced by his Message and the fruits of his labours; for in the absence of this evidence, the practical value of a Message claimed to be Divine becomes doubtful in the eyes of later generations. In fact, the intrinsic truth of a Message does not constitute a sufficient incentive for acting upon it. It has to be shown that it is also meant for the recipient and for the age in which he lives and that it has not been superseded by a later Message. The fact that a Message continues to bear fruit suffices to establish the fact that it is as practicable and as useful at present as it was in the past. This kind of evidence is referred to in the words, and a witness from Him shall follow him.
Last in point of importance is the evidence which relates to prophecies holding hope of a future reformer and a future Message. The evidence of such prophecies is also useful, for it keeps the minds of men prepared for the acceptance of the Message, although naturally only those people benefit by it in whose time the expected Message actually makes its appearance. This kind of evidence is hinted at in the words, and who was preceded by the Book of Moses, a guide and a mercy.
All these three kinds of evidence have been adduced in this verse in support of the Holy Prophet and the Quranic Message. The Quran possesses strong internal evidence of its Divine origin; the Scriptures that preceded it bear clear witness to its truth; and it was also to bear fruit in the future in a way that nobody could have any reasonable ground to reject it. Similarly, the Holy Prophet who brought this Message also possesses this triple evidence which clearly proves him to be a true Messenger of God.
The words, a witness from Him (God) shall follow him (the Holy Prophet), also point to the appearance of a great Reformer in the Latter Days who was to come as "a witness" to bear testimony to the truth of the Holy Prophet. It is worth noting that the person who was to appear after the Holy Prophet to bear testimony to his truth has been called a شاھد (a witness) and it is evident that a witness is needed only when the continued practicability and usefulness of a Message is called in question. It is evident, therefore, that after the advent of the Holy Prophet a Messenger was needed only at a time when there should arise about the Quran the question whether it was still worthy of being acted upon. It is well known that such a question never arose about the Quran during the last 1350 years, and it is only in the present time that doubts have begun to be expressed about this claim of the Quran with persistence from all quarters. There is a section of Muslims themselves who hold the view that some teachings of the Quran, particularly with regard to the five daily Prayers, the amputation of the hands of a thief, polygamy, purdah, usury, etc., need alteration or amendment. Then there are the followers of claimants like Baha’ullah, who believe that the Law of Islam has become abrogated and they seek to introduce a new Law in its place. Last of all, the so-called higher critics of the west question the authenticity of some historical facts mentioned in the Quran as well as the practicability of some of its teachings. Such a state of affairs never existed before the present age and therefore, truly speaking, no "witness" was needed before now.
The words منه (from Him) in the expression, a witness from Him, clearly show that the promised witness was to be a heavenly Messenger. This heavenly Messenger is Ahmad, the Promised Messiah, Founder of the Ahmadiyya Movement,who appeared at a time when the teachings of Islam had begun openly to be declared unpractical and impracticable and the object of whose advent was to bear witness to the truth of Islam by means of clear proofs and fresh heavenly signs.
It should also be remembered that the words, a witness from Him shall follow him, promised the appearance of a person who was to invite men to accept and follow the Quran and not of one who was to abrogate its teachings. Thus, incidentally, the verse furnishes an irrefutable argument against the claims of Baha’ullah.
The third evidence in support of the truth of the Quran and of the Holy Prophet lies in the fact that their advent was predicted by previous Prophets. The Book of Moses forms the most conspicuous example of it. It contains clear prophecies about the Holy Prophet and the Quran. Among others, the reader is referred to Deut. 18:18.
The Book of Moses is here called "a guide" because it serves as a guide to the truth of Islam. It is "a mercy" in the sense that it has made it easy for men to accept the truth in four different ways: (1) by means of prophecies which point to the truth of the Holy Prophet; (2) by laying down criteria by means of which the truth of a Prophet can be tested; (3) by enabling men to compare the teachings of the two Books; and (4) by helping to explain the fundamentals of the Law.
The word احزاب (opposing parties) generally signifies the parties that oppose the Prophets. As the Holy Prophet was raised for the whole of mankind, the words would here signify the followers of all the religions of the world other than Islam.
The words, be not thou in doubt about it, are addressed to the reader and not to the Holy Prophet. These words are preceded by the words, those who consider these matters believe therein, to point out that as there has already come into existence a party of men who believe in the Quran and the Holy Prophet, it is highly unreasonable to think that, whereas the evidences mentioned above have succeeded in bringing into existence a party of firm believers, the Prophet himself to whom those evidences were revealed should remain in doubt about their Divine origin. These words, therefore, cannot be said to have been addressed to the Holy Prophet. They are undoubtedly addressed to each and every reader of the Quran.
c
47:15.
d
46:11; 61:7.
e
2:148; 10:95.
1304
Three arguments have been given in this verse in support of the Holy Prophet in the words: (a) 'Who stands upon a clear proof from his Lord,' (b) to testify to whose truth a witness from Him shall follow him,' and (c) 'who was preceded by the Book of Moses.' 'The clear proof from his Lord' was the great moral revolution which the Holy Prophet had brought about in the life of his corrupt and decadent people, and the witnesses who bore testimony to his truth were the Divine Teachers from among his followers who, by their precept and practice, established the truth of Islam and the Qur’an in every age, the witness par excellence being the Promised Messiah, Founder of the Ahmadiyya Movement; and the words 'was preceded by the Book of Moses' point to the prophecies that are found in the Bible about the Holy Prophet. See {2135}.
وَعَدَ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ مِنكُمْ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ لَيَسْتَخْلِفَنَّهُمْ فِى ٱلْأَرْضِ كَمَا ٱسْتَخْلَفَ ٱلَّذِينَ مِن قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ ٱلَّذِى ٱرْتَضَىٰ لَهُمْ وَلَيُبَدِّلَنَّهُم مِّنۢ بَعْدِ خَوْفِهِمْ أَمْنًا ۚ يَعْبُدُونَنِى لَا يُشْرِكُونَ بِى شَيْـًٔا ۚ وَمَن كَفَرَ بَعْدَ ذَٰلِكَ فَأُو۟لَٰٓئِكَ هُمُ ٱلْفَٰسِقُونَ
گو لفظ عام ہیں مگر مراد یہ ہے کہ تم میں سے خلیفے بنائے گا۔ یہ عربی زبان کا قاعدہ ہے کہ کبھی عام لفظ ہوتے ہیں اور ایک شخص مراد ہوتا ہے۔ اور کبھی ایک شخص کا ذکر کیا جاتا ہے اور ایک جماعت مراد ہوتی ہے۔ (دیکھیئے فقہ اللغۃ مصنفہ ثعالبی)
پہلے لوگوں میں شخصی خلافت ہوئی۔ جیسے مسیحؑ کے بعد اور موسٰیؑ کے بعد۔ پس اس مثال سے آیت کا مضمون واضح ہو گیا اور یہ بھی واضح ہو گیا کہ یہ خلافت انتخابی ہوگی نہ کہ نسلی‘ مسیحیوں میں تو نسلی ہو ہی نہ سکتی تھی‘ کیونکہ ان کے بڑے پادریوں کے لئے شادی حرام ہے اور یہود میں زیادہ تر خلافت الہام سے ہوئی۔ جیسے یوشع موسیٰ علیہ السلام کے خلیفہ ہوئے۔ اسی طرح داو‘د علیہ السلام موسیٰ علیہ السلام کے خلیفہ ہوئے اور وہ صاحبِ الہام تھے۔
Because it serves as a prelude to the introduction of the subject of Khilafat emphasis is repeatedly laid in vv. 52-55 on obedience to Allah and His Messenger. This emphasis implies a hint to the status and position of a Khalifah in Islam. The verse embodies a promise that Muslims will be vouchsafed both spiritual and temporal leadership. The promise is made to the whole Muslim nation but the institution of Khilafat will take a palpable form in the person of certain individuals who will be the Holy Prophet’s Successors and the representatives of the whole nation. The promise of the establishment of Khilafat is clear and unmistakable. As the Holy Prophet is now humanity’s sole guide for all time, his Khilafat will continue to exist in one form or another in the world till the end of time, all other Khilafats having ceased to exist. This is, among many others, the Holy Prophet’s distinctive superiority over all other Prophets and Messengers of God. Our age has
Commentary:
This verse deals with one of the most vital Islamic principles. The Surah under comment enjoys this distinction that in no other Surah has so much light been shed from the point of view of Islam on so many important moral, social and political problems as in this Surah. While the preceding few Surahs dealt with the great and triumphant future of Islam, this Surah tells us how the promised bright future of Islam will take a material shape. Whereas in verse 36 above an implied reference was made to Khilafat which was to be the main instrument for establishment of the spiritual and political hegemony of Islam, the present verse deals with the subject of Khilafat in clear and unmistakable terms. The preceding few verses, i.e. vv. 52-55, however, serve as a prelude to its introduction. In these verses emphasis is repeatedly laid on obedience to Allah and His Messenger. This emphasis implies a hint to the status and position of the Khalifah in Islam. Being the Successor of a Prophet he must be given unconditional obedience.
The present verse embodies a promise that Muslims will be vouchsafed both spiritual and temporal leadership. The promise is made to the whole Muslim nation but the institution of Khilafat will take a palpable form in the person of certain individuals who will be the Prophet’s Successors and the representatives of the whole nation. They will be, as it were, Khilafat personified. The verse further says that the fulfilment of this promise will depend on the Muslims’ observing the Prayer and giving the Zakah and on their obeying the Messenger of God in all religious and temporal matters concerning the nation. When they will have fulfilled these conditions, the boon of Khilafat will be bestowed upon them and they will be made the leaders of nations; their state of fear will give place to a condition of safety and security, Islam will reign supreme in the world, and
above all the Oneness and Unity of God—the real purpose and object of Islam—will become firmly established.
The promise of the establishment of Khilafat is clear and unmistakable. As the Holy Prophet is now humanity’s sole guide for all time, his Khilafat must continue to exist in one form or another in the world till the end of time, all other Khilafats having ceased to exist. This is among many others the Holy Prophet’s distinct superiority over all other Prophets and Messengers of God. Our age has witnessed his greatest spiritual Khalifah in the person of Ahmad, the Promised Messiah.
The Quran has mentioned three kinds of Khalifahs:
(1) Khalifahs, who are Prophets such as Adam and David. About Adam God says in the Quran, "I am about to place a vicegerent in the earth" (2:31) and about David He says: "O David, We have made thee a vicegerent in the earth" (38:27).
(2) Prophets who are the Khalifahs of another and a greater Prophet such as the Israelite Prophets who all were the Khalifahs of Moses. About them the Quran says: "We have sent down the Torah wherein was guidanceand light. By it did the Prophets who were obedient to Us judge for the Jews" (5:45).
(3) Non-Prophet Khalifahs of a Prophet, with or without temporal powers, such as godly people learned in the Law. Their mission is to protect and preserve the law from being tampered with (5:45).
Briefly, the verse under comment covers all these categories of Khalifahs, viz. the Holy Prophet’s rightly-guided Khalifahs, the Promised Messiah, his Successors and the spiritual Reformers or Mujaddids. Their mission, as the above verse says, is to protect the Law and to bring back "the erring flock into the Master’s fold."
The special marks and characteristics of these Khalifahs are:
(a) They are appointed Khalifahs through God’s own decree in the sense that the hearts of believers become inclined towards them and they voluntarily accept them as their Khalifahs.
