Topic: Cradle (Mahd), Bed, Resting Place
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وَإِذَا قِيلَ لَهُ ٱتَّقِ ٱللَّهَ أَخَذَتْهُ ٱلْعِزَّةُ بِٱلْإِثْمِ ۚ فَحَسْبُهُۥ جَهَنَّمُ ۚ وَلَبِئْسَ ٱلْمِهَادُ
اَلْمِھَادُ: اَلْمَکَانُ الْمُمَھَّدُ الْمُوَطَّـأُ (مفردات راغب) یعنی وہ مکان جسے اچھی طرح تیار کیا گیا ہو۔
All his efforts are directed towards injuring the interests of other people and furthering his own.
Lexicographers agree that Jahannam has no root in Arabic. The word may have been derived from Jahuma which means, he became frowning or contracted or ugly in the face. If that be so the letter nun in Jahannam would be something additional (Muhit). Thus Jahannam means, a place of punishment which is dark and waterless and which makes the face of its inmates ugly and contracted.
A false sense of dignity and prestige is his chief stumbling block, his vanity inciting him to further acts of sin, till it virtually encompasses him on all sides. Such a one paves his own way to Hell.
Important Words:
اخذته (incites him) is from اخذ meaning, he took, or he took hold; or he seized; or he punished etc. (Aqrab). اخذته بکذاmeans, you incited him to do that and made him stick to it (Kashshaf). اخذته العزة بالاثم may also mean, pride encompasses him with sin (Muhit); or pride seizes him owing to his sin (Fath).
العزة (pride) is derived from عز which means, he became mighty and honoured and noble. عزالشیء means, the thing became rare. العزة means, (1) might and power; (2) high position; (3) honour; (4) self-exaltation (Lane); (5) consciousness of one’s position and rank; (6) pride in bad sense; (7) vanity (Aqrab).
جھنم (Hell). Lexicographers differ as to the origin of the word جھنم but they generally agree that in Arabic it has no root except itself and is used as a proper name for the place of punishment reserved for the evildoers in the next world. It is, however, possible that the word has been derived from جھم meaning, he became frowning or contracted, or ugly in face. جھمة means, the middle or the darkest part of the night. جھام means, clouds that have no water (Lane). In this case the ن in جھنم would be something additional as in the word الندد derived from الد meaning, a quarreller (Muhit). Thus جھنم would mean, a place of punishment which is dark and waterless and makes the faces of its inmates ugly and contracted.
Commentary:
The description of the kind of man mentioned in 2:205 is continued in this verse also. When such a person comes to power and enters upon a career of disorder and destruction, he becomes deaf to advice and good counsel. Nay, if anyone makes bold to offer him a word of advice, he flares up and becomes all the more stiffened in his tendency towards mischief-making. A false sense of dignity and prestige is his chief stumbling block, his vanity inciting him to further acts of sin, till his pride virtually encompasses him on all sides. Such a one paves his own way to Hell, which is indeed a bad resting place.
The word حسب (sufficient) in the clause, Hell shall be his sufficient reward, points to the fact that as such a man is never contented in this life, and is always hungering for more wealth and more power and more dominion, so nothing in this world would suffice him. He will find satisfaction and sufficiency only in the fire of Hell. Similarly, the word مھاد (place of rest) points to the fact that the man who tramples on the rights of others in order to secure comfort for himself will find no rest in this life; his only rest will be in Hell.
2
اَلْمِھَادُ: اَلْمَکَانُ الْمُمَھَّدُ الْمُوَطَّـأُ (مفردات راغب) یعنی وہ مکان جسے اچھی طرح تیار کیا گیا ہو۔
213
Important Words:
اخذته (incites him) is from اخذ meaning, he took, or he took hold; or he seized; or he punished etc. (Aqrab). اخذته بکذاmeans, you incited him to do that and made him stick to it (Kashshaf). اخذته العزة بالاثم may also mean, pride encompasses him with sin (Muhit); or pride seizes him owing to his sin (Fath).
العزة (pride) is derived from عز which means, he became mighty and honoured and noble. عزالشیء means, the thing became rare. العزة means, (1) might and power; (2) high position; (3) honour; (4) self-exaltation (Lane); (5) consciousness of one’s position and rank; (6) pride in bad sense; (7) vanity (Aqrab).
جھنم (Hell). Lexicographers differ as to the origin of the word جھنم but they generally agree that in Arabic it has no root except itself and is used as a proper name for the place of punishment reserved for the evildoers in the next world. It is, however, possible that the word has been derived from جھم meaning, he became frowning or contracted, or ugly in face. جھمة means, the middle or the darkest part of the night. جھام means, clouds that have no water (Lane). In this case the ن in جھنم would be something additional as in the word الندد derived from الد meaning, a quarreller (Muhit). Thus جھنم would mean, a place of punishment which is dark and waterless and makes the faces of its inmates ugly and contracted.
Commentary:
The description of the kind of man mentioned in 2:205 is continued in this verse also. When such a person comes to power and enters upon a career of disorder and destruction, he becomes deaf to advice and good counsel. Nay, if anyone makes bold to offer him a word of advice, he flares up and becomes all the more stiffened in his tendency towards mischief-making. A false sense of dignity and prestige is his chief stumbling block, his vanity inciting him to further acts of sin, till his pride virtually encompasses him on all sides. Such a one paves his own way to Hell, which is indeed a bad resting place.
The word حسب (sufficient) in the clause, Hell shall be his sufficient reward, points to the fact that as such a man is never contented in this life, and is always hungering for more wealth and more power and more dominion, so nothing in this world would suffice him. He will find satisfaction and sufficiency only in the fire of Hell. Similarly, the word مھاد (place of rest) points to the fact that the man who tramples on the rights of others in order to secure comfort for himself will find no rest in this life; his only rest will be in Hell.
245
All his efforts are directed towards injuring the interests of other people and furthering his own.
246
Lexicographers agree that Jahannam has no root in Arabic. The word may have been derived from Jahuma which means, he became frowning or contracted or ugly in the face. If that be so the letter nun in Jahannam would be something additional (Muhit). Thus Jahannam means, a place of punishment which is dark and waterless and which makes the face of its inmates ugly and contracted.
