Topic: Boat
View Aspects
هُوَ ٱلَّذِى يُسَيِّرُكُمْ فِى ٱلْبَرِّ وَٱلْبَحْرِ ۖ حَتَّىٰٓ إِذَا كُنتُمْ فِى ٱلْفُلْكِ وَجَرَيْنَ بِهِم بِرِيحٍ طَيِّبَةٍ وَفَرِحُوا۟ بِهَا جَآءَتْهَا رِيحٌ عَاصِفٌ وَجَآءَهُمُ ٱلْمَوْجُ مِن كُلِّ مَكَانٍ وَظَنُّوٓا۟ أَنَّهُمْ أُحِيطَ بِهِمْ ۙ دَعَوُا۟ ٱللَّهَ مُخْلِصِينَ لَهُ ٱلدِّينَ لَئِنْ أَنجَيْتَنَا مِنْ هَٰذِهِۦ لَنَكُونَنَّ مِنَ ٱلشَّٰكِرِينَ
17:67; 29:66; 31:33.
اس جگہ مومن و کافر کا اکٹھا ذکر کیا ہے کیونکہ دونوں ایک ہی کشتی میں سوار ہوتے ہیں۔
یعنی کشتیوں کے شاندار چلنے پر۔
اس جگہ اب خالص کافروں کا ذکر ہے جو خداتعالیٰ کی نُصرت پر یقین نہیں رکھتے۔
17:67; 29:66; 31:33.
As a pleasant breeze sometimes develops into a violent gale and causes widespread destruction, similarly, the respite that is granted to disbelievers may prove the prelude to their destruction. To bring home to disbelievers this patent truth, their attention is drawn to the comforts and perils of a sea-voyage.
17:67; 29:66; 31:33.
Important Words:
عاصف (violent) is the active participle from عصف. They say عصفت الریح i.e. the wind blew violently or vehemently. عصفت الناقة براکبھا means, the she-camel went quickly with her rider, as if she were the wind. عصف الدھربھم means, the time destroyed them. عصف الزرع means, he cut the corn before its attaining maturity. ریح عاصف means, wind blowing violently or vehemently. یوم عاصف means, a day violent in respect of wind and storm (Lane & Aqrab).
Commentary:
The verse purports to say that on the part of God the system of punishing and showing mercy goes hand in hand, as does on the part of disbelievers the habit of acting wickedly in time of ease and repenting temporarily when punishment overtakes them. But disbelievers always ignore the fact that, just as a pleasant breeze sometimes develops into a violent gale and causes widespread destruction, similarly, the remission that is granted to them may prove the prelude to their destruction. To bring home to disbelievers this patent truth, their attention is drawn to the comforts and perils of a sea-voyage.
It is worthy of note that whereas the verse uses the pronoun "you" in the second person in the first two clauses, it suddenly changes to a pronoun of the third person (them, they) in the third and the following clauses. This is not without purpose. The first two clauses referred to both believers and disbelievers, for it is both for believers and disbelievers that God has provided the means of travel by land and sea. Hence the pronoun "you" has been used in the first two clauses. But as in the following clauses it has been pointed out that a section of the people become ungrateful, therefore here the second person has been changed into the third person, in order to show that it is only disbelievers that become ungrateful.
d
17:67; 29:66; 31:33.
1
اس جگہ مومن و کافر کا اکٹھا ذکر کیا ہے کیونکہ دونوں ایک ہی کشتی میں سوار ہوتے ہیں۔
2
یعنی کشتیوں کے شاندار چلنے پر۔
3
اس جگہ اب خالص کافروں کا ذکر ہے جو خداتعالیٰ کی نُصرت پر یقین نہیں رکھتے۔
a
17:67; 29:66; 31:33.
1298
Important Words:
عاصف (violent) is the active participle from عصف. They say عصفت الریح i.e. the wind blew violently or vehemently. عصفت الناقة براکبھا means, the she-camel went quickly with her rider, as if she were the wind. عصف الدھربھم means, the time destroyed them. عصف الزرع means, he cut the corn before its attaining maturity. ریح عاصف means, wind blowing violently or vehemently. یوم عاصف means, a day violent in respect of wind and storm (Lane & Aqrab).