(b) The religion which their mission is to serve becomes firmly established through their prayers and missionary efforts;
(c) They enjoy equanimity and peace of mind amidst hardships, privations or persecution which nothing can disturb; and
(d) They worship God alone, i.e. in the discharge of their great responsibilities they fear no one and they carry on their duties undaunted and without being discouraged or dismayed by the difficulties that stand in their way.
The verse may also be regarded as embodying a prophecy which was made at a time when Islam was very weak and idols were being worshipped throughout Arabia and the Muslims being small in number feared for their very lives, and yet in the course of only a generation the prophecy was literally fulfilled. Idolatry disappeared from Arabia and Islam became firmly established not only in Arabia but also reigned supreme in the whole world and the followers of the Holy Prophet, erstwhile regarded as the dregs and scum of humanity, became the leaders and teachers of nations.
The words, "Whosoever is ungrateful after that, they will be the rebellious," signify that Khilafat is a great Divine blessing. Without it there can be no solidarity, cohesion and unity among Muslims and therefore they can make no real progress without it. If Muslims do not show proper appreciation of Khilafat by giving unstinted support and obedience to their Khalifahs they will forfeit this great Divine boon and in addition will draw the displeasure of God upon themselves.
1
گو لفظ عام ہیں مگر مراد یہ ہے کہ تم میں سے خلیفے بنائے گا۔ یہ عربی زبان کا قاعدہ ہے کہ کبھی عام لفظ ہوتے ہیں اور ایک شخص مراد ہوتا ہے۔ اور کبھی ایک شخص کا ذکر کیا جاتا ہے اور ایک جماعت مراد ہوتی ہے۔ (دیکھیئے فقہ اللغۃ مصنفہ ثعالبی)
2
پہلے لوگوں میں شخصی خلافت ہوئی۔ جیسے مسیحؑ کے بعد اور موسٰیؑ کے بعد۔ پس اس مثال سے آیت کا مضمون واضح ہو گیا اور یہ بھی واضح ہو گیا کہ یہ خلافت انتخابی ہوگی نہ کہ نسلی‘ مسیحیوں میں تو نسلی ہو ہی نہ سکتی تھی‘ کیونکہ ان کے بڑے پادریوں کے لئے شادی حرام ہے اور یہود میں زیادہ تر خلافت الہام سے ہوئی۔ جیسے یوشع موسیٰ علیہ السلام کے خلیفہ ہوئے۔ اسی طرح داو‘د علیہ السلام موسیٰ علیہ السلام کے خلیفہ ہوئے اور وہ صاحبِ الہام تھے۔
2630
Commentary:
This verse deals with one of the most vital Islamic principles. The Surah under comment enjoys this distinction that in no other Surah has so much light been shed from the point of view of Islam on so many important moral, social and political problems as in this Surah. While the preceding few Surahs dealt with the great and triumphant future of Islam, this Surah tells us how the promised bright future of Islam will take a material shape. Whereas in verse 36 above an implied reference was made to Khilafat which was to be the main instrument for establishment of the spiritual and political hegemony of Islam, the present verse deals with the subject of Khilafat in clear and unmistakable terms. The preceding few verses, i.e. vv. 52-55, however, serve as a prelude to its introduction. In these verses emphasis is repeatedly laid on obedience to Allah and His Messenger. This emphasis implies a hint to the status and position of the Khalifah in Islam. Being the Successor of a Prophet he must be given unconditional obedience.
The present verse embodies a promise that Muslims will be vouchsafed both spiritual and temporal leadership. The promise is made to the whole Muslim nation but the institution of Khilafat will take a palpable form in the person of certain individuals who will be the Prophet’s Successors and the representatives of the whole nation. They will be, as it were, Khilafat personified. The verse further says that the fulfilment of this promise will depend on the Muslims’ observing the Prayer and giving the Zakah and on their obeying the Messenger of God in all religious and temporal matters concerning the nation. When they will have fulfilled these conditions, the boon of Khilafat will be bestowed upon them and they will be made the leaders of nations; their state of fear will give place to a condition of safety and security, Islam will reign supreme in the world, and
above all the Oneness and Unity of God—the real purpose and object of Islam—will become firmly established.
The promise of the establishment of Khilafat is clear and unmistakable. As the Holy Prophet is now humanity’s sole guide for all time, his Khilafat must continue to exist in one form or another in the world till the end of time, all other Khilafats having ceased to exist. This is among many others the Holy Prophet’s distinct superiority over all other Prophets and Messengers of God. Our age has witnessed his greatest spiritual Khalifah in the person of Ahmad, the Promised Messiah.
The Quran has mentioned three kinds of Khalifahs:
(1) Khalifahs, who are Prophets such as Adam and David. About Adam God says in the Quran, "I am about to place a vicegerent in the earth" (2:31) and about David He says: "O David, We have made thee a vicegerent in the earth" (38:27).
(2) Prophets who are the Khalifahs of another and a greater Prophet such as the Israelite Prophets who all were the Khalifahs of Moses. About them the Quran says: "We have sent down the Torah wherein was guidanceand light. By it did the Prophets who were obedient to Us judge for the Jews" (5:45).
(3) Non-Prophet Khalifahs of a Prophet, with or without temporal powers, such as godly people learned in the Law. Their mission is to protect and preserve the law from being tampered with (5:45).
Briefly, the verse under comment covers all these categories of Khalifahs, viz. the Holy Prophet’s rightly-guided Khalifahs, the Promised Messiah, his Successors and the spiritual Reformers or Mujaddids. Their mission, as the above verse says, is to protect the Law and to bring back "the erring flock into the Master’s fold."
The special marks and characteristics of these Khalifahs are:
(a) They are appointed Khalifahs through God’s own decree in the sense that the hearts of believers become inclined towards them and they voluntarily accept them as their Khalifahs.
(b) The religion which their mission is to serve becomes firmly established through their prayers and missionary efforts;
(c) They enjoy equanimity and peace of mind amidst hardships, privations or persecution which nothing can disturb; and
(d) They worship God alone, i.e. in the discharge of their great responsibilities they fear no one and they carry on their duties undaunted and without being discouraged or dismayed by the difficulties that stand in their way.
The verse may also be regarded as embodying a prophecy which was made at a time when Islam was very weak and idols were being worshipped throughout Arabia and the Muslims being small in number feared for their very lives, and yet in the course of only a generation the prophecy was literally fulfilled. Idolatry disappeared from Arabia and Islam became firmly established not only in Arabia but also reigned supreme in the whole world and the followers of the Holy Prophet, erstwhile regarded as the dregs and scum of humanity, became the leaders and teachers of nations.
The words, "Whosoever is ungrateful after that, they will be the rebellious," signify that Khilafat is a great Divine blessing. Without it there can be no solidarity, cohesion and unity among Muslims and therefore they can make no real progress without it. If Muslims do not show proper appreciation of Khilafat by giving unstinted support and obedience to their Khalifahs they will forfeit this great Divine boon and in addition will draw the displeasure of God upon themselves.
2057
Because it serves as a prelude to the introduction of the subject of Khilafat emphasis is repeatedly laid in vv. 52-55 on obedience to Allah and His Messenger. This emphasis implies a hint to the status and position of a Khalifah in Islam. The verse embodies a promise that Muslims will be vouchsafed both spiritual and temporal leadership. The promise is made to the whole Muslim nation but the institution of Khilafat will take a palpable form in the person of certain individuals who will be the Holy Prophet’s Successors and the representatives of the whole nation. The promise of the establishment of Khilafat is clear and unmistakable. As the Holy Prophet is now humanity’s sole guide for all time, his Khilafat will continue to exist in one form or another in the world till the end of time, all other Khilafats having ceased to exist. This is, among many others, the Holy Prophet’s distinctive superiority over all other Prophets and Messengers of God. Our age has
تَبَارَكَ ٱلَّذِى جَعَلَ فِى ٱلسَّمَآءِ بُرُوجًا وَجَعَلَ فِيهَا سِرَٰجًا وَقَمَرًا مُّنِيرًا
15:17; 85:2.
سِرَاجٌ کے معنے عربی زبان میں چراغ کے ہیں۔ اس لئے کہ چراغ کے اندر تیل پڑنے کے بعد اس کی اپنی روشنی نکلتی ہے جس طرح سورج کی اپنی روشنی نکلتی ہے لیکن چاند باہر سے یعنی سورج سے روشنی حاصل کرتا ہے اس لئے دوسری جگہ قَمَر کو نو ر کہا ہے۔ یعنی روشنی تو دیتا ہے مگر وہ روشنی مستعار ہوتی ہے (یونس آیت۶) چنانچہ لغت میں بھی ہے کہ اَلضَّوْء سورج کی روشنی کے لئے بولا جاتا ہے اور اس کی صفت یہ ہے کہ وہ ذاتی روشنی ہوتی ہے (دیکھئے اقرب زیر لفظ ضَوء) اس سے بھی معلوم ہوتا ہے کہ نور جو اس کے بالمقابل ہے اس کے معنے اکتسابی روشنی کے ہیں (یہ بھی اقرب میں ہی لکھا ہے)
15:17; 85:2.
By alluding to the creation of the heavens, and the sun, the moon and the stars that embellish and beautify them, the verse draws attention to the spiritual heaven which has its own sun, moon and stars—the Holy Prophet, the Promised Messiah and the Companions of the Holy Prophet about whom he is reported to have said: 'My Companions are like so many stars, whomsoever of them you will follow, you will get right guidance' (Razin).
15:17; 85:2.
Important Words:
بروجاً (mansions) is the plural of برج (burj) which is derived from the verb برج (baraja) which means, it was or became apparent, manifest or conspicuous; or it was or became high or elevated. برج (burj) means, a tower; a sign of the Zodiac. بروج means, mansions (i.e. the courses or stages) of the moon or the stars, or constellations or asterisms (Lane). See also 15:17.
Commentary:
The verse constitutes an answer to the query of disbelievers mentioned in the preceding verse, viz. "And Who is the Gracious God?" It means to say that the Gracious God is "He Who has made mansions in the heavens and has placed therein a Lamp and a Moon giving light." As the Divine attribute "Gracious" is intimately connected with the creation of the universe and the revelation of the Quran and as the present verse points to the creation of the physical firmament and by implication to the spiritual firmament, it forms an appropriate answer to the impudent query of the disbelievers.
By alluding to the creation of the heavens, the sun, the moon and the stars that embellish and beautify them, the verse draws attention to the spiritual heaven which has its own sun, moon and stars. The Holy Prophet is the Sun of the spiritual firmament, the Promised Messiah is the Moon and the Holy Prophet’s Companions and the learned and righteous savants among his followers are the stars of this spiritual firmament. The Promised Messiah borrowed his spiritual light from the Holy Prophet. About his Companions the Holy Prophet is reported to have said: "My Companions are like stars, whomsoever of them you will follow, you will get right guidance" (Razin).
a
15:17; 85:2.