247
A false sense of dignity and prestige is his chief stumbling block, his vanity inciting him to further acts of sin, till it virtually encompasses him on all sides. Such a one paves his own way to Hell.
وَيُكَلِّمُ ٱلنَّاسَ فِى ٱلْمَهْدِ وَكَهْلًا وَمِنَ ٱلصَّٰلِحِينَ
5:111.
مَهْد (Mahd) 这一单词的主要意义是, 当一个人似乎正在为他成年的各种职责作好准备并铺平道路的那种准备时期或准备状态。كُهُولَة (Kuhulah)和Mahd这两个时如在一起提及, 这表明两者之间没有一个中介时期。Kuhulah (中年) 之前的整个时期是Mahd。
كَهْل (Kahl) 的意思是: 中年人; 或头发花白的上年纪的人; 或年龄在三十或三十四岁和五十一岁之间的人; 或年龄在四十和五十一岁之间的人 (Lane & ثَعْلَبِی, Th‘alabi)。
伊撒在儿童时期讲的聪明的话并不非凡和不可思仪。许多聪明和有教养的孩子都像那样讲话的。整句的意思是: 无论在青年时代还是中年时代, 伊撒对人们的讲话都富于非凡的智慧和精神知识, 大大地超出他的年龄和经验。关于伊萨一生中的两个显著不同的时期也可以说是暗示他在后期讲的话与前期讲的话有本质的不同。在后期, 他作为安拉的先知向人们说话。因此玛尔彦得到的喜讯的主要内容是: 伊撒不仅注定是一个聪明的青年, 而且必定会作为安拉的正义仆人活到高龄。
5:111.
Primary meaning of the word Mahd is the state or period of preparation when one is, as it were, being prepared and made smooth for the duties of ripe age. The fact that the two periods of Kuhulah and Mahd have been mentioned together shows that there is no intervening period between them. The entire period before Kuhulah (middle age) is Mahd.
Kahl means, one of middle age or of the age when one’s hair becomes intermixed with hoariness; or it means, one who is between thirty or thirty-four and fifty-one years of age or between 40 and 51 (Lane & Tha‘labi).
That Jesus spoke words of wisdom in his childhood has nothing miraculous or supernatural about it. Many intelligent and well brought up children speak like that. The whole sentence means that he would speak to people words full of extraordinary wisdom and spiritual knowledge, much beyond his years and experience, both in the period of preparation which is youth and in his middle age. The reference to the two distinct periods of Jesus’s life may also be taken to hint that his speaking in the latter period would be of a different nature from that in the former. In the latter period he would speak to men as a Prophet of God. Thus the glad tidings given to Mary consisted in the fact that Jesus was not only destined to be an intelligent young man but was also to live to a ripe
5:111.
Important Words:
المھد (cradle) is the noun-infinitive from the verb مھد. They say مھد المكان i.e. he made the place plain, even or smooth for himself. مھد فراشا means, he spread a bed for himself and made it even and smooth. مھد لنفسه خیرا means, he prepared good things for himself. مھد له منزلة سنیة means, he prepared or established for him a high station or position. مھد لنفسه also means, he gained or earned or sought to earn sustenance, etc. for himself. المھد means, a place prepared for a child and made plain, even or smooth that he may sleep in it; a child’s cradle; a bed; a thing spread to lie, recline or sit upon; a piece of plain ground or a smooth expanse (Lane & Aqrab). In its verbal senses the infinitive مھد would also mean, making a thing even and smooth; preparing a thing; preparation; gaining or earning a sus-tenance, etc.
کھلا (of middle age) is the noun-infinitive from کھل i.e. he was or became of middle age اکتھل الرجل means the man attained middle age. اکتھل النبات means, the plant became tall and full grown and blossomed. کھل means, one who is of middle age, or one who is of the age when a person’s hair becomes intermixed with hoariness; or one who is between thirty or thirty-four and 51 years of age (Lane & Aqrab); or one who is between 40 and 51 years of age (Tha‘labi).
Commentary:
It is evident that by the words, he shall speak, the Quran does not mean simple utterance of words; for such speaking is done by all children and all grown up men except the few congenitally dumb. The expression is, therefore, meant to refer to a particular kind of speaking, i.e. speaking wisely or speaking words of wisdom. Similarly, the clause, in the cradle and when of middle age, refers to the two periods of childhood and manhood when Jesus would speak words of wisdom, thus indirectly hinting that he would not die young but would live to a good ripe age. According to Ibn Qayyim, a writer of great eminence, some scholars have denied the crucifixion and (the so-called) ascension of Jesus at the age of 30 or 33 on the ground that Jesus was, according to the Quran, to speak to men when he was a Kahl, i.e. of middle age. This shows that these scholars look upon Tha‘labi’s definition as the correct one.
That Jesus spoke words of wisdom in his childhood has nothing miraculous or supernatural about it. Many intelligent and well brought up children speak like that. Luke supplies an instance of how Jesus spoke in childhood: "And when they had fulfilled the days, the child Jesus tarried behind in Jerusalem. And it came to pass that after three days they found him in the temple, sitting in the midst of the doctors, both hearing them and asking them questions. And all that heard him were astonished at his understanding and answers" (Luke 2:43-47).
The Quranic reference to the two distinct periods of Jesus’ life may also be taken to hint that his speaking in the latter period was to be of a different nature from that in the former. In the latter period, he was to speak to men as a Prophet of God. Thus, the glad tidings given to Mary consisted in the fact that Jesus was not only destined to be an intelligent child but was also to live to a ripe age as a righteous servant of God.
It should, however, be noted that the expression "in the cradle" does not necessarily mean childhood. The word مھد(cradle) has not been used in the verse literally but only broadly to signify the period of unripe age, i.e. that preceding کھولة or full-grown manhood. In fact, as shown under Important Words, مھد does not originally mean a cradle. That meaning is rather secondary, the primary meaning being the state or period of preparation when one is, as it were, being prepared and made even and smooth for the duties of ripe age. The fact that the Quran has mentioned the two periods, (i.e. "in the cradle" and "middle age") side by side also shows that there is no intervening period between them. The entire period before کھولة (middle age) is that of مھد i.e. a period of preparation; otherwise the verse would become a dispraise rather than praise; for in that case the insinuation would be that Jesus did not speak wisely in the period lying between childhood and middle age.