Commentary:
The verse purports to say that on the part of God the system of punishing and showing mercy goes hand in hand, as does on the part of disbelievers the habit of acting wickedly in time of ease and repenting temporarily when punishment overtakes them. But disbelievers always ignore the fact that, just as a pleasant breeze sometimes develops into a violent gale and causes widespread destruction, similarly, the remission that is granted to them may prove the prelude to their destruction. To bring home to disbelievers this patent truth, their attention is drawn to the comforts and perils of a sea-voyage.
It is worthy of note that whereas the verse uses the pronoun "you" in the second person in the first two clauses, it suddenly changes to a pronoun of the third person (them, they) in the third and the following clauses. This is not without purpose. The first two clauses referred to both believers and disbelievers, for it is both for believers and disbelievers that God has provided the means of travel by land and sea. Hence the pronoun "you" has been used in the first two clauses. But as in the following clauses it has been pointed out that a section of the people become ungrateful, therefore here the second person has been changed into the third person, in order to show that it is only disbelievers that become ungrateful.
e
17:67; 29:66; 31:33.
1251
As a pleasant breeze sometimes develops into a violent gale and causes widespread destruction, similarly, the respite that is granted to disbelievers may prove the prelude to their destruction. To bring home to disbelievers this patent truth, their attention is drawn to the comforts and perils of a sea-voyage.
وَيَصْنَعُ ٱلْفُلْكَ وَكُلَّمَا مَرَّ عَلَيْهِ مَلَأٌ مِّن قَوْمِهِۦ سَخِرُوا۟ مِنْهُ ۚ قَالَ إِن تَسْخَرُوا۟ مِنَّا فَإِنَّا نَسْخَرُ مِنكُمْ كَمَا تَسْخَرُونَ
Commentary:
Messengers of God are always mocked at because they bring teachings which the people of their time are not prepared to accept. But these people never pause to consider that if heavenly Messengers were not entrusted with extraordinary work, there would be no need for God to send Messengers. It is only because man, in spite of his intellectual attainments, cannot rid himself of his manifold troubles and because the cure which, with the help of his experience and knowledge, he devises brings him no relief that God sends His Messengers for his guidance and deliverance, and as the remedy which they suggest is out of the ordinary, it naturally appears strange to him and he begins to ridicule and mock at it. But despite this jeering and ridicule, Divine Messengers and their followers succeed in attaining their goal, while their opponents make fools of themselves and incur God’s displeasure.
For the meaning of the expression, we shall mock at you, see note on 2:16.
1420
Commentary:
Messengers of God are always mocked at because they bring teachings which the people of their time are not prepared to accept. But these people never pause to consider that if heavenly Messengers were not entrusted with extraordinary work, there would be no need for God to send Messengers. It is only because man, in spite of his intellectual attainments, cannot rid himself of his manifold troubles and because the cure which, with the help of his experience and knowledge, he devises brings him no relief that God sends His Messengers for his guidance and deliverance, and as the remedy which they suggest is out of the ordinary, it naturally appears strange to him and he begins to ridicule and mock at it. But despite this jeering and ridicule, Divine Messengers and their followers succeed in attaining their goal, while their opponents make fools of themselves and incur God’s displeasure.
For the meaning of the expression, we shall mock at you, see note on 2:16.
فَٱنطَلَقَا حَتَّىٰٓ إِذَا رَكِبَا فِى ٱلسَّفِينَةِ خَرَقَهَا ۖ قَالَ أَخَرَقْتَهَا لِتُغْرِقَ أَهْلَهَا لَقَدْ جِئْتَ شَيْـًٔا إِمْرًا
The preceding several verses served only as an introduction to the subject of the Isra’ of Moses. With the present verse, however, begins an account of the actual incidents which Moses actually saw in his Vision. The words, he made a hole in it, when interpreted, signify that the Holy Prophet would lay down commandments which would, as it were, make a hole in the boat which in the language of dreams denotes worldly riches, i.e. he would see to it that wealth did not accumulate in the hands of a few persons but was fairly distributed.