3
سِرَاجٌ کے معنے عربی زبان میں چراغ کے ہیں۔ اس لئے کہ چراغ کے اندر تیل پڑنے کے بعد اس کی اپنی روشنی نکلتی ہے جس طرح سورج کی اپنی روشنی نکلتی ہے لیکن چاند باہر سے یعنی سورج سے روشنی حاصل کرتا ہے اس لئے دوسری جگہ قَمَر کو نو ر کہا ہے۔ یعنی روشنی تو دیتا ہے مگر وہ روشنی مستعار ہوتی ہے (یونس آیت۶) چنانچہ لغت میں بھی ہے کہ اَلضَّوْء سورج کی روشنی کے لئے بولا جاتا ہے اور اس کی صفت یہ ہے کہ وہ ذاتی روشنی ہوتی ہے (دیکھئے اقرب زیر لفظ ضَوء) اس سے بھی معلوم ہوتا ہے کہ نور جو اس کے بالمقابل ہے اس کے معنے اکتسابی روشنی کے ہیں (یہ بھی اقرب میں ہی لکھا ہے)
a
15:17; 85:2.
2690
Important Words:
بروجاً (mansions) is the plural of برج (burj) which is derived from the verb برج (baraja) which means, it was or became apparent, manifest or conspicuous; or it was or became high or elevated. برج (burj) means, a tower; a sign of the Zodiac. بروج means, mansions (i.e. the courses or stages) of the moon or the stars, or constellations or asterisms (Lane). See also 15:17.
Commentary:
The verse constitutes an answer to the query of disbelievers mentioned in the preceding verse, viz. "And Who is the Gracious God?" It means to say that the Gracious God is "He Who has made mansions in the heavens and has placed therein a Lamp and a Moon giving light." As the Divine attribute "Gracious" is intimately connected with the creation of the universe and the revelation of the Quran and as the present verse points to the creation of the physical firmament and by implication to the spiritual firmament, it forms an appropriate answer to the impudent query of the disbelievers.
By alluding to the creation of the heavens, the sun, the moon and the stars that embellish and beautify them, the verse draws attention to the spiritual heaven which has its own sun, moon and stars. The Holy Prophet is the Sun of the spiritual firmament, the Promised Messiah is the Moon and the Holy Prophet’s Companions and the learned and righteous savants among his followers are the stars of this spiritual firmament. The Promised Messiah borrowed his spiritual light from the Holy Prophet. About his Companions the Holy Prophet is reported to have said: "My Companions are like stars, whomsoever of them you will follow, you will get right guidance" (Razin).
d
15:17; 85:2.
2087A
By alluding to the creation of the heavens, and the sun, the moon and the stars that embellish and beautify them, the verse draws attention to the spiritual heaven which has its own sun, moon and stars—the Holy Prophet, the Promised Messiah and the Companions of the Holy Prophet about whom he is reported to have said: 'My Companions are like so many stars, whomsoever of them you will follow, you will get right guidance' (Razin).
وَإِذْ قَالَ عِيسَى ٱبْنُ مَرْيَمَ يَٰبَنِىٓ إِسْرَٰٓءِيلَ إِنِّى رَسُولُ ٱللَّهِ إِلَيْكُم مُّصَدِّقًا لِّمَا بَيْنَ يَدَىَّ مِنَ ٱلتَّوْرَىٰةِ وَمُبَشِّرًۢا بِرَسُولٍ يَأْتِى مِنۢ بَعْدِى ٱسْمُهُۥٓ أَحْمَدُ ۖ فَلَمَّا جَآءَهُم بِٱلْبَيِّنَٰتِ قَالُوا۟ هَٰذَا سِحْرٌ مُّبِينٌ
27:14; 43:31.
关于伊撒对辩护人即安慰者亦即真理的精神的预言, 见 «圣经» 约翰12:13; 14:16—17; 15:26; 16:7, 由此可以清楚地推断出以下的结论:--------(a) 辩护人--------安慰者、真理的精神--------要等到伊撒去世之后才能出现; (b) 他永远留在人间;他打算说的很多事情是伊撒自己没法说的, 因为当时大家没法接受; (c) 他将引导人们得到所有的真理; (d) 他不会谈自己的, 但凡是他听到的, 他都会说; (e) 他将赞美伊撒(耶稣)并证实他的真理。这样描写辩护人--------安慰者、真理的精神--------像
«古兰经» 中的记载一样, 与穆圣的地位和使命完全一致。伊撒 (耶稣) 去世后才出现穆圣;他是最后一个立法先知, «古兰经»是全人类世世代代的最后启示的天经 (5:4)。他不从私欲发言, “这 (他所讲的话) 只是安拉下降的 (纯洁) 启示” (53:4)。他赞美伊撒 (耶稣) (2:254; 3:56)。«约翰福音» 中的预言与加注的这节经文中所提到的预言十分相像, 只是不用这儿提到的阿哈默德这个名字, 而用 “辩护人”。基督教作者怀疑 «古兰经» 上解说这个预言的正确性, 争论的基础是这两个名字的不同, 却不顾 «圣经»和 «古兰经»其他相同的地方。事实上耶稣既会阿拉米语也会希伯来语。阿拉米语是他的母语, 希伯来语是他的宗教语。现在的
«圣经» 是由阿拉米语和希伯来语译成的希腊语的译本。翻译当然不能充分传达原文的美。语言有其局限。用这种语言的人亦然。他们的局限性反映在他们的作品中。希腊语中还有一个名字叫做 Periklutos, 意思相似于阿拉伯语的 اَحْمَد (Ahmad, 阿哈默德)。著名基督教宗教学家贾克•范根 (Jack Finegan), 在他的 “The Archaeology of World Religions” 一书中说: “在希腊语中 Parakletos (安慰者) 这个字和 Periklutos (著名的) 很相似, 后者就是名词 اَحْمَد (Ahmad, 阿哈默德) 和 مُحَمَّد (Muhammad, 穆罕默德) 的意思。” 还有, 接近19世纪末在旧开罗的以斯拉犹太教之会堂中发现了经文 “The Damascus Document” (P.2), 里面说到伊撒 (耶稣) 曾预言一个名叫 Emeth 的 “圣灵”: “他借着他的迈喜合使他们知道他的圣灵。因为这个人就是 Emeth, 即真实的一位, 与他的名字相一致的还有他们的名字……” 在希伯来语中 “Emeth” 的意思是 “真理”, 或 “真实的一位, 一个永远善良的人”。(Strachan’s Fourth Gospel, p.141) 这个字犹太人译作 “安拉的玺”。自然地, 即使伊撒一定用过 阿哈默德这个名字, 但是这两个字 (阿哈默德和Emeth) 语音相似, 使后来作者们用 “Emeth” 取代了它的希伯来语的同义词阿哈默德。因此这节经文中提到的预言可以用于穆圣, 可是作为必然的结果, 也可以用于 اَحْمَدِيَّة (Ahmadiyyah) 创始人受约的迈喜合, 因为他在真主启示 بَرَاهِيْن اَحْمَدِيَّة (Barahin Ahmadiyyah) 中也称作阿哈默德, 还因为穆圣的第二次显现或第二次来临的预言在他身上实现了。主麻 (الجُمُعَة, Al-Jumu‘ah) 章第三节经文显然是指穆圣的第二次显现或来临。可以顺便提一句, 有关穆圣的预言也在被基督教会教派当作伪经的《巴拿巴福音》 (Barnabas), 这一福音中作了清楚的叙述。但还是可以像 «四福音书» 一样, 被认为是真的而加以承认。
اس آیت میں رسول کریم صلی اللہ علیہ وسلم کی پیشگوئی ہے۔ جو انجیل بَرنباس میں لکھی ہوئی ہے عیسائی اس کو جھوٹی انجیل قرار دیتے ہیں۔ مگر یہ پوپ کی لائبریری میں پائی جاتی ہے۔ اس کے علاوہ یہ بھی دلیل ہے کہ مروجہ اناجیل میں ’’فارقلیط‘‘ کی خبر دی گئی ہے جس کے معنے ’’احمد‘‘ ہی کے بنتے ہیں۔ پس اس آیت میں رسول کریم صلی اللہ علیہ وسلم کی بلاواسطہ اور آپ کے ایک بروز کی جس کا ذکر اگلی سورۃ میں ہے بالواسطہ خبر دی گئی ہے۔
27:14; 43:31.
For the prophecy of Jesus about the coming of Paraclete or the Comforter or the Spirit of Truth see John, 12:13; 14:16, 17; 15:26; 16:7, from which the following inferences are clearly deducible:—
(a) Paraclete or the Comforter or the Spirit of Truth could not come unless Jesus should have departed from the world. (b) He was to abide in the world for ever; and was to say many things which Jesus himself could not say because the world could not then bear them. (c) He would guide men unto all truth. (d) He would not speak of himself but whatever he would hear that would he speak. (e) He would glorify Jesus and testify to his truth. This description of Paraclete or the Comforter or the Spirit of Truth is in complete harmony with the status and mission of the Holy Prophet as given in the Qur’an. The Holy Prophet appeared after Jesus had departed from this world; he was the last Law-giving Prophet and the Qur’an the last revealed Divine Law for the whole of mankind till the end of time (5:4). He did
27:14; 43:31.
Important Words:
أحمد (Ahmad) is derived from حمد and حمدہ means, he praised, eulogised or commended him; spoke well of him; he requited him; he gave him his due. أحمد (Ahmada) means, he did or said that for which he should be praised or which was praiseworthy. أحمد الشیء means, the thing was or became praiseworthy. أحمد means, one who praises much or who is praised much or most (Lane & Taj).
Commentary:
The prophecy of Jesus about the coming of Paraclete or the Comforter or the Spirit of Truth as given in the Gospels is as follows:
I will pray the Father, and He shall give you another Comforter, that he may abide with you for ever. Even the Spirit of Truth whom the world cannot receive because it sees him not, neither knoweth him… but when the Comforter is come, whom I will send unto you from the Father, even the Spirit of Truth which proceedeth from the Father, he shall testify of me… for if I go not away, the Comforter will not come unto you, but if I depart, I will send him unto you… I have yet many things to say unto you, but ye cannot bear them now. Howbeit when the Spirit of Truth is come, he will guide you unto all truth, for he shall not speak of himself; but whatsoever he shall hear, that shall he speak, and he will show you things to come… He shall glorify me (John 14: 16-17. 15: 26; 16: 7, 12-14).
From these verses of the Gospel of John the following inferences are clearly deducible:
(1) That Paraclete or the Comforter or the Spirit of Truth could not come unless Jesus should have departed from the world.
(2) That the Comforter was to abide in the world for ever.
(3) That he was to say many things which Jesus himself could not tell because the world could not then bear them.
(4) That he would guide men unto all truth.
(5) That he would not speak of himself, but whatever he would hear that would he speak.
(6) That the Comforter would glorify Jesus and testify of him.
This description of Paraclete or the Comforter or the Spirit of Truth is in complete harmony with the status and mission of the Holy Prophet as given in the Quran:
(1) The Holy Prophet appeared after Jesus had departed from this world.
(2) He is the last Law-giving Prophet and the Quran the last revealed Divine Law for the whole of mankind till the end of time (5:4).
(3) Jesus could not guide mankind to all truth because his Message was meant only for a particular people and for a particular period. And the Law as amended and given to the Jews by him was not and could not be a complete and perfect Law because they had not yet mentally and morally so developed as to be the bearers of a complete Shari‘ah and the world had to wait till it was given a perfect Law in the form of the Quran (5:4) and a Prophet par excellence i.e. the Holy Prophet who could guide all mankind.
(4) The Holy Prophet gave to the world a Law complete in all its details which alone could guide mankind unto all truth (5:4).
(5) The Holy Prophet did not speak of himself but whatever he heard from God that did he speak (53:4).
(6) The Holy Prophet glorified Jesus (2:254; 3:56).