Finally, it may be noted that, according to the Quran and authentic Hadith, Jesus did not die on the cross at the age of 33 but lived up to a very old age, but of this we would speak later at its proper place.
a
5:111.
234A
مَهْد (Mahd) 这一单词的主要意义是, 当一个人似乎正在为他成年的各种职责作好准备并铺平道路的那种准备时期或准备状态。كُهُولَة (Kuhulah)和Mahd这两个时如在一起提及, 这表明两者之间没有一个中介时期。Kuhulah (中年) 之前的整个时期是Mahd。
235
كَهْل (Kahl) 的意思是: 中年人; 或头发花白的上年纪的人; 或年龄在三十或三十四岁和五十一岁之间的人; 或年龄在四十和五十一岁之间的人 (Lane & ثَعْلَبِی, Th‘alabi)。
236
伊撒在儿童时期讲的聪明的话并不非凡和不可思仪。许多聪明和有教养的孩子都像那样讲话的。整句的意思是: 无论在青年时代还是中年时代, 伊撒对人们的讲话都富于非凡的智慧和精神知识, 大大地超出他的年龄和经验。关于伊萨一生中的两个显著不同的时期也可以说是暗示他在后期讲的话与前期讲的话有本质的不同。在后期, 他作为安拉的先知向人们说话。因此玛尔彦得到的喜讯的主要内容是: 伊撒不仅注定是一个聪明的青年, 而且必定会作为安拉的正义仆人活到高龄。
a
5:111.
336
Important Words:
المھد (cradle) is the noun-infinitive from the verb مھد. They say مھد المكان i.e. he made the place plain, even or smooth for himself. مھد فراشا means, he spread a bed for himself and made it even and smooth. مھد لنفسه خیرا means, he prepared good things for himself. مھد له منزلة سنیة means, he prepared or established for him a high station or position. مھد لنفسه also means, he gained or earned or sought to earn sustenance, etc. for himself. المھد means, a place prepared for a child and made plain, even or smooth that he may sleep in it; a child’s cradle; a bed; a thing spread to lie, recline or sit upon; a piece of plain ground or a smooth expanse (Lane & Aqrab). In its verbal senses the infinitive مھد would also mean, making a thing even and smooth; preparing a thing; preparation; gaining or earning a sus-tenance, etc.
کھلا (of middle age) is the noun-infinitive from کھل i.e. he was or became of middle age اکتھل الرجل means the man attained middle age. اکتھل النبات means, the plant became tall and full grown and blossomed. کھل means, one who is of middle age, or one who is of the age when a person’s hair becomes intermixed with hoariness; or one who is between thirty or thirty-four and 51 years of age (Lane & Aqrab); or one who is between 40 and 51 years of age (Tha‘labi).
Commentary:
It is evident that by the words, he shall speak, the Quran does not mean simple utterance of words; for such speaking is done by all children and all grown up men except the few congenitally dumb. The expression is, therefore, meant to refer to a particular kind of speaking, i.e. speaking wisely or speaking words of wisdom. Similarly, the clause, in the cradle and when of middle age, refers to the two periods of childhood and manhood when Jesus would speak words of wisdom, thus indirectly hinting that he would not die young but would live to a good ripe age. According to Ibn Qayyim, a writer of great eminence, some scholars have denied the crucifixion and (the so-called) ascension of Jesus at the age of 30 or 33 on the ground that Jesus was, according to the Quran, to speak to men when he was a Kahl, i.e. of middle age. This shows that these scholars look upon Tha‘labi’s definition as the correct one.
That Jesus spoke words of wisdom in his childhood has nothing miraculous or supernatural about it. Many intelligent and well brought up children speak like that. Luke supplies an instance of how Jesus spoke in childhood: "And when they had fulfilled the days, the child Jesus tarried behind in Jerusalem. And it came to pass that after three days they found him in the temple, sitting in the midst of the doctors, both hearing them and asking them questions. And all that heard him were astonished at his understanding and answers" (Luke 2:43-47).
The Quranic reference to the two distinct periods of Jesus’ life may also be taken to hint that his speaking in the latter period was to be of a different nature from that in the former. In the latter period, he was to speak to men as a Prophet of God. Thus, the glad tidings given to Mary consisted in the fact that Jesus was not only destined to be an intelligent child but was also to live to a ripe age as a righteous servant of God.
It should, however, be noted that the expression "in the cradle" does not necessarily mean childhood. The word مھد(cradle) has not been used in the verse literally but only broadly to signify the period of unripe age, i.e. that preceding کھولة or full-grown manhood. In fact, as shown under Important Words, مھد does not originally mean a cradle. That meaning is rather secondary, the primary meaning being the state or period of preparation when one is, as it were, being prepared and made even and smooth for the duties of ripe age. The fact that the Quran has mentioned the two periods, (i.e. "in the cradle" and "middle age") side by side also shows that there is no intervening period between them. The entire period before کھولة (middle age) is that of مھد i.e. a period of preparation; otherwise the verse would become a dispraise rather than praise; for in that case the insinuation would be that Jesus did not speak wisely in the period lying between childhood and middle age.
Finally, it may be noted that, according to the Quran and authentic Hadith, Jesus did not die on the cross at the age of 33 but lived up to a very old age, but of this we would speak later at its proper place.
a
5:111.
418A
Primary meaning of the word Mahd is the state or period of preparation when one is, as it were, being prepared and made smooth for the duties of ripe age. The fact that the two periods of Kuhulah and Mahd have been mentioned together shows that there is no intervening period between them. The entire period before Kuhulah (middle age) is Mahd.
418B
Kahl means, one of middle age or of the age when one’s hair becomes intermixed with hoariness; or it means, one who is between thirty or thirty-four and fifty-one years of age or between 40 and 51 (Lane & Tha‘labi).