Important Words:
امرا (evil) is derived from امرا (amara). امرہ means, he commanded him. They say امرالقوم (amira) i.e. the people became many. امرالامر means, the affair or case became severe, distressful, grievous or wonderful. امر (imrun) means, a severe, distressful or grievous thing; or a terrible and foul or very foul, evil or abominable thing; or a wonderful thing. The Quranic words لقد جئت شیئا امرا mean, verily thou hast done a severe, distressful or grievous thing; or a terrible and foul or evil or abominable thing (Lane, Aqrab & Mufradat).
Commentary:
The preceding several verses served only as an introduction to the subject of the Isra’ of Moses. With the present verse, however, begins an account of the incidents which Moses actually saw in his vision. Moses is here represented as having objected to the very first act of his learned companion, in spite of the fact that he had promised not to do so. The Holy Prophet, however, was shown in his own vision as having kept silent all the way. This contrast in the behaviour of these two great Prophets represented the attitude of their followers towards their respective religions. Whereas the Companions of the Holy Prophet remained loyal to their Faith under the severest persecution and difficulties, the followers of Moses ignored and defied theirs when it suited them. On the other hand the three incidents of both visions are identical in their interpretation and significance though the metaphors used to describe them are different.
سفینة (boat) in the language of dreams denotes "worldly riches" This interpretation is supported by the Quran also (17:67). In this sense of the word, the embarkation of both Moses and his learned companion who, as is explained above, was the embodied form of the Holy Prophet, signifies that the followers of both these Prophets will have worldly riches in plenty in their respective periods.
The words, he staved it in, when interpreted, signify that the Holy Prophet would lay down commandments which would, as it were, make a hole in the boat of the material prosperity and riches of his followers, i.e. he would see to it that wealth does not accumulate in the hands of a few but that it continues to change hands and is fairly distributed among all sections of Muslims. To effect this Islam has made the giving of Zakah obligatory, has totally prohibited all transactions based on interest and by its law of inheritance has sought to distribute the wealth of a dying person among all his children, parents, wives and other near relatives. It has also prohibited gambling and has laid down laws to better and improve the condition and status of labourers. The materialistic and wealthy Jews and Christians could not view such a division of wealth with favour and regarded it as reckless waste. All their economic laws tend to increase the wealth of the rich and to help it accumulate in a few hands. Whereas in his vision Moses objected to the hole being made in the boat by his learned companion which, interpreted in accordance with the language of dreams, meant that his people would be too much enamoured of material wealth to accept laws aiming at its equitable distribution, the Holy Prophet in his own Vision refused to accept the cup of water offered to him which signified that his followers would prefer religion to the world.
Just as Moses in his vision found fault with his learned companion when the latter made a hole in the boat, similarly his people found fault with the Holy Prophet when he called upon his followers to spend their money in the cause of God. They even taunted him for making such demands (5:65 & 36:48).
2111
Important Words:
امرا (evil) is derived from امرا (amara). امرہ means, he commanded him. They say امرالقوم (amira) i.e. the people became many. امرالامر means, the affair or case became severe, distressful, grievous or wonderful. امر (imrun) means, a severe, distressful or grievous thing; or a terrible and foul or very foul, evil or abominable thing; or a wonderful thing. The Quranic words لقد جئت شیئا امرا mean, verily thou hast done a severe, distressful or grievous thing; or a terrible and foul or evil or abominable thing (Lane, Aqrab & Mufradat).
Commentary:
The preceding several verses served only as an introduction to the subject of the Isra’ of Moses. With the present verse, however, begins an account of the incidents which Moses actually saw in his vision. Moses is here represented as having objected to the very first act of his learned companion, in spite of the fact that he had promised not to do so. The Holy Prophet, however, was shown in his own vision as having kept silent all the way. This contrast in the behaviour of these two great Prophets represented the attitude of their followers towards their respective religions. Whereas the Companions of the Holy Prophet remained loyal to their Faith under the severest persecution and difficulties, the followers of Moses ignored and defied theirs when it suited them. On the other hand the three incidents of both visions are identical in their interpretation and significance though the metaphors used to describe them are different.