The prophecy in the Gospel of John resembles the prophecy mentioned in the verse under comment except that instead of Ahmad the name stated therein is Paraclete. Christian writers challenge the correctness of the Quranic version of the prophecy, basing their contention on this difference of names, irrespective of the otherwise similar features of Biblical & Quranic versions.
In fact, Jesus spoke Aramaic and Hebrew. Aramaic was his mother tongue and Hebrew his religious language. The present Biblical version is the translation of Aramaic and Hebrew into Greek.
A translation naturally cannot fully convey the beauty of the text. Languages have their limitations. The same is true of the people who speak them. Their limitations are reflected in their works. The Greek language has another word, i.e.Periklutos, with a similar meaning as Ahmad in Arabic. Jack Finegan, the renowned theologian, in his book, "The Archaeology of World Religions," says:
"Where in Greek the word Comforter (Parakletos) is very similar to the word for 'renowned' (Periklutos), the latter being the meaning of the names Ahmad & Muhammad."
Moreover, "The Damascus Document" a scripture discovered towards the end of the nineteenth century in Ezra synagogue, Old Cairo (p. 2. lines 12, 13) describes Jesus as having foretold the advent of a "Holy Spirit," named Emeth.
ویود یعیم بید مشیحو روح قد شو و ھوا ایمة و بفروش
شمو شمو تیھم
i.e. And by His Messiah, He has made them know His Holy Spirit. For it is He who is Emeth i.e. “The Truthful One”, and in accordance with His name are also theirs.
"Emeth" in Hebrew means "the Truth," or "the Truthful one and a person of constant goodness" (Strachan’s Fourth Gospel, page 141). The word was interpreted by the Jews as "God’s Seal." Naturally, though Jesus must have used the name Ahmad, the phonetic resemblance of the two words (Ahmad & Emeth) caused later writers to substitute "Emeth"for Ahmad, its Hebrew synonym.
Thus the prophecy mentioned in the verse under comment applies to the Holy Prophet, but as a corollary it may also apply to the Promised Messiah, Founder of the Ahmadiyya Movement, since in his person the Second Manifestation of the Holy Prophet took place. To this Second Manifestation or Second Coming of the Holy Prophet, the third verse of the next Surah—Al-Jumu‘ah pointedly refers.
It may be mentioned here that a prophecy about the Holy Prophet is also clearly stated in Gospel of Barnabas which is treated by the Church as apocryphal but which has as much claim to be accepted as authentic as any of the four Gospels.
a
27:14; 43:31.
1419
关于伊撒对辩护人即安慰者亦即真理的精神的预言, 见 «圣经» 约翰12:13; 14:16—17; 15:26; 16:7, 由此可以清楚地推断出以下的结论:--------(a) 辩护人--------安慰者、真理的精神--------要等到伊撒去世之后才能出现; (b) 他永远留在人间;他打算说的很多事情是伊撒自己没法说的, 因为当时大家没法接受; (c) 他将引导人们得到所有的真理; (d) 他不会谈自己的, 但凡是他听到的, 他都会说; (e) 他将赞美伊撒(耶稣)并证实他的真理。这样描写辩护人--------安慰者、真理的精神--------像
«古兰经» 中的记载一样, 与穆圣的地位和使命完全一致。伊撒 (耶稣) 去世后才出现穆圣;他是最后一个立法先知, «古兰经»是全人类世世代代的最后启示的天经 (5:4)。他不从私欲发言, “这 (他所讲的话) 只是安拉下降的 (纯洁) 启示” (53:4)。他赞美伊撒 (耶稣) (2:254; 3:56)。«约翰福音» 中的预言与加注的这节经文中所提到的预言十分相像, 只是不用这儿提到的阿哈默德这个名字, 而用 “辩护人”。基督教作者怀疑 «古兰经» 上解说这个预言的正确性, 争论的基础是这两个名字的不同, 却不顾 «圣经»和 «古兰经»其他相同的地方。事实上耶稣既会阿拉米语也会希伯来语。阿拉米语是他的母语, 希伯来语是他的宗教语。现在的
«圣经» 是由阿拉米语和希伯来语译成的希腊语的译本。翻译当然不能充分传达原文的美。语言有其局限。用这种语言的人亦然。他们的局限性反映在他们的作品中。希腊语中还有一个名字叫做 Periklutos, 意思相似于阿拉伯语的 اَحْمَد (Ahmad, 阿哈默德)。著名基督教宗教学家贾克•范根 (Jack Finegan), 在他的 “The Archaeology of World Religions” 一书中说: “在希腊语中 Parakletos (安慰者) 这个字和 Periklutos (著名的) 很相似, 后者就是名词 اَحْمَد (Ahmad, 阿哈默德) 和 مُحَمَّد (Muhammad, 穆罕默德) 的意思。” 还有, 接近19世纪末在旧开罗的以斯拉犹太教之会堂中发现了经文 “The Damascus Document” (P.2), 里面说到伊撒 (耶稣) 曾预言一个名叫 Emeth 的 “圣灵”: “他借着他的迈喜合使他们知道他的圣灵。因为这个人就是 Emeth, 即真实的一位, 与他的名字相一致的还有他们的名字……” 在希伯来语中 “Emeth” 的意思是 “真理”, 或 “真实的一位, 一个永远善良的人”。(Strachan’s Fourth Gospel, p.141) 这个字犹太人译作 “安拉的玺”。自然地, 即使伊撒一定用过 阿哈默德这个名字, 但是这两个字 (阿哈默德和Emeth) 语音相似, 使后来作者们用 “Emeth” 取代了它的希伯来语的同义词阿哈默德。因此这节经文中提到的预言可以用于穆圣, 可是作为必然的结果, 也可以用于 اَحْمَدِيَّة (Ahmadiyyah) 创始人受约的迈喜合, 因为他在真主启示 بَرَاهِيْن اَحْمَدِيَّة (Barahin Ahmadiyyah) 中也称作阿哈默德, 还因为穆圣的第二次显现或第二次来临的预言在他身上实现了。主麻 (الجُمُعَة, Al-Jumu‘ah) 章第三节经文显然是指穆圣的第二次显现或来临。可以顺便提一句, 有关穆圣的预言也在被基督教会教派当作伪经的《巴拿巴福音》 (Barnabas), 这一福音中作了清楚的叙述。但还是可以像 «四福音书» 一样, 被认为是真的而加以承认。
1
اس آیت میں رسول کریم صلی اللہ علیہ وسلم کی پیشگوئی ہے۔ جو انجیل بَرنباس میں لکھی ہوئی ہے عیسائی اس کو جھوٹی انجیل قرار دیتے ہیں۔ مگر یہ پوپ کی لائبریری میں پائی جاتی ہے۔ اس کے علاوہ یہ بھی دلیل ہے کہ مروجہ اناجیل میں ’’فارقلیط‘‘ کی خبر دی گئی ہے جس کے معنے ’’احمد‘‘ ہی کے بنتے ہیں۔ پس اس آیت میں رسول کریم صلی اللہ علیہ وسلم کی بلاواسطہ اور آپ کے ایک بروز کی جس کا ذکر اگلی سورۃ میں ہے بالواسطہ خبر دی گئی ہے۔
a
27:14; 43:31.
4226
Important Words:
أحمد (Ahmad) is derived from حمد and حمدہ means, he praised, eulogised or commended him; spoke well of him; he requited him; he gave him his due. أحمد (Ahmada) means, he did or said that for which he should be praised or which was praiseworthy. أحمد الشیء means, the thing was or became praiseworthy. أحمد means, one who praises much or who is praised much or most (Lane & Taj).
Commentary:
The prophecy of Jesus about the coming of Paraclete or the Comforter or the Spirit of Truth as given in the Gospels is as follows:
I will pray the Father, and He shall give you another Comforter, that he may abide with you for ever. Even the Spirit of Truth whom the world cannot receive because it sees him not, neither knoweth him… but when the Comforter is come, whom I will send unto you from the Father, even the Spirit of Truth which proceedeth from the Father, he shall testify of me… for if I go not away, the Comforter will not come unto you, but if I depart, I will send him unto you… I have yet many things to say unto you, but ye cannot bear them now. Howbeit when the Spirit of Truth is come, he will guide you unto all truth, for he shall not speak of himself; but whatsoever he shall hear, that shall he speak, and he will show you things to come… He shall glorify me (John 14: 16-17. 15: 26; 16: 7, 12-14).
From these verses of the Gospel of John the following inferences are clearly deducible:
(1) That Paraclete or the Comforter or the Spirit of Truth could not come unless Jesus should have departed from the world.
(2) That the Comforter was to abide in the world for ever.
(3) That he was to say many things which Jesus himself could not tell because the world could not then bear them.
(4) That he would guide men unto all truth.
(5) That he would not speak of himself, but whatever he would hear that would he speak.
(6) That the Comforter would glorify Jesus and testify of him.
This description of Paraclete or the Comforter or the Spirit of Truth is in complete harmony with the status and mission of the Holy Prophet as given in the Quran:
(1) The Holy Prophet appeared after Jesus had departed from this world.
(2) He is the last Law-giving Prophet and the Quran the last revealed Divine Law for the whole of mankind till the end of time (5:4).
(3) Jesus could not guide mankind to all truth because his Message was meant only for a particular people and for a particular period. And the Law as amended and given to the Jews by him was not and could not be a complete and perfect Law because they had not yet mentally and morally so developed as to be the bearers of a complete Shari‘ah and the world had to wait till it was given a perfect Law in the form of the Quran (5:4) and a Prophet par excellence i.e. the Holy Prophet who could guide all mankind.
(4) The Holy Prophet gave to the world a Law complete in all its details which alone could guide mankind unto all truth (5:4).
(5) The Holy Prophet did not speak of himself but whatever he heard from God that did he speak (53:4).
(6) The Holy Prophet glorified Jesus (2:254; 3:56).
The prophecy in the Gospel of John resembles the prophecy mentioned in the verse under comment except that instead of Ahmad the name stated therein is Paraclete. Christian writers challenge the correctness of the Quranic version of the prophecy, basing their contention on this difference of names, irrespective of the otherwise similar features of Biblical & Quranic versions.
In fact, Jesus spoke Aramaic and Hebrew. Aramaic was his mother tongue and Hebrew his religious language. The present Biblical version is the translation of Aramaic and Hebrew into Greek.
A translation naturally cannot fully convey the beauty of the text. Languages have their limitations. The same is true of the people who speak them. Their limitations are reflected in their works. The Greek language has another word, i.e.Periklutos, with a similar meaning as Ahmad in Arabic. Jack Finegan, the renowned theologian, in his book, "The Archaeology of World Religions," says:
"Where in Greek the word Comforter (Parakletos) is very similar to the word for 'renowned' (Periklutos), the latter being the meaning of the names Ahmad & Muhammad."
Moreover, "The Damascus Document" a scripture discovered towards the end of the nineteenth century in Ezra synagogue, Old Cairo (p. 2. lines 12, 13) describes Jesus as having foretold the advent of a "Holy Spirit," named Emeth.
ویود یعیم بید مشیحو روح قد شو و ھوا ایمة و بفروش
شمو شمو تیھم
i.e. And by His Messiah, He has made them know His Holy Spirit. For it is He who is Emeth i.e. “The Truthful One”, and in accordance with His name are also theirs.