That Jesus spoke words of wisdom in his childhood has nothing miraculous or supernatural about it. Many intelligent and well brought up children speak like that. The whole sentence means that he would speak to people words full of extraordinary wisdom and spiritual knowledge, much beyond his years and experience, both in the period of preparation which is youth and in his middle age. The reference to the two distinct periods of Jesus’s life may also be taken to hint that his speaking in the latter period would be of a different nature from that in the former. In the latter period he would speak to men as a Prophet of God. Thus the glad tidings given to Mary consisted in the fact that Jesus was not only destined to be an intelligent young man but was also to live to a ripe
إِذْ قَالَ ٱللَّهُ يَٰعِيسَى ٱبْنَ مَرْيَمَ ٱذْكُرْ نِعْمَتِى عَلَيْكَ وَعَلَىٰ وَٰلِدَتِكَ إِذْ أَيَّدتُّكَ بِرُوحِ ٱلْقُدُسِ تُكَلِّمُ ٱلنَّاسَ فِى ٱلْمَهْدِ وَكَهْلًا ۖ وَإِذْ عَلَّمْتُكَ ٱلْكِتَٰبَ وَٱلْحِكْمَةَ وَٱلتَّوْرَىٰةَ وَٱلْإِنجِيلَ ۖ وَإِذْ تَخْلُقُ مِنَ ٱلطِّينِ كَهَيْـَٔةِ ٱلطَّيْرِ بِإِذْنِى فَتَنفُخُ فِيهَا فَتَكُونُ طَيْرًۢا بِإِذْنِى ۖ وَتُبْرِئُ ٱلْأَكْمَهَ وَٱلْأَبْرَصَ بِإِذْنِى ۖ وَإِذْ تُخْرِجُ ٱلْمَوْتَىٰ بِإِذْنِى ۖ وَإِذْ كَفَفْتُ بَنِىٓ إِسْرَٰٓءِيلَ عَنكَ إِذْ جِئْتَهُم بِٱلْبَيِّنَٰتِ فَقَالَ ٱلَّذِينَ كَفَرُوا۟ مِنْهُمْ إِنْ هَٰذَآ إِلَّا سِحْرٌ مُّبِينٌ
3:49.
3:50.
2:88; 2:254.
3:47.
在摇篮里讲话这个动作意指在童年时期讲智慧和孝顺的话。伊撒讲这种话反映他对他母亲的极大的信任。玛尔彦自己是一个贤慧和虔诚的妇女, 把伊撒扶养成为聪明和孝顺的孩子。在成熟之年说的言语, 表明不仅玛尔彦是一个虔诚的女人, 而伊撒也是一个正义的男子汉。因此, 即使他在中年, 不再直接受他母亲的影响, 他讲的话还是充满智慧而虔诚的。
这指的是犹太人企图将伊撒钉死在十字架上, 而安拉把他从十字架上解救下来。
یعنی جس طرح پرندہ انڈے سی کر بچے نکالتا ہے۔ اسی طرح تُو بھی انسانوں میں سے روحانی قابلیت کے لوگوں کو اپنی تربیت میں لے کر ایک دن اس قابل بنا دیتا تھا کہ وہ خداتعالیٰ کی طرف روحانی پرواز کرنے لگ جائیں۔
مفسرین کہتے ہیں‘ اس آیت سے ثابت ہے کہ مسیحؑ خداتعالیٰ کی طرح پرندے پیدا کرتے تھے۔ حالانکہ آیت کے الفاظ یہ ہیں کہ تو پرندوں کی طرح پیدا کرتا ہے اور پرندے مٹی کے جانور بنا کر ان میں پھونک مار کر ان کو زندہ نہیں کیا کرتے۔ بلکہ انڈے دیکر ان پر بیٹھتے ہیں اور گرم کرکے ان میں سے بچے نکالتے ہیں۔ اسی طرح مسیحؑ کرتا تھا کہ طینی صفت لوگوں کو چن کر ان کی تربیت کرتا تھا اور اپنے کلام سے ان کو گرمی پہنچاتا تھا یہاں تک کہ وہ بے جان انسان روحانی انسان بن جاتے تھے اور سب نبی ہی ایسا کرتے ہیں مسیحؑ کی اس میں کوئی خصوصیت نہیں۔
دیکھئے نوٹ سورہ آل عمران آیت نمبر۵۰۔
مفسرین کہتے ہیں کہ اس سے ثابت ہوتا ہے مسیح مُردے زندہ کرتے تھے حالانکہ قرآن کریم میں صاف لکھا ہے کہ مُردے سوائے خداتعالیٰ کے کوئی زندہ نہیں کرتا۔ چنانچہ اللہ تعالیٰ فرماتا ہے لَآ اِلٰـہَ اِلَّا ھُوَ یُحْیٖ وَ یُمِیْتُ رَبُّکُمْ وَ رَبُّ اٰبَآءِ کُمُ الْاَوَّلِیْنَ (الدخان: ۹)کہ خداتعالیٰ کے سوا تمہارا کوئی معبودنہیں وہی زندہ بھی کرتا ہے اور مارتا بھی ہے اور وہ تمہارا بھی رب ہے اور تمہارے باپ دادوں کا بھی رب تھا۔ اسی طرح فرماتا ہے اَمِ اتَّخَذُوْا مِنْ دُوْنِہٖ اَوْلِیَآءَ فَاللّٰہُ ھُوَ الْوَلِیُّ وَ ھُوَ یُحْیِ الْمَوْتٰی وَھُوَ عَلٰی کُلِّ شَیْئٍ ق
اس سے صاف ثابت ہے کہ یہودی مسیحؑ کو صلیب پر مارنے میں کامیاب نہیں ہوئے تھے۔ مفسرین کی رائے کے مطابق اس کے یہ معنے کرنا کہ کسی اور شخص کی شکل بدل کر مسیح کی جگہ صلیب پر لٹکا دیا گیا تھا مضحکہ خیز خیال ہے۔ اگر کسی شخص کو شکل بدل کر لٹکا دیا گیا تھا تو پھر یہودی سچے ہوئے کیونکہ وہ تو یہی سمجھتے تھے کہ ہم نے مسیحؑ کو صلیب پر لٹکا دیا ہے اور وہ اس پر مر گیا ہے۔ پھر اس آیت کی وہ تو تصدیق نہیں کر سکتے۔ بعض لوگوں کو یہاں دھوکہ لگتا ہے کہ ایسے تمام الفاظ مسیحؑ کی نسبت کیوں استعمال کیے جاتے ہیں۔ اس کا جواب یہ ہے کہ مسیحؑ کی نسبت یہ پیشگوئی تھی کہ وہ تمثیلوں میں باتیں کرے گا۔ (متی ب
5:12.
2:88; 2:254.
3:49.
3:50.