سفینة (boat) in the language of dreams denotes "worldly riches" This interpretation is supported by the Quran also (17:67). In this sense of the word, the embarkation of both Moses and his learned companion who, as is explained above, was the embodied form of the Holy Prophet, signifies that the followers of both these Prophets will have worldly riches in plenty in their respective periods.
The words, he staved it in, when interpreted, signify that the Holy Prophet would lay down commandments which would, as it were, make a hole in the boat of the material prosperity and riches of his followers, i.e. he would see to it that wealth does not accumulate in the hands of a few but that it continues to change hands and is fairly distributed among all sections of Muslims. To effect this Islam has made the giving of Zakah obligatory, has totally prohibited all transactions based on interest and by its law of inheritance has sought to distribute the wealth of a dying person among all his children, parents, wives and other near relatives. It has also prohibited gambling and has laid down laws to better and improve the condition and status of labourers. The materialistic and wealthy Jews and Christians could not view such a division of wealth with favour and regarded it as reckless waste. All their economic laws tend to increase the wealth of the rich and to help it accumulate in a few hands. Whereas in his vision Moses objected to the hole being made in the boat by his learned companion which, interpreted in accordance with the language of dreams, meant that his people would be too much enamoured of material wealth to accept laws aiming at its equitable distribution, the Holy Prophet in his own Vision refused to accept the cup of water offered to him which signified that his followers would prefer religion to the world.
Just as Moses in his vision found fault with his learned companion when the latter made a hole in the boat, similarly his people found fault with the Holy Prophet when he called upon his followers to spend their money in the cause of God. They even taunted him for making such demands (5:65 & 36:48).
1711
The preceding several verses served only as an introduction to the subject of the Isra’ of Moses. With the present verse, however, begins an account of the actual incidents which Moses actually saw in his Vision. The words, he made a hole in it, when interpreted, signify that the Holy Prophet would lay down commandments which would, as it were, make a hole in the boat which in the language of dreams denotes worldly riches, i.e. he would see to it that wealth did not accumulate in the hands of a few persons but was fairly distributed.
أَمَّا ٱلسَّفِينَةُ فَكَانَتْ لِمَسَٰكِينَ يَعْمَلُونَ فِى ٱلْبَحْرِ فَأَرَدتُّ أَنْ أَعِيبَهَا وَكَانَ وَرَآءَهُم مَّلِكٌ يَأْخُذُ كُلَّ سَفِينَةٍ غَصْبًا
کشتی کے مالکوں سے مراد مسلمان ہیں جو مسکین دل تھے اور اس میں سوراخ کرنے سے مراد یہ تھی کہ وہ اپنے مال غرباء پر زکٰوۃ وغیرہ کے ذریعہ سے خرچ کریں گے۔
اس سے مراد قیصر و کسریٰ تھے جو عرب پر صرف اس لئے حملہ نہیں کرتے تھے کہ وہ ایک غریب اور بے آب و گیاہ ملک تھا۔ خداتعالیٰ نے اسے اس ترکیب سے محمد رسول اللہ صلی اللہ علیہ وسلم کے لئے محفوظ رکھا تھا۔ تفسیر کبیر جلد چہارم صفحہ ۴۸۶۔ ۴۸۷ میں ان معنوں کے سوا ایک اور معنے کیے گئے ہیں کیوں کہ قرآن مجید کے کئی بطن ہیں اور ہر بطن کے ماتحت ایک تفسیر ہو سکتی ہے۔
The words, "poor people," here may represent "the Muslims." Making a hole in the boat meant that Islam would exhort Muslims to spend their money in the cause of Allah, by way of Zakat and charity. This would appear to be a source of economic weakness rather than of strength and true prosperity, which in fact it would not be. The tyrant king of the Isra’ were the Byzantine and Iranian Empires which would have swallowed up Arabia had it not seemed to them a poor and barren land, not worth the trouble of conquering. It was thus preserved intact for the Holy Prophet.