"Emeth" in Hebrew means "the Truth," or "the Truthful one and a person of constant goodness" (Strachan’s Fourth Gospel, page 141). The word was interpreted by the Jews as "God’s Seal." Naturally, though Jesus must have used the name Ahmad, the phonetic resemblance of the two words (Ahmad & Emeth) caused later writers to substitute "Emeth"for Ahmad, its Hebrew synonym.
Thus the prophecy mentioned in the verse under comment applies to the Holy Prophet, but as a corollary it may also apply to the Promised Messiah, Founder of the Ahmadiyya Movement, since in his person the Second Manifestation of the Holy Prophet took place. To this Second Manifestation or Second Coming of the Holy Prophet, the third verse of the next Surah—Al-Jumu‘ah pointedly refers.
It may be mentioned here that a prophecy about the Holy Prophet is also clearly stated in Gospel of Barnabas which is treated by the Church as apocryphal but which has as much claim to be accepted as authentic as any of the four Gospels.
a
27:14; 43:31.
3037
For the prophecy of Jesus about the coming of Paraclete or the Comforter or the Spirit of Truth see John, 12:13; 14:16, 17; 15:26; 16:7, from which the following inferences are clearly deducible:—
(a) Paraclete or the Comforter or the Spirit of Truth could not come unless Jesus should have departed from the world. (b) He was to abide in the world for ever; and was to say many things which Jesus himself could not say because the world could not then bear them. (c) He would guide men unto all truth. (d) He would not speak of himself but whatever he would hear that would he speak. (e) He would glorify Jesus and testify to his truth. This description of Paraclete or the Comforter or the Spirit of Truth is in complete harmony with the status and mission of the Holy Prophet as given in the Qur’an. The Holy Prophet appeared after Jesus had departed from this world; he was the last Law-giving Prophet and the Qur’an the last revealed Divine Law for the whole of mankind till the end of time (5:4). He did
وَءَاخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا۟ بِهِمْ ۚ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ
穆圣的教义不仅为阿拉伯人, 而且也是为非阿拉伯人归信的, 不仅为他的时代的人, 而且也是为世世代代的人永远归信的。或者, 这节经文也可意指, 穆 圣将从不是直接追随他的另外一个民族中选拔出来。这节经文以及穆圣的一句人所共知的话中所指的是在后期主许迈喜合身上所体现的穆圣的再次降临。阿布•胡赖拉说: “有一天, «聚礼章» 降示时, 我们同穆圣坐在一起。我向穆圣询问, ‘那群人还没有会遇他们’ 这句话指的是谁?” 波斯人萨耳曼 (سَلْمَان, Salman) 那时也同我们坐在一起。在我反复向他提出这同一个问题后没多时, 穆圣将手放在萨耳曼的身上说: “假如伊斯兰教上升去金牛星宫 (隐而不见), 在这些人中的一个人将必然会找到它 («布哈里圣训实录»)。” 穆圣这句话表明, 这节经文适用于波斯后裔中的一个人。阿哈默底亚运动的创始人主许迈喜合是波斯后裔。穆圣其他一些话谈到, 在 «古兰经» 只剩下它的文字以及伊斯兰教只剩下它的名称的时候也就是说, 伊斯兰教的真正精神丧失时, 会出现一个迈喜合 (贝哈奎, بَيْهَقِی, Baihaqi)。因此, «古兰经» 和圣训都一致认为, 这节经文指的是主许的迈喜合身上体现穆圣的再次降临。
اس آیت میں اس حدیث کی طرف اشارہ ہے جس میں آتا ہے کہ رسول کریم صلی اللہ علیہ وسلم سے صحابہؓ نے پوچھا کہ یارسول اللہ! یہ آخرین کون ہیں؟ تو آپ نے سَلمان فارسی کے کندھے پر ہاتھ رکھ کرفرمایا لَوْ کَانَ الْاِیْمَانُ مُعَلَّقًا بِالثُّرَیَّا لَنَالَہٗ رَجُلٌ اَوْ رِجَالٌ مِّنْ فَارِسَ (بخاری) یعنی اگر ایک وقت ایمان ثریا تک بھی اڑ گیا تو اہل فارس کی نسل سے ایک یا ایک سے زیادہ لوگ اسے واپس لے آئیں گے۔ اس میں مہدی معہود کی خبر ہے۔
The Message of the Holy Prophet was meant not only for the Arabs among whom he was raised but for all non-Arabs as well, and not only for his contemporaries but also for the generations to come till the end of time. Or, the verse may signify that the Holy Prophet will be raised among another people who have not yet joined his immediate followers. The reference in the verse and in a well-known saying of the Holy Prophet is to the Second Advent of the Holy Prophet himself in the person of the Promised Messiah in the Latter Days. Says Abu Hurairah: 'One Day we were sitting with the Holy Prophet when Surah Jumu‘ah was revealed. I enquired from the Holy Prophet, Who are the people to whom the words, 'And among others of them who have not yet joined them,' refer.' Salman, the Persian, was sitting among us. Upon my repeatedly asking him the same question, the Holy Prophet put his hand on Salman and said, 'If Faith were to go up to the Pleiades, a man from these would, surely, find it' (Bukhari). This say
Commentary:
The verse signifies that the Message of the Holy Prophet was meant not only for the Arabs among whom he was raised but for all non-Arabs as well, and not only for his contemporaries but also for the coming generations till the end of time. Or the meaning may be that the Holy Prophet will be raised among another people who have not yet joined his immediate followers. The reference in the verse and in a well-known saying of the Holy Prophet is to the Second Advent of the Holy Prophet in the person of the Promised Messiah in the latter days. Says Abu Hurairah: "One Day we were sitting with the Holy Prophet when Surah Jumu‘ah was revealed. I asked the Holy Prophet, "Who are the people to whom the words And among others from among them who have not yet joined them, refer. Salman the Persian was sitting among us. Upon my repeatedly asking him the same question, the Prophet put his hand on Salman and said, “If Faith were to go up to the Pleiades, a man from these would surely find it” (Bukhari). This hadith shows that the verse applies to a man of Persian descent. Now, the Promised Messiah, the Founder of the Ahmadiyya Movement, was of Persian descent. Other sayings of the Holy Prophet speak of the appearance of the Messiah at a time when there would remain nothing of the Quran but its words and of Islam but its name i.e. the true spirit of Islamic teaching will be lost (Baihaqi). Thus the Quran and Hadith both seem to agree that the present verse refers to the Second Advent of the Holy Prophet in the person of the Promised Messiah.
1427
穆圣的教义不仅为阿拉伯人, 而且也是为非阿拉伯人归信的, 不仅为他的时代的人, 而且也是为世世代代的人永远归信的。或者, 这节经文也可意指, 穆 圣将从不是直接追随他的另外一个民族中选拔出来。这节经文以及穆圣的一句人所共知的话中所指的是在后期主许迈喜合身上所体现的穆圣的再次降临。阿布•胡赖拉说: “有一天, «聚礼章» 降示时, 我们同穆圣坐在一起。我向穆圣询问, ‘那群人还没有会遇他们’ 这句话指的是谁?” 波斯人萨耳曼 (سَلْمَان, Salman) 那时也同我们坐在一起。在我反复向他提出这同一个问题后没多时, 穆圣将手放在萨耳曼的身上说: “假如伊斯兰教上升去金牛星宫 (隐而不见), 在这些人中的一个人将必然会找到它 («布哈里圣训实录»)。” 穆圣这句话表明, 这节经文适用于波斯后裔中的一个人。阿哈默底亚运动的创始人主许迈喜合是波斯后裔。穆圣其他一些话谈到, 在 «古兰经» 只剩下它的文字以及伊斯兰教只剩下它的名称的时候也就是说, 伊斯兰教的真正精神丧失时, 会出现一个迈喜合 (贝哈奎, بَيْهَقِی, Baihaqi)。因此, «古兰经» 和圣训都一致认为, 这节经文指的是主许的迈喜合身上体现穆圣的再次降临。
1
اس آیت میں اس حدیث کی طرف اشارہ ہے جس میں آتا ہے کہ رسول کریم صلی اللہ علیہ وسلم سے صحابہؓ نے پوچھا کہ یارسول اللہ! یہ آخرین کون ہیں؟ تو آپ نے سَلمان فارسی کے کندھے پر ہاتھ رکھ کرفرمایا لَوْ کَانَ الْاِیْمَانُ مُعَلَّقًا بِالثُّرَیَّا لَنَالَہٗ رَجُلٌ اَوْ رِجَالٌ مِّنْ فَارِسَ (بخاری) یعنی اگر ایک وقت ایمان ثریا تک بھی اڑ گیا تو اہل فارس کی نسل سے ایک یا ایک سے زیادہ لوگ اسے واپس لے آئیں گے۔ اس میں مہدی معہود کی خبر ہے۔
4236
Commentary:
The verse signifies that the Message of the Holy Prophet was meant not only for the Arabs among whom he was raised but for all non-Arabs as well, and not only for his contemporaries but also for the coming generations till the end of time. Or the meaning may be that the Holy Prophet will be raised among another people who have not yet joined his immediate followers. The reference in the verse and in a well-known saying of the Holy Prophet is to the Second Advent of the Holy Prophet in the person of the Promised Messiah in the latter days. Says Abu Hurairah: "One Day we were sitting with the Holy Prophet when Surah Jumu‘ah was revealed. I asked the Holy Prophet, "Who are the people to whom the words And among others from among them who have not yet joined them, refer. Salman the Persian was sitting among us. Upon my repeatedly asking him the same question, the Prophet put his hand on Salman and said, “If Faith were to go up to the Pleiades, a man from these would surely find it” (Bukhari). This hadith shows that the verse applies to a man of Persian descent. Now, the Promised Messiah, the Founder of the Ahmadiyya Movement, was of Persian descent. Other sayings of the Holy Prophet speak of the appearance of the Messiah at a time when there would remain nothing of the Quran but its words and of Islam but its name i.e. the true spirit of Islamic teaching will be lost (Baihaqi). Thus the Quran and Hadith both seem to agree that the present verse refers to the Second Advent of the Holy Prophet in the person of the Promised Messiah.
3046
The Message of the Holy Prophet was meant not only for the Arabs among whom he was raised but for all non-Arabs as well, and not only for his contemporaries but also for the generations to come till the end of time. Or, the verse may signify that the Holy Prophet will be raised among another people who have not yet joined his immediate followers. The reference in the verse and in a well-known saying of the Holy Prophet is to the Second Advent of the Holy Prophet himself in the person of the Promised Messiah in the Latter Days. Says Abu Hurairah: 'One Day we were sitting with the Holy Prophet when Surah Jumu‘ah was revealed. I enquired from the Holy Prophet, Who are the people to whom the words, 'And among others of them who have not yet joined them,' refer.' Salman, the Persian, was sitting among us. Upon my repeatedly asking him the same question, the Holy Prophet put his hand on Salman and said, 'If Faith were to go up to the Pleiades, a man from these would, surely, find it' (Bukhari). This say
ذَٰلِكَ فَضْلُ ٱللَّهِ يُؤْتِيهِ مَن يَشَآءُ ۚ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ
Commentary:
The verse refers to the good fortune of the people among whom the Holy Prophetsa will be raised for the second time in the person of one of his followers—the Promised Messiah.
4237
Commentary:
The verse refers to the good fortune of the people among whom the Holy Prophetsa will be raised for the second time in the person of one of his followers—the Promised Messiah.