The act of speaking in the cradle signifies speaking words of wisdom and piety in childhood. This sort of speaking by Jesus reflected great credit on his mother, who, herself being a wise and pious lady, brought him up as a wise and pious child. And the speaking of good words in middle age shows that not only was Mary a pious woman, but Jesus too was a righteous man so that even when he was of middle age and was no longer under the direct influence of his mother, he spoke words of piety and wisdom. See also {418}.
See {420D} and {420E}.
The reference is to the attempts of Jews to kill Jesus on the cross from which God delivered him.
2:88; 2:254.
3:47.
3:49.
3:50.
5:12.
Commentary:
In the clause, thou didst speak to the people in the cradle and when of middle age, the act of speaking in the cradle signifies speaking words of wisdom and piety in childhood. This sort of speaking on the part of Jesus reflected great credit on his mother, who, herself being wise and pious, brought him up as a wise and pious child. And the speaking of good words in middle age shows that not only was Mary a pious woman, but Jesus, too, was a righteous man so that even when he was of middle age and was no longer under the direct influence of his mother, he spoke words of piety and wisdom to men. See also 3:47 & 3:49, 50, where similar works of Jesus, i.e. the creation of birds and the quickening of the dead, etc. have been discussed.
Protection similar to that alluded to in the latter part of this verse in the words, I restrained the Children of Israel from putting thee to death, was promised to the Holy Prophet as well (5:68). This promise met with a remarkable fulfilment. Though, even at Mecca, his life was in constant danger, at Medina that danger very much increased. The Holy Prophet led many expeditions in person and several attempts were made on his life. At Uhud, he was severely wounded and at Hunain he was left alone among a large host of bloodthirsty archers. Yet amidst all these dangers he remained safe, and after having triumphed over his enemies, passed away peacefully in his house at Medina. The reference in the present verse is to the attempts of the Jews to kill Jesus on the cross, from which—accursed death—God delivered him. The words, I restrained the Children of Israel, should not, however, be understood to mean that Jesus suffered even no persecution at the hands of his enemies. A similar expression has been used with regard to early Muslims in the Quran (5:12), but it is a well-known fact that they had to pass through grievous trials and tribulations. The expression thus only means that the enemy will fail to kill Jesus, whom God will protect from being destroyed.
a
3:49.
b
3:50.
c
2:88; 2:254.
d
3:47.
400
在摇篮里讲话这个动作意指在童年时期讲智慧和孝顺的话。伊撒讲这种话反映他对他母亲的极大的信任。玛尔彦自己是一个贤慧和虔诚的妇女, 把伊撒扶养成为聪明和孝顺的孩子。在成熟之年说的言语, 表明不仅玛尔彦是一个虔诚的女人, 而伊撒也是一个正义的男子汉。因此, 即使他在中年, 不再直接受他母亲的影响, 他讲的话还是充满智慧而虔诚的。
401
这指的是犹太人企图将伊撒钉死在十字架上, 而安拉把他从十字架上解救下来。
1
یعنی جس طرح پرندہ انڈے سی کر بچے نکالتا ہے۔ اسی طرح تُو بھی انسانوں میں سے روحانی قابلیت کے لوگوں کو اپنی تربیت میں لے کر ایک دن اس قابل بنا دیتا تھا کہ وہ خداتعالیٰ کی طرف روحانی پرواز کرنے لگ جائیں۔
2
مفسرین کہتے ہیں‘ اس آیت سے ثابت ہے کہ مسیحؑ خداتعالیٰ کی طرح پرندے پیدا کرتے تھے۔ حالانکہ آیت کے الفاظ یہ ہیں کہ تو پرندوں کی طرح پیدا کرتا ہے اور پرندے مٹی کے جانور بنا کر ان میں پھونک مار کر ان کو زندہ نہیں کیا کرتے۔ بلکہ انڈے دیکر ان پر بیٹھتے ہیں اور گرم کرکے ان میں سے بچے نکالتے ہیں۔ اسی طرح مسیحؑ کرتا تھا کہ طینی صفت لوگوں کو چن کر ان کی تربیت کرتا تھا اور اپنے کلام سے ان کو گرمی پہنچاتا تھا یہاں تک کہ وہ بے جان انسان روحانی انسان بن جاتے تھے اور سب نبی ہی ایسا کرتے ہیں مسیحؑ کی اس میں کوئی خصوصیت نہیں۔
3
دیکھئے نوٹ سورہ آل عمران آیت نمبر۵۰۔
4
مفسرین کہتے ہیں کہ اس سے ثابت ہوتا ہے مسیح مُردے زندہ کرتے تھے حالانکہ قرآن کریم میں صاف لکھا ہے کہ مُردے سوائے خداتعالیٰ کے کوئی زندہ نہیں کرتا۔ چنانچہ اللہ تعالیٰ فرماتا ہے لَآ اِلٰـہَ اِلَّا ھُوَ یُحْیٖ وَ یُمِیْتُ رَبُّکُمْ وَ رَبُّ اٰبَآءِ کُمُ الْاَوَّلِیْنَ (الدخان: ۹)کہ خداتعالیٰ کے سوا تمہارا کوئی معبودنہیں وہی زندہ بھی کرتا ہے اور مارتا بھی ہے اور وہ تمہارا بھی رب ہے اور تمہارے باپ دادوں کا بھی رب تھا۔ اسی طرح فرماتا ہے اَمِ اتَّخَذُوْا مِنْ دُوْنِہٖ اَوْلِیَآءَ فَاللّٰہُ ھُوَ الْوَلِیُّ وَ ھُوَ یُحْیِ الْمَوْتٰی وَھُوَ عَلٰی کُلِّ شَیْئٍ ق
5
اس سے صاف ثابت ہے کہ یہودی مسیحؑ کو صلیب پر مارنے میں کامیاب نہیں ہوئے تھے۔ مفسرین کی رائے کے مطابق اس کے یہ معنے کرنا کہ کسی اور شخص کی شکل بدل کر مسیح کی جگہ صلیب پر لٹکا دیا گیا تھا مضحکہ خیز خیال ہے۔ اگر کسی شخص کو شکل بدل کر لٹکا دیا گیا تھا تو پھر یہودی سچے ہوئے کیونکہ وہ تو یہی سمجھتے تھے کہ ہم نے مسیحؑ کو صلیب پر لٹکا دیا ہے اور وہ اس پر مر گیا ہے۔ پھر اس آیت کی وہ تو تصدیق نہیں کر سکتے۔ بعض لوگوں کو یہاں دھوکہ لگتا ہے کہ ایسے تمام الفاظ مسیحؑ کی نسبت کیوں استعمال کیے جاتے ہیں۔ اس کا جواب یہ ہے کہ مسیحؑ کی نسبت یہ پیشگوئی تھی کہ وہ تمثیلوں میں باتیں کرے گا۔ (متی ب
a
2:88; 2:254.
b
3:47.
c
3:49.
d
3:50.
e
5:12.