Commentary:
With this verse begins an explanation of the foregoing incidents as given by the holy man of Moses’ vision.
The words, 'poor people' here represent the meek of heart whom material prosperity and abundance of wealth do not prevent from taking care of and sympathizing with the needy and the destitute and from associating with them. The expression 'a king' denotes love of the world and attachment for material things. The verse thus means to say that those proud and conceited sons of darkness who disdain to spend their money on philanthropic purposes are wholly lost in the love of this world and fall easy victims to Satan. This is why the Holy Prophet sought to make a hole in the boat of his people—he laid down such laws as should render their love of this world pierced with the love of the next world so that they should spend their money in the service of the oppressed and the down-trodden and instead of tyrannizing over them they should serve them and sympathize with them.
It is worthy of note that whereas in the Holy Prophet’s Vision the love of the world took the form of an old woman, in Moses’ vision it was represented by a cruel king. This signified that the love of the world and its pleasures would exercise much less influence over the followers of the Holy Prophet than over those of Moses.
1
کشتی کے مالکوں سے مراد مسلمان ہیں جو مسکین دل تھے اور اس میں سوراخ کرنے سے مراد یہ تھی کہ وہ اپنے مال غرباء پر زکٰوۃ وغیرہ کے ذریعہ سے خرچ کریں گے۔
2
اس سے مراد قیصر و کسریٰ تھے جو عرب پر صرف اس لئے حملہ نہیں کرتے تھے کہ وہ ایک غریب اور بے آب و گیاہ ملک تھا۔ خداتعالیٰ نے اسے اس ترکیب سے محمد رسول اللہ صلی اللہ علیہ وسلم کے لئے محفوظ رکھا تھا۔ تفسیر کبیر جلد چہارم صفحہ ۴۸۶۔ ۴۸۷ میں ان معنوں کے سوا ایک اور معنے کیے گئے ہیں کیوں کہ قرآن مجید کے کئی بطن ہیں اور ہر بطن کے ماتحت ایک تفسیر ہو سکتی ہے۔
2118
Commentary:
With this verse begins an explanation of the foregoing incidents as given by the holy man of Moses’ vision.
The words, 'poor people' here represent the meek of heart whom material prosperity and abundance of wealth do not prevent from taking care of and sympathizing with the needy and the destitute and from associating with them. The expression 'a king' denotes love of the world and attachment for material things. The verse thus means to say that those proud and conceited sons of darkness who disdain to spend their money on philanthropic purposes are wholly lost in the love of this world and fall easy victims to Satan. This is why the Holy Prophet sought to make a hole in the boat of his people—he laid down such laws as should render their love of this world pierced with the love of the next world so that they should spend their money in the service of the oppressed and the down-trodden and instead of tyrannizing over them they should serve them and sympathize with them.
It is worthy of note that whereas in the Holy Prophet’s Vision the love of the world took the form of an old woman, in Moses’ vision it was represented by a cruel king. This signified that the love of the world and its pleasures would exercise much less influence over the followers of the Holy Prophet than over those of Moses.
1715
The words, "poor people," here may represent "the Muslims." Making a hole in the boat meant that Islam would exhort Muslims to spend their money in the cause of Allah, by way of Zakat and charity. This would appear to be a source of economic weakness rather than of strength and true prosperity, which in fact it would not be. The tyrant king of the Isra’ were the Byzantine and Iranian Empires which would have swallowed up Arabia had it not seemed to them a poor and barren land, not worth the trouble of conquering. It was thus preserved intact for the Holy Prophet.
فَإِذَا رَكِبُوا۟ فِى ٱلْفُلْكِ دَعَوُا۟ ٱللَّهَ مُخْلِصِينَ لَهُ ٱلدِّينَ فَلَمَّا نَجَّىٰهُمْ إِلَى ٱلْبَرِّ إِذَا هُمْ يُشْرِكُونَ
10:23; 31:33.
10:23; 31:33.