وَإِذَا ٱلرُّسُلُ أُقِّتَتْ
当一个伟大的精神王国的复兴者出现的时候, 他具有安拉的使者们的权力和精神, 似乎被披着所有使者的披风。
یعنی ایک ایسا مامور کھڑا ہوگا جسے سب نبیوں کے نام دیئے جائیں گے۔ یعنی اس کے متعلق موسیٰؑ‘ عیسیٰؑ‘ کرشنؑ‘ رام چندرؑ اور بدھؑ سب کی پیشگوئیاں ہوں گی۔ اسی طرح بعد کے ولیوں کی۔ جیسے امام احمد سرہندیؒ اور نعمت اللہ ولیؒ وغیرہ کی پیشگوئیاں بھی ہوں گی۔
When a great Heavenly Reformer will appear with the power and spirit of God’s Messengers, clad, as it were, in the mantles of all of them.
Commentary:
The meaning is: When prophecies concerning the second advent of various Messengers will be fulfilled with the appearance in the world of a great heavenly Reformer who will come in the power and spirit of such Messengers, clad, as it were, in the mantles of all of them.
1562
当一个伟大的精神王国的复兴者出现的时候, 他具有安拉的使者们的权力和精神, 似乎被披着所有使者的披风。
3
یعنی ایک ایسا مامور کھڑا ہوگا جسے سب نبیوں کے نام دیئے جائیں گے۔ یعنی اس کے متعلق موسیٰؑ‘ عیسیٰؑ‘ کرشنؑ‘ رام چندرؑ اور بدھؑ سب کی پیشگوئیاں ہوں گی۔ اسی طرح بعد کے ولیوں کی۔ جیسے امام احمد سرہندیؒ اور نعمت اللہ ولیؒ وغیرہ کی پیشگوئیاں بھی ہوں گی۔
4508
Commentary:
The meaning is: When prophecies concerning the second advent of various Messengers will be fulfilled with the appearance in the world of a great heavenly Reformer who will come in the power and spirit of such Messengers, clad, as it were, in the mantles of all of them.
3212
When a great Heavenly Reformer will appear with the power and spirit of God’s Messengers, clad, as it were, in the mantles of all of them.
إِذَا ٱلشَّمْسُ كُوِّرَتْ
有一种普遍的说法, 这一经章谈的是最后复生, 在那时候, 我们所知道的自然规律和程序都将不再起作用。但是这一经章总的要旨十分清楚地说明了现实物质世界的情况, 所以如果仅将它看作是指最后复生的话, 这经章中的几节经文就完全没有意义了。事实上, 这一经章谈到了穆圣时代以来, 尤其是在我们时代已经在现实世界上发生的巨大变化。这节经文的意思可以是: 这时全世界笼罩着精神上的黑暗--------精神上的太阳 (穆圣) 之光暗淡或者说完全消失了。这节经文也可以指日蚀和月蚀, 从穆圣的一段圣训中可以看出, 那是发生在受道教长时代, 在斋月中, 这是世界上从未见过的自然现象 (قُطْنِی, Qutni, P.188)。这个日蚀和月蚀发生在1894年和预言完全一样。
یہ اس عارضی ضعف کی طرف اشارہ ہے جو مسلمانوں پر آنے والا تھا۔ رسول کریم صلی اللہ علیہ وسلم کو قرآن مجید میں سورج کہا گیا ہے اور اس آیت میں بتایا گیا ہے کہ ایک زمانہ میں سورج پر پردہ ڈال دیا جائے گا۔ یعنی محمد رسول اللہ صلی اللہ علیہ وسلم کی عظمت لوگوں کے دلوں میں اتنی نہیں رہے گی جس کے آپ مستحق ہیں۔
It is generally said that the Surah deals with the Final Resurrection, when the laws and processes of nature as we know them will cease to operate. But its whole trend and tenor speak so clearly of the conditions which obtain in the physical world that some of the verses will lose all sense if they are taken as referring only to the Final Resurrection. In fact, the Surah speaks of the great changes that have already taken place in the material world and in human life since the time of the Holy Prophet, particularly in our own time. The verse may mean: When there will be spiritual darkness all over the world—the light of the Spiritual Sun (The Holy Prophet) having become dim or disappeared altogether. Or, it may refer to the eclipses of the sun and the moon, which according to a well-known saying of the Holy Prophet, were to take place in the time of the Mahdi, in the month of Ramadan, a phenomenon which the world had never witnessed before (Qutni, p. 188). These eclipses of the sun and the
Important Words:
کورت (wrapped up) is derived from کور. They say کور العمامة i.e. he wound round the turban upon his head. کورت الشمس means, the light of the sun became folded up or became dim or it disappeared or the sun became eclipsed (Aqrab). اذا الشمس کورتmeans, when the sun shall be wound with darkness like a turban; or when it shall be wrapped up and have its light taken away or shall lose its light; or shall be divested of its light; or shall be cast away. These are some of the meanings of the verse given by Jalalain, Qatadah, ‘Ikrimah and Mujahid as quoted by Lane.
Commentary:
It is generally said that this Surah deals with the Resurrection, when the laws and processes of nature as we know them, will cease to operate. But this does not appear to be plausible, the whole trend and tenor of the Surah speaks so patently of the conditions which obtain in the physical world that some of the verses will lose all sense if they are taken as referring to the Final Resurrection. In fact, the Surah speaks of the great changes that have taken place in the material world and in human life since the time of the Holy Prophet, particularly in our own time. The Surah thus makes a special reference to the present era—the era of the Promised Messiah. Some verses may equally be interpreted literally as well as metaphorically.
The Holy Prophet is described in the Quran as the Bright Sun (25:62). The verse, therefore, may mean: When there will be spiritual darkness all over the world—the light of the Spiritual Sun having become dim or having disappeared altogether. Or the verse may refer to the eclipse of the sun and the moon, which according to a well-known saying of the Holy Prophet, was to take place in the time of the Mahdi, a phenomenon that the world had never witnessed before (Qutni, p. 188). A reference to this is also to be found in 75:10. This predicted eclipse of the sun and the moon took place in 1894 in the month of Ramadan.
1607
有一种普遍的说法, 这一经章谈的是最后复生, 在那时候, 我们所知道的自然规律和程序都将不再起作用。但是这一经章总的要旨十分清楚地说明了现实物质世界的情况, 所以如果仅将它看作是指最后复生的话, 这经章中的几节经文就完全没有意义了。事实上, 这一经章谈到了穆圣时代以来, 尤其是在我们时代已经在现实世界上发生的巨大变化。这节经文的意思可以是: 这时全世界笼罩着精神上的黑暗--------精神上的太阳 (穆圣) 之光暗淡或者说完全消失了。这节经文也可以指日蚀和月蚀, 从穆圣的一段圣训中可以看出, 那是发生在受道教长时代, 在斋月中, 这是世界上从未见过的自然现象 (قُطْنِی, Qutni, P.188)。这个日蚀和月蚀发生在1894年和预言完全一样。
1
یہ اس عارضی ضعف کی طرف اشارہ ہے جو مسلمانوں پر آنے والا تھا۔ رسول کریم صلی اللہ علیہ وسلم کو قرآن مجید میں سورج کہا گیا ہے اور اس آیت میں بتایا گیا ہے کہ ایک زمانہ میں سورج پر پردہ ڈال دیا جائے گا۔ یعنی محمد رسول اللہ صلی اللہ علیہ وسلم کی عظمت لوگوں کے دلوں میں اتنی نہیں رہے گی جس کے آپ مستحق ہیں۔
4589
Important Words:
کورت (wrapped up) is derived from کور. They say کور العمامة i.e. he wound round the turban upon his head. کورت الشمس means, the light of the sun became folded up or became dim or it disappeared or the sun became eclipsed (Aqrab). اذا الشمس کورتmeans, when the sun shall be wound with darkness like a turban; or when it shall be wrapped up and have its light taken away or shall lose its light; or shall be divested of its light; or shall be cast away. These are some of the meanings of the verse given by Jalalain, Qatadah, ‘Ikrimah and Mujahid as quoted by Lane.
Commentary:
It is generally said that this Surah deals with the Resurrection, when the laws and processes of nature as we know them, will cease to operate. But this does not appear to be plausible, the whole trend and tenor of the Surah speaks so patently of the conditions which obtain in the physical world that some of the verses will lose all sense if they are taken as referring to the Final Resurrection. In fact, the Surah speaks of the great changes that have taken place in the material world and in human life since the time of the Holy Prophet, particularly in our own time. The Surah thus makes a special reference to the present era—the era of the Promised Messiah. Some verses may equally be interpreted literally as well as metaphorically.
The Holy Prophet is described in the Quran as the Bright Sun (25:62). The verse, therefore, may mean: When there will be spiritual darkness all over the world—the light of the Spiritual Sun having become dim or having disappeared altogether. Or the verse may refer to the eclipse of the sun and the moon, which according to a well-known saying of the Holy Prophet, was to take place in the time of the Mahdi, a phenomenon that the world had never witnessed before (Qutni, p. 188). A reference to this is also to be found in 75:10. This predicted eclipse of the sun and the moon took place in 1894 in the month of Ramadan.
3261
It is generally said that the Surah deals with the Final Resurrection, when the laws and processes of nature as we know them will cease to operate. But its whole trend and tenor speak so clearly of the conditions which obtain in the physical world that some of the verses will lose all sense if they are taken as referring only to the Final Resurrection. In fact, the Surah speaks of the great changes that have already taken place in the material world and in human life since the time of the Holy Prophet, particularly in our own time. The verse may mean: When there will be spiritual darkness all over the world—the light of the Spiritual Sun (The Holy Prophet) having become dim or disappeared altogether. Or, it may refer to the eclipses of the sun and the moon, which according to a well-known saying of the Holy Prophet, were to take place in the time of the Mahdi, in the month of Ramadan, a phenomenon which the world had never witnessed before (Qutni, p. 188). These eclipses of the sun and the
وَإِذَا ٱلنُّجُومُ ٱنكَدَرَتْ
اَلنُّجُوْم (An-Nujum) 若干星星表示宗教学者。这意思为穆圣的一段圣训所证实: “我的伙伴们像星星, 不管你追随哪一颗星, 都会得到正确的指引” (بَيْهَقِی, Baihaqi)。所以这节经文的意思可以是: 当宗教领袖腐朽而不再产生影响的时候。这里也可以指在真主的复兴者的时代流星数量特大。
An-Nujum (stars) signifies religious Ulema. This meaning is supported by a well-known saying of the Holy Prophet: 'My Companions are like stars, whomsoever you will follow, you will receive right guidance' (Baihaqi). So the verse may mean: When religious leaders will become corrupt and will cease to exercise any influence. The reference may also be to the falling of the stars in exceptionally large numbers in the time of a Divine Reformer.
Commentary:
The word النجوم meaning stars, signifies religious ulema. The well-known hadith أصحابی کالنجوم بأیھم اقتدیتم اھتدیتم i.e. My Companions are like stars, whomsoever you will follow, you will receive right guidance (Baihaqi), supports this meaning. In this sense of the word, the verse means: "When religious leaders become corrupt, and cease to exercise any influence." Literally, the verse means: "When stars fall in large numbers." This may be a reference to the falling of stars in exceptionally large numbers in 1885 when the Promised Messiah, Founder of the Ahmadiyya Movement, had already announced his claim to be a Divine Reformer.