738
Commentary:
In the clause, thou didst speak to the people in the cradle and when of middle age, the act of speaking in the cradle signifies speaking words of wisdom and piety in childhood. This sort of speaking on the part of Jesus reflected great credit on his mother, who, herself being wise and pious, brought him up as a wise and pious child. And the speaking of good words in middle age shows that not only was Mary a pious woman, but Jesus, too, was a righteous man so that even when he was of middle age and was no longer under the direct influence of his mother, he spoke words of piety and wisdom to men. See also 3:47 & 3:49, 50, where similar works of Jesus, i.e. the creation of birds and the quickening of the dead, etc. have been discussed.
Protection similar to that alluded to in the latter part of this verse in the words, I restrained the Children of Israel from putting thee to death, was promised to the Holy Prophet as well (5:68). This promise met with a remarkable fulfilment. Though, even at Mecca, his life was in constant danger, at Medina that danger very much increased. The Holy Prophet led many expeditions in person and several attempts were made on his life. At Uhud, he was severely wounded and at Hunain he was left alone among a large host of bloodthirsty archers. Yet amidst all these dangers he remained safe, and after having triumphed over his enemies, passed away peacefully in his house at Medina. The reference in the present verse is to the attempts of the Jews to kill Jesus on the cross, from which—accursed death—God delivered him. The words, I restrained the Children of Israel, should not, however, be understood to mean that Jesus suffered even no persecution at the hands of his enemies. A similar expression has been used with regard to early Muslims in the Quran (5:12), but it is a well-known fact that they had to pass through grievous trials and tribulations. The expression thus only means that the enemy will fail to kill Jesus, whom God will protect from being destroyed.
a
5:12.
b
2:88; 2:254.
d
3:49.
e
3:50.
804
The act of speaking in the cradle signifies speaking words of wisdom and piety in childhood. This sort of speaking by Jesus reflected great credit on his mother, who, herself being a wise and pious lady, brought him up as a wise and pious child. And the speaking of good words in middle age shows that not only was Mary a pious woman, but Jesus too was a righteous man so that even when he was of middle age and was no longer under the direct influence of his mother, he spoke words of piety and wisdom. See also {418}.
805
See {420D} and {420E}.
806
The reference is to the attempts of Jews to kill Jesus on the cross from which God delivered him.
لَهُم مِّن جَهَنَّمَ مِهَادٌ وَمِن فَوْقِهِمْ غَوَاشٍ ۚ وَكَذَٰلِكَ نَجْزِى ٱلظَّٰلِمِينَ
39:17.
39:17.
39:17.
Important Words:
غواش (coverings) is the plural of غاشیة which is derived from غشی. They say غاشیه i.e. it covered or concealed him; or it overcame or overwhelmed him. غاشیه also means, he came to him. غاشیة (of which غواش is the plural) means, a covering; a calamity or misfortune; punishment; fire of Hell; a man’s resorters such as hangers-on, seekers of favours, servants and dependants; also visitors, guests and friends (Lane).
Commentary:
The word غواش rendered as "coverings" also means "servants", and "dependants". Taking the word in the latter sense, the sentence may mean that disbelievers will have their believing "servants" and "dependants" above them on the Day of Judgement.
a
39:17.
a
39:17.
941
Important Words:
غواش (coverings) is the plural of غاشیة which is derived from غشی. They say غاشیه i.e. it covered or concealed him; or it overcame or overwhelmed him. غاشیه also means, he came to him. غاشیة (of which غواش is the plural) means, a covering; a calamity or misfortune; punishment; fire of Hell; a man’s resorters such as hangers-on, seekers of favours, servants and dependants; also visitors, guests and friends (Lane).
Commentary:
The word غواش rendered as "coverings" also means "servants", and "dependants". Taking the word in the latter sense, the sentence may mean that disbelievers will have their believing "servants" and "dependants" above them on the Day of Judgement.
a
39:17.
لِلَّذِينَ ٱسْتَجَابُوا۟ لِرَبِّهِمُ ٱلْحُسْنَىٰ ۚ وَٱلَّذِينَ لَمْ يَسْتَجِيبُوا۟ لَهُۥ لَوْ أَنَّ لَهُم مَّا فِى ٱلْأَرْضِ جَمِيعًا وَمِثْلَهُۥ مَعَهُۥ لَٱفْتَدَوْا۟ بِهِۦٓ ۚ أُو۟لَٰٓئِكَ لَهُمْ سُوٓءُ ٱلْحِسَابِ وَمَأْوَىٰهُمْ جَهَنَّمُ ۖ وَبِئْسَ ٱلْمِهَادُ
5:37; 39:48.
5:37; 39:48.
5:37; 39:48.
Important Words:
الحسنی (eternal good) being the feminine of الاحسن means, that which is better; or that which is best; victory; the good, final or ultimate state or condition ordained for the Faithful; Paradise; the view or vision of God (Lane). See also 10:27.
Commentary:
The verse says that those who accept the Message of God will finally achieve success and victory and will meet their Lord. Their intellectual powers will become sharpened. On the contrary, those who reject it will decline materially and morally till failure and ruin encompass them and no ransom will save them from the punishment of God.
The expression, that shall have an evil reckoning, means that the actions of disbelievers will result not to their liking. They will not be able to render a good account of the faculties with which God had endowed them to make spiritual progress but which they abused.
b
5:37; 39:48.
a
5:37; 39:48.
1630
Important Words:
الحسنی (eternal good) being the feminine of الاحسن means, that which is better; or that which is best; victory; the good, final or ultimate state or condition ordained for the Faithful; Paradise; the view or vision of God (Lane). See also 10:27.