10:23; 31:33.
b
10:23; 31:33.
a
10:23; 31:33.
a
10:23; 31:33.
وَمَا يَسْتَوِى ٱلْبَحْرَانِ هَٰذَا عَذْبٌ فُرَاتٌ سَآئِغٌ شَرَابُهُۥ وَهَٰذَا مِلْحٌ أُجَاجٌ ۖ وَمِن كُلٍّ تَأْكُلُونَ لَحْمًا طَرِيًّا وَتَسْتَخْرِجُونَ حِلْيَةً تَلْبَسُونَهَا ۖ وَتَرَى ٱلْفُلْكَ فِيهِ مَوَاخِرَ لِتَبْتَغُوا۟ مِن فَضْلِهِۦ وَلَعَلَّكُمْ تَشْكُرُونَ
16:15; 45:13.
16:15; 45:13.
Metaphorically, the two seas spoken of are true and false religions. See {2085}. The verse continuing the metaphor purports to say that though saltish water is not fit for drinking and irrigation, it has other uses. From it come out fresh meat and ornaments. Similarly, though the present opponents of Islam are, like saltish water, bitter and worthless, yet out of their loins there will be born those who will be zealous and devout bearers of its Message.
16:15; 45:13.
Important Words:
عذب (palatable) is derived from عذب (‘adhiba) which means, it was or became sweet; became easy and agreeable to be swallowed or drunk. ماءعذب means, sweet water. They say انه لعذب اللسان i.e. verily he is sweet of tongue (Lane & Aqrab). See also 25:54.
ملح (salt) is noun-infinitive from ملح (malahah). They say ملح الطعام i.e. he put salt in the food. ملح الماء means, the water became saltish. ملح (maluhah) it (a thing) was or became beautiful or pretty (Lane & Aqrab). See also 25:54.
سائغا (pleasant) is derived from ساغ which means, it (beverage) was easy and agreeable to swallow (Lane). See also 16:67.
مواخر (ploughing the waves) is derived from مخر. They say مخرت السفینة i.e. the boat clove the water with its stem and ran (Lane). See also 16:15.
For فرات and أجاج see 25:54.
Commentary:
Metaphorically, the two seas spoken of in this verse are true and false religions. The words عذب and أجاج may be taken as representing respectively true and false religions which cannot be equal. The one is like sweet water which is good to drink and slakes the thirst and is also very useful for irrigation, while the other is like bitter water which is not only not fit to drink but is also unusable for purposes of irrigation. The verse continuing the metaphor purports to say that though saltish water is not fit for drinking and irrigation, it has other uses. From the saltish seawater come out fresh meat and ornaments. Similarly, though the present opponents of Islam are, like saltish water, bitter and worthless, yet out of their loins there will be born those who will be zealous and devout bearers of its message.
c
16:15; 45:13.
b
16:15; 45:13.
3186
Important Words:
عذب (palatable) is derived from عذب (‘adhiba) which means, it was or became sweet; became easy and agreeable to be swallowed or drunk. ماءعذب means, sweet water. They say انه لعذب اللسان i.e. verily he is sweet of tongue (Lane & Aqrab). See also 25:54.
ملح (salt) is noun-infinitive from ملح (malahah). They say ملح الطعام i.e. he put salt in the food. ملح الماء means, the water became saltish. ملح (maluhah) it (a thing) was or became beautiful or pretty (Lane & Aqrab). See also 25:54.
سائغا (pleasant) is derived from ساغ which means, it (beverage) was easy and agreeable to swallow (Lane). See also 16:67.
مواخر (ploughing the waves) is derived from مخر. They say مخرت السفینة i.e. the boat clove the water with its stem and ran (Lane). See also 16:15.
For فرات and أجاج see 25:54.