1608
اَلنُّجُوْم (An-Nujum) 若干星星表示宗教学者。这意思为穆圣的一段圣训所证实: “我的伙伴们像星星, 不管你追随哪一颗星, 都会得到正确的指引” (بَيْهَقِی, Baihaqi)。所以这节经文的意思可以是: 当宗教领袖腐朽而不再产生影响的时候。这里也可以指在真主的复兴者的时代流星数量特大。
4590
Commentary:
The word النجوم meaning stars, signifies religious ulema. The well-known hadith أصحابی کالنجوم بأیھم اقتدیتم اھتدیتم i.e. My Companions are like stars, whomsoever you will follow, you will receive right guidance (Baihaqi), supports this meaning. In this sense of the word, the verse means: "When religious leaders become corrupt, and cease to exercise any influence." Literally, the verse means: "When stars fall in large numbers." This may be a reference to the falling of stars in exceptionally large numbers in 1885 when the Promised Messiah, Founder of the Ahmadiyya Movement, had already announced his claim to be a Divine Reformer.
3262
An-Nujum (stars) signifies religious Ulema. This meaning is supported by a well-known saying of the Holy Prophet: 'My Companions are like stars, whomsoever you will follow, you will receive right guidance' (Baihaqi). So the verse may mean: When religious leaders will become corrupt and will cease to exercise any influence. The reference may also be to the falling of the stars in exceptionally large numbers in the time of a Divine Reformer.
وَإِذَا ٱلْجِبَالُ سُيِّرَتْ
18:48; 52:11; 78:21.
Important Words:
سیرت (made to move) is derived from سار i.e. he or it went, passed away or departed. سیرہ من بلده means, he expelled him from his town (Lane & Aqrab).
الجبال (mountains) is plural of جبل which means, a mountain; a man who does not move from his place, i.e. a big man; the chief of a people; a learned man (Lane).
Commentary:
The verse means: When mountains will be blown away by dynamite and roads will be made through them; or (metaphorically) when men wielding great authority and influence will be expelled from their own countries; or when the authority of rulers will become undermined.
b
18:48; 52:11; 78:21.
1609
当炸药炸开山峦从中铺路的时候; 或者比喻地说, 当统治者的权威遭到伤害的时候。جَبَلْ (Jabal) 这个字的意思是民族首领 (Lane)。
a
18:48; 52:11; 78:21.
4591
Important Words:
سیرت (made to move) is derived from سار i.e. he or it went, passed away or departed. سیرہ من بلده means, he expelled him from his town (Lane & Aqrab).
الجبال (mountains) is plural of جبل which means, a mountain; a man who does not move from his place, i.e. a big man; the chief of a people; a learned man (Lane).
Commentary:
The verse means: When mountains will be blown away by dynamite and roads will be made through them; or (metaphorically) when men wielding great authority and influence will be expelled from their own countries; or when the authority of rulers will become undermined.
b
18:48; 52:11; 78:21.
3263
When mountains will be blown away by dynamite and roads will be made through them; or metaphorically, when the authority of rulers will become undermined; the word Jabal meaning, the chief of a people (Lane).
وَإِذَا ٱلْعِشَارُ عُطِّلَتْ
عِشَار (‘Ishar) 是 عُشَرَاء (‘Ushara’) 的复数, 意思是十月怀孕的母驼。عِشَار (‘Ishar)可指有些已经产仔和有些可望要产仔的母驼 (Lane)。这节经文的意思是: 当母驼甚至在阿拉伯也要失去意义的时候。这里似乎是指, 骆驼要被更好、更迅速的交通工具所取代--------火车、轮船、汽车、飞机等等。在穆圣的一段圣训中特别提到了骆驼被其他交通工具所取代, 这段圣训的大意是: “骆驼将被抛弃, 不再用来旅行”。(《穆斯林》)
یعنی ریل اور موٹر ایجاد ہو جائیں گی تو حجاز میں اونٹوں پر سفر کرنے کی ضرورت بہت کم ہو جائے گی۔ دس مہینے کی گابھن اونٹنی اس لئے کہا کہ جب اونٹنی دس مہینے کی گابھن ہو تو اس کے بچہ کے انتظار میں اس کی قیمت بڑھ جاتی ہے اور تبھی اسے چھوڑا جا سکتا ہے جب اونٹ کی ضرورت باقی نہ رہے۔ چنانچہ ریل‘ ہوائی جہاز اور موٹر کی ایجادنے اس پیشگوئی کو پورا کر دیا ہے۔
‘Ishar is the plural of ‘Ushara’ which means, a she-camel that has been ten-months with young. ‘Ishar is applied to she-camels until some of them have brought forth and others are expected to bring forth (Lane). The verse means that when she-camels will lose their importance even in Arabia. The reference seems to be to the replacement of camels by better and swifter means of transport—railway trains, steamships, motor cars, aeroplanes, etc. There is a pointed reference to camels being replaced by other means of transport in a saying of the Holy Prophet which is to the effect: 'The camels will be abandoned and will not be used for going from one place to another' (Muslim).
Important Words:
عشار (she-camels, ten months with young) is the plural of عشراء which means, a she-camel that has been ten months with young. عشار is applied to she-camels until some of them have brought forth and others are expected to bring forth. Such she-camels were considered to be a very valuable possession by the Arabs (Lane & Aqrab).
عطلت (are abandoned) is derived from عطل. They say عطل الأجیر i.e. the hired man was without occupation. عطل الشیء (attala) means, he left the thing unattended or neglected. عطل البئر means, he left off going to the well for taking water (Lane & Aqrab).
Commentary:
The reference in the verse is to the replacement of camels by better and swifter means of transport—railway trains, steamships motor cars, aeroplanes, etc. Or the verse may signify that, in Promised Mahdi’s time, camels—she-camels ten months with young—will lose their importance, even in Arabia. There is a pointed reference to camels being replaced by other means of transport in a saying of the Holy Prophet which is to the effect: ولیترکن القلاص فلا یسعی علیھا i.e. the camels will be abandoned and will not be used for going from one place to another (Muslim).
1610
عِشَار (‘Ishar) 是 عُشَرَاء (‘Ushara’) 的复数, 意思是十月怀孕的母驼。عِشَار (‘Ishar)可指有些已经产仔和有些可望要产仔的母驼 (Lane)。这节经文的意思是: 当母驼甚至在阿拉伯也要失去意义的时候。这里似乎是指, 骆驼要被更好、更迅速的交通工具所取代--------火车、轮船、汽车、飞机等等。在穆圣的一段圣训中特别提到了骆驼被其他交通工具所取代, 这段圣训的大意是: “骆驼将被抛弃, 不再用来旅行”。(《穆斯林》)
2
یعنی ریل اور موٹر ایجاد ہو جائیں گی تو حجاز میں اونٹوں پر سفر کرنے کی ضرورت بہت کم ہو جائے گی۔ دس مہینے کی گابھن اونٹنی اس لئے کہا کہ جب اونٹنی دس مہینے کی گابھن ہو تو اس کے بچہ کے انتظار میں اس کی قیمت بڑھ جاتی ہے اور تبھی اسے چھوڑا جا سکتا ہے جب اونٹ کی ضرورت باقی نہ رہے۔ چنانچہ ریل‘ ہوائی جہاز اور موٹر کی ایجادنے اس پیشگوئی کو پورا کر دیا ہے۔
4592
Important Words:
عشار (she-camels, ten months with young) is the plural of عشراء which means, a she-camel that has been ten months with young. عشار is applied to she-camels until some of them have brought forth and others are expected to bring forth. Such she-camels were considered to be a very valuable possession by the Arabs (Lane & Aqrab).
عطلت (are abandoned) is derived from عطل. They say عطل الأجیر i.e. the hired man was without occupation. عطل الشیء (attala) means, he left the thing unattended or neglected. عطل البئر means, he left off going to the well for taking water (Lane & Aqrab).
Commentary:
The reference in the verse is to the replacement of camels by better and swifter means of transport—railway trains, steamships motor cars, aeroplanes, etc. Or the verse may signify that, in Promised Mahdi’s time, camels—she-camels ten months with young—will lose their importance, even in Arabia. There is a pointed reference to camels being replaced by other means of transport in a saying of the Holy Prophet which is to the effect: ولیترکن القلاص فلا یسعی علیھا i.e. the camels will be abandoned and will not be used for going from one place to another (Muslim).
3264
‘Ishar is the plural of ‘Ushara’ which means, a she-camel that has been ten-months with young. ‘Ishar is applied to she-camels until some of them have brought forth and others are expected to bring forth (Lane). The verse means that when she-camels will lose their importance even in Arabia. The reference seems to be to the replacement of camels by better and swifter means of transport—railway trains, steamships, motor cars, aeroplanes, etc. There is a pointed reference to camels being replaced by other means of transport in a saying of the Holy Prophet which is to the effect: 'The camels will be abandoned and will not be used for going from one place to another' (Muslim).
وَإِذَا ٱلْوُحُوشُ حُشِرَتْ
由于词根 حُشِرَ (Hushira) 有多种不同的意思 (Lane), 这节经文表示: 当动物聚在动物园的时候; 或当原始的人们安顿在有组织的文明社会中的时候; 或当他们不得不离开家园的时候。
یعنی چڑیا گھر بنائے جائیں گے یا یہ کہ وحشی انسان متمدن ہو جائیں گے یا یہ کہ وحشی قوموں کو ان کے ملکوں سے نکال دیا جائے گا۔ جیسے امریکہ اور آسٹریلیا میں ہوا۔ حُشِرَتْ کے معنے جلا وطن کرنے کے بھی ہوتے ہیں (اقرب)
In view of the different meanings of the root-word Hushira (Lane), the verse would signify: When animals will be collected in zoos, or when primitive people will be settled in organized civil communities; or, when they will be compelled to leave their homelands.
Important Words:
حشرت (gathered together) is passive voice in the fem. gen. from حشر. They say حشر الناس i.e. he collected the people. حشر الجمعmeans, he drove the people from one place to another. حشره عن وطنه means, he banished him from his native country. حشرت الوحوش means, the wild beasts died or were destroyed (Lane)
Commentary:
In view of different meanings of the root word حشر the verse would signify: When animals will be collected in zoos or when primitive people will be settled in organized, civil communities; or when they will be compelled to leave their homelands, as the natives in Uganda and the Kenya Colony, etc. were told to till their lands or go out; or when they will be destroyed as the Native Americans in the United States of America and the Aborigines in Australia and New Zealand, etc. have been practically annihilated.
1611
由于词根 حُشِرَ (Hushira) 有多种不同的意思 (Lane), 这节经文表示: 当动物聚在动物园的时候; 或当原始的人们安顿在有组织的文明社会中的时候; 或当他们不得不离开家园的时候。
3
یعنی چڑیا گھر بنائے جائیں گے یا یہ کہ وحشی انسان متمدن ہو جائیں گے یا یہ کہ وحشی قوموں کو ان کے ملکوں سے نکال دیا جائے گا۔ جیسے امریکہ اور آسٹریلیا میں ہوا۔ حُشِرَتْ کے معنے جلا وطن کرنے کے بھی ہوتے ہیں (اقرب)
4593
Important Words:
حشرت (gathered together) is passive voice in the fem. gen. from حشر. They say حشر الناس i.e. he collected the people. حشر الجمعmeans, he drove the people from one place to another. حشره عن وطنه means, he banished him from his native country. حشرت الوحوش means, the wild beasts died or were destroyed (Lane)
Commentary:
In view of different meanings of the root word حشر the verse would signify: When animals will be collected in zoos or when primitive people will be settled in organized, civil communities; or when they will be compelled to leave their homelands, as the natives in Uganda and the Kenya Colony, etc. were told to till their lands or go out; or when they will be destroyed as the Native Americans in the United States of America and the Aborigines in Australia and New Zealand, etc. have been practically annihilated.