Commentary:
The verse says that those who accept the Message of God will finally achieve success and victory and will meet their Lord. Their intellectual powers will become sharpened. On the contrary, those who reject it will decline materially and morally till failure and ruin encompass them and no ransom will save them from the punishment of God.
The expression, that shall have an evil reckoning, means that the actions of disbelievers will result not to their liking. They will not be able to render a good account of the faculties with which God had endowed them to make spiritual progress but which they abused.
a
5:37; 39:48.
فَأَشَارَتْ إِلَيْهِ ۖ قَالُوا۟ كَيْفَ نُكَلِّمُ مَن كَانَ فِى ٱلْمَهْدِ صَبِيًّا
理解这节经文并不困难。当玛尔彦被犹太人的长者奚落时, 她把他们的注意力引向伊撒。他们不屑同他交谈并且鄙视地说, 他们怎么能与一个 “摇篮中的孩子” 谈论呢? “摇篮中的孩子” 的意思是, 只是一个他们眼看他出生和长大的男孩。年长的人, 要他们向年龄比他们轻得多的人请教时, 就惯于讲这种话。这句话只是表达对伊撒的蔑视而已。也可见3:47。
The words 'she pointed to him' indicate that Mary knew what answer Jesus would give if the elders of the Jews addressed their question to him. These words may also indicate that Mary knew that if she declared herself innocent nobody would believe her. The only evidence of her innocence was her son. She meant that such a holy and righteous son whom God had endowed with such noble qualities could not be the result of an immoral union and that his virtues and good qualities by themselves constituted a sufficient vindication of her innocence. So she pointed to him.
The verse presents no difficulty. When Mary, on being taunted by the elders of the Jews, directed their attention to Jesus, they disdained to talk to him and contemptuously said, how could they talk to 'a child in the cradle' meaning a mere boy, who was born and brought up before their very eyes? Elderly people are wont to talk like that when invited to learn wisdom from one who is much younger to them in age. The words merely constitute an expression of contempt and disdain for Jesus. See also 3:47.
Important Words:
For المھد see 3:47.
Commentary:
The words 'she pointed to him' indicate that Mary knew what answer Jesus would give if the elders of the Jews addressed their question to him. These words may also indicate that Mary knew that if she declared herself innocent nobody would believe her. The only evidence of her innocence was her son. She meant that such a holy and righteous son whom God had endowed with such noble qualities could not be the result of an immoral union and that his virtues and good qualities by themselves constituted a sufficient vindication of her innocence. So she pointed to him. The words may also signify that when the Jews accused Mary of adultery she felt embarrassed and pointed to Jesus who had by that time become a Prophet. Some Muslim commentators of the Quran seem to feel a peculiar delight in attributing all sorts of miracles to Jesus. By their misguided reverence for him they have virtually raised him to the pedestal of Divinity. In the words, How can we talk to one who is a child in the cradle, they seem to have discovered one such miracle of Jesus. Among all men, even among all the great Prophets of God he alone, they say, could talk while yet a child in the cradle. But the talk which he gave to the elders of the Jews and which is contained in the next four verses (vv.31-34) could not possibly be the talk of a child and if it was, then the facts described therein were a tissue of lies. Jesus says:(a) "God has made me a Prophet"; (b) "He has given me the Book"; (c) "He has enjoined me to say Prayers and give the Zakah"; (d) "He has made me dutiful to my mother and has not made me haughty", and (e) "Peace was on me the day I was born, and peace there will be on me the day I shall die, and the day I shall be raised up to life again." All these affirmations from the lips of a baby sound like so many lies and who would call these lies a miracle? Jesus was neither a Prophet at that time, nor did he say Prayer or give Zakah or was given a Book. Moreover, these commentators appear to ignore the quite obvious fact that at another place in the Quran (3:47) this miracle is stated as having consisted in Jesus’ speaking to the people in the cradle and when of middle age (فی المھد وکھلاً). But talk by a man when he is کھل i.e. of middle age, is no miracle; and by joining the word مھد (cradle) with the word کھل (of middle age), the Quran implies that the talk of Jesus in مھدand when he was کھل (of middle age) was no miracle in the sense in which it is understood by the commentators, but it was a miracle in the sense that he spoke words of exceptional wisdom and intelligence in childhood as well as in middle age. The joining of these two words also implied a prophecy that Jesus would not die young but would live up to a good ripe age. This prophecy did constitute a real miracle. But if the word مھدwere to be taken in the sense of "period of preparation" which is also one of the meanings of this word, the verse یکلم الناس فی المھد و کھلاً (3:47) would mean that he would speak to people words full of extraordinary wisdom and spiritual knowledge much beyond his years and experience, both in the period of preparation which is youth and in his middle age. Thus the words, How can we talk to one who is a child in the cradle, present no difficulty. When Mary, on being taunted by the elders of the Jews, directed their attention to Jesus, they disdained to talk to him and contemptuously said, how could they talk to "a child in the cradle" i.e. a mere boy, who was born and brought up before their very eyes. Old and learned people are wont to talk like that when invited to learn wisdom from one who is much younger to them in age. The words merely constitute an expression of contempt and disdain for Jesus. See also 3:47.
801
理解这节经文并不困难。当玛尔彦被犹太人的长者奚落时, 她把他们的注意力引向伊撒。他们不屑同他交谈并且鄙视地说, 他们怎么能与一个 “摇篮中的孩子” 谈论呢? “摇篮中的孩子” 的意思是, 只是一个他们眼看他出生和长大的男孩。年长的人, 要他们向年龄比他们轻得多的人请教时, 就惯于讲这种话。这句话只是表达对伊撒的蔑视而已。也可见3:47。
2174
Important Words:
For المھد see 3:47.