Commentary:
Metaphorically, the two seas spoken of in this verse are true and false religions. The words عذب and أجاج may be taken as representing respectively true and false religions which cannot be equal. The one is like sweet water which is good to drink and slakes the thirst and is also very useful for irrigation, while the other is like bitter water which is not only not fit to drink but is also unusable for purposes of irrigation. The verse continuing the metaphor purports to say that though saltish water is not fit for drinking and irrigation, it has other uses. From the saltish seawater come out fresh meat and ornaments. Similarly, though the present opponents of Islam are, like saltish water, bitter and worthless, yet out of their loins there will be born those who will be zealous and devout bearers of its message.
b
16:15; 45:13.
2412
Metaphorically, the two seas spoken of are true and false religions. See {2085}. The verse continuing the metaphor purports to say that though saltish water is not fit for drinking and irrigation, it has other uses. From it come out fresh meat and ornaments. Similarly, though the present opponents of Islam are, like saltish water, bitter and worthless, yet out of their loins there will be born those who will be zealous and devout bearers of its Message.
إِذْ أَبَقَ إِلَى ٱلْفُلْكِ ٱلْمَشْحُونِ
按 «圣经» 中说, 犹努司受安拉之命去尼尼微 (Nineveh) 并 “对它叫喊,” 可是他没有去, 而 “从养主那里” 逃到塔希诗--------Tarshish («约拿书» 1:3)。«古兰经» 不同意 «圣经» 这种说法, 说这是打算非难安拉派遣的一位先知。事实上, 因为他们拒绝安拉派遣的这位先知, 他对他的民族很生气而逃离了他们。
دیکھئے نوٹ سورۂ شعراء آیت نمبر۱۲۰۔
According to the Bible Jonah was commissioned by God to go to Nineveh and 'cry against' it, but instead he fled to Tarshish 'from the presence of the Lord' (Jonah, 1: 3). The Qur’an contradicts this biblical statement as it is calculated to impugn a Divine Prophet. In fact, being angry with his people, because they had rejected the Divine Message, Jonah fled from them.
Commentary:
According to the Bible, Jonah was commissioned by God to go to Nineveh and "cry against" it, but, instead, he fled to Tarshish "from the presence of the Lord" (Jonah 1:3). The Quran contradicts this Biblical statement as it impugns a Divine Prophet, and, according to the Quran, Divine Prophets are sinless and incapable of disobeying God’s command. It is, therefore, not possible that Jonah should have even conceived of fleeing from the presence of the Omnipresent God. In fact, Jonah, being angry with his people, because they had rejected the Divine Message, fled from them, and not from God. See also 21:88. The whole account of Jonah as given in the Quran may be a description of his spiritual ascension and may be taken in a figurative sense and interpreted accordingly.
1098
按 «圣经» 中说, 犹努司受安拉之命去尼尼微 (Nineveh) 并 “对它叫喊,” 可是他没有去, 而 “从养主那里” 逃到塔希诗--------Tarshish («约拿书» 1:3)。«古兰经» 不同意 «圣经» 这种说法, 说这是打算非难安拉派遣的一位先知。事实上, 因为他们拒绝安拉派遣的这位先知, 他对他的民族很生气而逃离了他们。
2
دیکھئے نوٹ سورۂ شعراء آیت نمبر۱۲۰۔
3354
Commentary:
According to the Bible, Jonah was commissioned by God to go to Nineveh and "cry against" it, but, instead, he fled to Tarshish "from the presence of the Lord" (Jonah 1:3). The Quran contradicts this Biblical statement as it impugns a Divine Prophet, and, according to the Quran, Divine Prophets are sinless and incapable of disobeying God’s command. It is, therefore, not possible that Jonah should have even conceived of fleeing from the presence of the Omnipresent God. In fact, Jonah, being angry with his people, because they had rejected the Divine Message, fled from them, and not from God. See also 21:88. The whole account of Jonah as given in the Quran may be a description of his spiritual ascension and may be taken in a figurative sense and interpreted accordingly.
2506
According to the Bible Jonah was commissioned by God to go to Nineveh and 'cry against' it, but instead he fled to Tarshish 'from the presence of the Lord' (Jonah, 1: 3). The Qur’an contradicts this biblical statement as it is calculated to impugn a Divine Prophet. In fact, being angry with his people, because they had rejected the Divine Message, Jonah fled from them.