3265
In view of the different meanings of the root-word Hushira (Lane), the verse would signify: When animals will be collected in zoos, or when primitive people will be settled in organized civil communities; or, when they will be compelled to leave their homelands.
وَإِذَا ٱلْبِحَارُ سُجِّرَتْ
یہ موجودہ زمانہ کی خبر ہے اور آخری زمانہ میں انجینئرنگ کی ترقی پر دلالت کرتی ہے۔ چنانچہ اس وقت پاکستان میں بھی کئی دریا ملائے جا رہے ہیں اور ہندوستان میں بھی اور روس اور امریکہ میں بھی اور جرمن میں تو رُبع صدی سے ملائے جا چکے ہیں۔
سَجَّرَ کے معنے خشک کر دینے کے بھی ہوتے ہیں اور اسی لئے مفسرین نے اس کے یہ معنے کیے ہیں کہ دریا خشک کر دیئے جائیں گے لیکن سَجَّرَ کے یہ بھی معنے ہوتے ہیں کہ اس کا پانی نکال کر اپنی مرضی کے مطابق کہیں لے جائیں جو نہروں کا اصول ہے (اقرب) پس دونوں لحاظ سے یہی معنے بنتے ہیں کہ نہریں نکال نکال کر دریاؤں کو خشک کیا جائے گا نہ کہ ان کا پانی آسمان کی طرف اڑا کر خشک کیا جائے گا۔
52:7; 82:4.
The verse signifies: When the waters of rivers will be drained away for irrigation and other purposes; or, when in sea-fights very large ships will be set on fire and it would seem as if the seas had caught fire; or, when large oceans will be joined together by means of canals; or, when rural population will go into towns and cities will overflow with their inhabitants. The word, Sujjira, possesses all these meanings (Lane).
52:7; 82:4.
Important Words:
البحار (seas) is the plural of بحر which means, a sea; a great river; a spacious place comprising a large quantity of water. It is also the plural of بحرة which means, a town or village (Lane & Aqrab).
سجرت (made to flow forth). They say سجر الماء النھر i.e. the water filled the stream. سجر الماء (sajjara) means, he made the water to flow forth whithersoever it would. Thus اذا البحار سجرت means: When the seas are filled; when the rivers are made to flow into one another; when the seas will be set on fire; when the seas will meet together and become one; when towns or cities will swell with their populations (Lane & Aqrab).
Commentary:
In view of different meanings of the words سجرت and البحار given under Important Words the verse signifies: When the waters of rivers will be drained away for irrigation and other purposes, and rivers will be linked up together for these purposes; when in sea battles very large ships will be set on fire and it would seem as if the seas were on fire; when large oceans will be joined together by means of canals; when the rural population will go into towns and cities and they will overflow with their inhabitants.
a
52:7; 82:4.
1612
这节经文的意思是: 当江河的水被抽去灌溉或作其他用途的时候; 当在海战中许多海船被装备在战斗中, 好像海洋已经着火或当条条运河把大洋连接在一起的时候; 或当农村人口进入城市而城市人民拥挤的时候。سُجِّرَ (Sujjira) 这个字具有所有这些意义 (Lane)。
4
یہ موجودہ زمانہ کی خبر ہے اور آخری زمانہ میں انجینئرنگ کی ترقی پر دلالت کرتی ہے۔ چنانچہ اس وقت پاکستان میں بھی کئی دریا ملائے جا رہے ہیں اور ہندوستان میں بھی اور روس اور امریکہ میں بھی اور جرمن میں تو رُبع صدی سے ملائے جا چکے ہیں۔
5
سَجَّرَ کے معنے خشک کر دینے کے بھی ہوتے ہیں اور اسی لئے مفسرین نے اس کے یہ معنے کیے ہیں کہ دریا خشک کر دیئے جائیں گے لیکن سَجَّرَ کے یہ بھی معنے ہوتے ہیں کہ اس کا پانی نکال کر اپنی مرضی کے مطابق کہیں لے جائیں جو نہروں کا اصول ہے (اقرب) پس دونوں لحاظ سے یہی معنے بنتے ہیں کہ نہریں نکال نکال کر دریاؤں کو خشک کیا جائے گا نہ کہ ان کا پانی آسمان کی طرف اڑا کر خشک کیا جائے گا۔
a
52:7; 82:4.
4594
Important Words:
البحار (seas) is the plural of بحر which means, a sea; a great river; a spacious place comprising a large quantity of water. It is also the plural of بحرة which means, a town or village (Lane & Aqrab).
سجرت (made to flow forth). They say سجر الماء النھر i.e. the water filled the stream. سجر الماء (sajjara) means, he made the water to flow forth whithersoever it would. Thus اذا البحار سجرت means: When the seas are filled; when the rivers are made to flow into one another; when the seas will be set on fire; when the seas will meet together and become one; when towns or cities will swell with their populations (Lane & Aqrab).
Commentary:
In view of different meanings of the words سجرت and البحار given under Important Words the verse signifies: When the waters of rivers will be drained away for irrigation and other purposes, and rivers will be linked up together for these purposes; when in sea battles very large ships will be set on fire and it would seem as if the seas were on fire; when large oceans will be joined together by means of canals; when the rural population will go into towns and cities and they will overflow with their inhabitants.
a
52:7; 82:4.
3266
The verse signifies: When the waters of rivers will be drained away for irrigation and other purposes; or, when in sea-fights very large ships will be set on fire and it would seem as if the seas had caught fire; or, when large oceans will be joined together by means of canals; or, when rural population will go into towns and cities will overflow with their inhabitants. The word, Sujjira, possesses all these meanings (Lane).
وَإِذَا ٱلنُّفُوسُ زُوِّجَتْ
当交通、通讯工具得到了很大的发展, 彼此相距很远的人们之间的交谈变得非常容易而经常, 以致使他们结合成为一个民族的时候。这节经文也可以表示, 持有社会和政治的类似观点的人将把自己分成若干党派。
یعنی سفر آسان ہو جائیں گے اور مختلف ملکوں کے لوگ ریلوں اور جہازوں کے ذریعہ سے آپس میں ملنے کے قابل ہو جائیں گے۔
When means of transport and communication will become so developed, and intercourse between peoples living in far off lands become so easy and frequent as to make them unite into one people. The verse may also signify that people holding analogous social or political views will form themselves into parties.
Commentary:
The verse means: When the means of transport and communication will become so developed and when intercourse between peoples living in far off lands will become so easy and frequent as to make them unite into one people. Or the verse may signify that people holding analogous social or political views will form themselves into "parties." The reference may be to the Labour, Communist, Nazi and Fascist parties.
1613
当交通、通讯工具得到了很大的发展, 彼此相距很远的人们之间的交谈变得非常容易而经常, 以致使他们结合成为一个民族的时候。这节经文也可以表示, 持有社会和政治的类似观点的人将把自己分成若干党派。
1
یعنی سفر آسان ہو جائیں گے اور مختلف ملکوں کے لوگ ریلوں اور جہازوں کے ذریعہ سے آپس میں ملنے کے قابل ہو جائیں گے۔
4595
Commentary:
The verse means: When the means of transport and communication will become so developed and when intercourse between peoples living in far off lands will become so easy and frequent as to make them unite into one people. Or the verse may signify that people holding analogous social or political views will form themselves into "parties." The reference may be to the Labour, Communist, Nazi and Fascist parties.
3267
When means of transport and communication will become so developed, and intercourse between peoples living in far off lands become so easy and frequent as to make them unite into one people. The verse may also signify that people holding analogous social or political views will form themselves into parties.
وَإِذَا ٱلْمَوْءُۥدَةُ سُئِلَتْ
یعنی لڑکیوں کا زندہ گاڑا جانا قانونی جرم بن جائے گا۔
2
یعنی لڑکیوں کا زندہ گاڑا جانا قانونی جرم بن جائے گا۔
بِأَىِّ ذَنۢبٍ قُتِلَتْ
活埋或活焚少女将是死罪。
The burying or burning alive of girls will be made a capital crime.
Commentary:
The burying or burning alive of girls will be declared a capital crime.
1614
活埋或活焚少女将是死罪。
4596
Commentary:
The burying or burning alive of girls will be declared a capital crime.
3268
The burying or burning alive of girls will be made a capital crime.
وَإِذَا ٱلصُّحُفُ نُشِرَتْ
这里似乎指报纸、杂志、书籍的广泛发行, 图书馆和阅览室和其他处所的体系以及 “近代” 传播知识的手段。
یعنی پریس کثرت سے ہوں گے۔
The reference seems to be to the vast circulation of newspapers, journals and books and to the system of libraries and reading rooms and such other places and means of spreading knowledge in the Latter Days.
Commentary:
The reference clearly seems to be to the vast circulation of newspapers, journals, and books and to the system of libraries and reading rooms and such other places and means of spreading knowledge in the latter days—in the time of the Promised Messiah and Mahdi.
1615
这里似乎指报纸、杂志、书籍的广泛发行, 图书馆和阅览室和其他处所的体系以及 “近代” 传播知识的手段。
3
یعنی پریس کثرت سے ہوں گے۔
4597
Commentary:
The reference clearly seems to be to the vast circulation of newspapers, journals, and books and to the system of libraries and reading rooms and such other places and means of spreading knowledge in the latter days—in the time of the Promised Messiah and Mahdi.
3269
The reference seems to be to the vast circulation of newspapers, journals and books and to the system of libraries and reading rooms and such other places and means of spreading knowledge in the Latter Days.
وَإِذَا ٱلسَّمَآءُ كُشِطَتْ
这节经文指天文学在 “近代” 将作出的巨大进步。在过去10年中这门学科的进展使全世界震惊。
یعنی علم ہیئت میں بہت ترقی ہوگی۔
The verse may refer to the vast strides that the science of astronomy will make in the Latter Days. The advance in this branch of science during the past decade has startled the world.
Important Words:
کشطت (laid bare). کشط الشیء means, he removed, took off or stripped off from the thing what had covered it. کشطت البعیرmeans, I skinned the camel. کشط روعه means, his fright was removed (Lane & Aqrab).
Commentary:
The reference in the verse may be to the vast strides that the science of astronomy has made in the latter days. The advance in this branch of science during the past decade has startled the world.
The verse also signifies that with the advent of the Promised Messiah the doors of spiritual sciences will be thrown wide open.
1616
这节经文指天文学在 “近代” 将作出的巨大进步。在过去10年中这门学科的进展使全世界震惊。
4
یعنی علم ہیئت میں بہت ترقی ہوگی۔
4598
Important Words:
کشطت (laid bare). کشط الشیء means, he removed, took off or stripped off from the thing what had covered it. کشطت البعیرmeans, I skinned the camel. کشط روعه means, his fright was removed (Lane & Aqrab).
Commentary:
The reference in the verse may be to the vast strides that the science of astronomy has made in the latter days. The advance in this branch of science during the past decade has startled the world.
The verse also signifies that with the advent of the Promised Messiah the doors of spiritual sciences will be thrown wide open.
3270
The verse may refer to the vast strides that the science of astronomy will make in the Latter Days. The advance in this branch of science during the past decade has startled the world.