Commentary:
The words 'she pointed to him' indicate that Mary knew what answer Jesus would give if the elders of the Jews addressed their question to him. These words may also indicate that Mary knew that if she declared herself innocent nobody would believe her. The only evidence of her innocence was her son. She meant that such a holy and righteous son whom God had endowed with such noble qualities could not be the result of an immoral union and that his virtues and good qualities by themselves constituted a sufficient vindication of her innocence. So she pointed to him. The words may also signify that when the Jews accused Mary of adultery she felt embarrassed and pointed to Jesus who had by that time become a Prophet. Some Muslim commentators of the Quran seem to feel a peculiar delight in attributing all sorts of miracles to Jesus. By their misguided reverence for him they have virtually raised him to the pedestal of Divinity. In the words, How can we talk to one who is a child in the cradle, they seem to have discovered one such miracle of Jesus. Among all men, even among all the great Prophets of God he alone, they say, could talk while yet a child in the cradle. But the talk which he gave to the elders of the Jews and which is contained in the next four verses (vv.31-34) could not possibly be the talk of a child and if it was, then the facts described therein were a tissue of lies. Jesus says:(a) "God has made me a Prophet"; (b) "He has given me the Book"; (c) "He has enjoined me to say Prayers and give the Zakah"; (d) "He has made me dutiful to my mother and has not made me haughty", and (e) "Peace was on me the day I was born, and peace there will be on me the day I shall die, and the day I shall be raised up to life again." All these affirmations from the lips of a baby sound like so many lies and who would call these lies a miracle? Jesus was neither a Prophet at that time, nor did he say Prayer or give Zakah or was given a Book. Moreover, these commentators appear to ignore the quite obvious fact that at another place in the Quran (3:47) this miracle is stated as having consisted in Jesus’ speaking to the people in the cradle and when of middle age (فی المھد وکھلاً). But talk by a man when he is کھل i.e. of middle age, is no miracle; and by joining the word مھد (cradle) with the word کھل (of middle age), the Quran implies that the talk of Jesus in مھدand when he was کھل (of middle age) was no miracle in the sense in which it is understood by the commentators, but it was a miracle in the sense that he spoke words of exceptional wisdom and intelligence in childhood as well as in middle age. The joining of these two words also implied a prophecy that Jesus would not die young but would live up to a good ripe age. This prophecy did constitute a real miracle. But if the word مھدwere to be taken in the sense of "period of preparation" which is also one of the meanings of this word, the verse یکلم الناس فی المھد و کھلاً (3:47) would mean that he would speak to people words full of extraordinary wisdom and spiritual knowledge much beyond his years and experience, both in the period of preparation which is youth and in his middle age. Thus the words, How can we talk to one who is a child in the cradle, present no difficulty. When Mary, on being taunted by the elders of the Jews, directed their attention to Jesus, they disdained to talk to him and contemptuously said, how could they talk to "a child in the cradle" i.e. a mere boy, who was born and brought up before their very eyes. Old and learned people are wont to talk like that when invited to learn wisdom from one who is much younger to them in age. The words merely constitute an expression of contempt and disdain for Jesus. See also 3:47.
1764
The words 'she pointed to him' indicate that Mary knew what answer Jesus would give if the elders of the Jews addressed their question to him. These words may also indicate that Mary knew that if she declared herself innocent nobody would believe her. The only evidence of her innocence was her son. She meant that such a holy and righteous son whom God had endowed with such noble qualities could not be the result of an immoral union and that his virtues and good qualities by themselves constituted a sufficient vindication of her innocence. So she pointed to him.
1765
The verse presents no difficulty. When Mary, on being taunted by the elders of the Jews, directed their attention to Jesus, they disdained to talk to him and contemptuously said, how could they talk to 'a child in the cradle' meaning a mere boy, who was born and brought up before their very eyes? Elderly people are wont to talk like that when invited to learn wisdom from one who is much younger to them in age. The words merely constitute an expression of contempt and disdain for Jesus. See also 3:47.
ٱلَّذِى جَعَلَ لَكُمُ ٱلْأَرْضَ مَهْدًا وَسَلَكَ لَكُمْ فِيهَا سُبُلًا وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَأَخْرَجْنَا بِهِۦٓ أَزْوَٰجًا مِّن نَّبَاتٍ شَتَّىٰ
43:11.
43:11.
43:11.
Commentary:
The word ازواجاً (in pairs) points to a profound scientific truth which has only recently been discovered, viz. that there are pairs in the vegetable world as there are pairs in the animal world. Long before this scientific truth was discovered the Quran had stated it. It has further stated that all objects have been created in pairs (51:50). Science seems to be moving in the direction pointed by the Quran. Its discoveries in organic and inorganic matter have been increasingly supporting and substantiating the truth enunciated by the Quran centuries ago.
The verse under comment continues the argument begun in the previous verse, viz. that just as physical rain gives life to plants and vegetation, similarly water of Divine revelation is indispensable for the spiritual life of man.
d
43:11.
b
43:11.
2273
Commentary:
The word ازواجاً (in pairs) points to a profound scientific truth which has only recently been discovered, viz. that there are pairs in the vegetable world as there are pairs in the animal world. Long before this scientific truth was discovered the Quran had stated it. It has further stated that all objects have been created in pairs (51:50). Science seems to be moving in the direction pointed by the Quran. Its discoveries in organic and inorganic matter have been increasingly supporting and substantiating the truth enunciated by the Quran centuries ago.
The verse under comment continues the argument begun in the previous verse, viz. that just as physical rain gives life to plants and vegetation, similarly water of Divine revelation is indispensable for the spiritual life of man.
b
43:11.
جَهَنَّمَ يَصْلَوْنَهَا فَبِئْسَ ٱلْمِهَادُ
ٱلَّذِى جَعَلَ لَكُمُ ٱلْأَرْضَ مَهْدًا وَجَعَلَ لَكُمْ فِيهَا سُبُلًا لَّعَلَّكُمْ تَهْتَدُونَ
20:54.
20:54.
20:54.
Commentary:
For the theme developed in this and the next few verses see 16:9. Briefly, the argument given is that when God has made ample provision for the physical needs and requirements of man, it is inconceivable that He should have omitted to provide for his moral and spiritual needs.
a
20:54.
a
20:54.
3648
Commentary:
For the theme developed in this and the next few verses see 16:9. Briefly, the argument given is that when God has made ample provision for the physical needs and requirements of man, it is inconceivable that He should have omitted to provide for his moral and spiritual needs.
b
20:54.
أَلَمْ نَجْعَلِ ٱلْأَرْضَ مِهَٰدًا
2:23; 20:54; 51:49.
2:23; 20:54; 51:49.
2:23; 20:54; 27:62; 51:49.
c
2:23; 20:54; 51:49.
a
2:23; 20:54; 27:62; 51:49.
c
2:23; 20:54; 51:49.