Topic: No Life Without
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مَّا ٱلْمَسِيحُ ٱبْنُ مَرْيَمَ إِلَّا رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ ٱلرُّسُلُ وَأُمُّهُۥ صِدِّيقَةٌ ۖ كَانَا يَأْكُلَانِ ٱلطَّعَامَ ۗ ٱنظُرْ كَيْفَ نُبَيِّنُ لَهُمُ ٱلْءَايَٰتِ ثُمَّ ٱنظُرْ أَنَّىٰ يُؤْفَكُونَ
خَـلَا فُـلَانُ اِذَا مَاتَ (لسان) یعنی خَـلَا کے معنے وفات پانے کے ہیں۔ یہ آیت وفات مسیحؑ پر دلالت کرتی ہے کیونکہ دوسری جگہ آتا ہے۔ وَ مَامُحَمَّدٌ اِلَّا رَسُوْلٌ قَدْخَلَتْ مِنْ قَبْلِہِ الرُّسُلُ (آل عمران: ۱۴۵) یعنی محمد رسول اللہ صلی اللہ علیہ وسلم سے پہلے سب رسول (جن میں مسیحؑ بھی شامل ہے) فوت ہو چکے ہیں۔
مسیحؑ کا کھانا کھانا دلیل ہے کہ وہ خدا نہ تھے۔ انجیل اس پر شاہد ہے۔ (مرقس باب۱۴ آیت۱۷ و ۱۸)
یعنی باوجود دلائل کے شریر علماء انہیں غلط راستہ پر لے جاتے تھے۔
21:9.
The verse advances a number of arguments against the alleged divinity of Jesus; (a) Jesus was no better than other Messengers of God in any way; (b) he was born of a woman; (c) like other human beings he was subject to the natural laws of hunger and thirst and was subject also to the natural ensuing phenomena.
21:9.
Important Words:
یؤفکون (they are turned away) is derived from افك (afaka). They say افکه i.e. he changed his or its state or condition or manner of being; he turned him or it away or back from a thing; he turned him away or back by lying; he changed or perverted his judgement or opinion; or he deceived or beguiled him. They say افك الرجل عن الخیر i.e. the man was turned away or turned back from good by deceit or guile. افك (afaka) or افك (affaka) also means, he told a lie or uttered a falsehood which, in essence, is the same as changing the state of a thing (Lane).
Commentary:
The verse advances a number of arguments against the alleged divinity of Jesus. Firstly, it points out that Jesus was no better than other Messengers of God in any way. He enjoyed no higher status. He showed no miracles the like of which were not shown by other Prophets. In fact, the greatest miracle ascribed to him by his followers is that of the alleged raising of the dead. But the Bible ascribes similar miracles to other Prophets also (see 2 Kings 4:16-35; 13:21).
The second argument mentioned by the verse against his alleged divinity is that he was born of a woman. Being born of a human being, he could not be divine. Moreover, a child is known to inherit some of the prominent traits of the physical and moral make-up of its parent. Jesus, being born of a woman must have inherited her nature and her qualities and so he could not be God.
Again, being human, he was, like other human beings, subject to the natural laws of hunger and of satisfying it by taking food and he was subject also to the natural phenomena that ensue.
By describing the mother of Jesus as "a truthful woman", the Quran has incidentally refuted the Jewish allegations concerning the birth of Jesus.
d
21:9.
389
这节经文提出许多论据来驳斥所谓伊撒的神性: (a) 伊撒绝不比安拉其他的使者强; (b) 他由女人所生; (c) 像其他的人一样, 他受饥渴等自然法则的支配并且也受自然界演变现象的支配。
1
خَـلَا فُـلَانُ اِذَا مَاتَ (لسان) یعنی خَـلَا کے معنے وفات پانے کے ہیں۔ یہ آیت وفات مسیحؑ پر دلالت کرتی ہے کیونکہ دوسری جگہ آتا ہے۔ وَ مَامُحَمَّدٌ اِلَّا رَسُوْلٌ قَدْخَلَتْ مِنْ قَبْلِہِ الرُّسُلُ (آل عمران: ۱۴۵) یعنی محمد رسول اللہ صلی اللہ علیہ وسلم سے پہلے سب رسول (جن میں مسیحؑ بھی شامل ہے) فوت ہو چکے ہیں۔
2
مسیحؑ کا کھانا کھانا دلیل ہے کہ وہ خدا نہ تھے۔ انجیل اس پر شاہد ہے۔ (مرقس باب۱۴ آیت۱۷ و ۱۸)
3
یعنی باوجود دلائل کے شریر علماء انہیں غلط راستہ پر لے جاتے تھے۔
a
21:9.
706
Important Words:
یؤفکون (they are turned away) is derived from افك (afaka). They say افکه i.e. he changed his or its state or condition or manner of being; he turned him or it away or back from a thing; he turned him away or back by lying; he changed or perverted his judgement or opinion; or he deceived or beguiled him. They say افك الرجل عن الخیر i.e. the man was turned away or turned back from good by deceit or guile. افك (afaka) or افك (affaka) also means, he told a lie or uttered a falsehood which, in essence, is the same as changing the state of a thing (Lane).
Commentary:
The verse advances a number of arguments against the alleged divinity of Jesus. Firstly, it points out that Jesus was no better than other Messengers of God in any way. He enjoyed no higher status. He showed no miracles the like of which were not shown by other Prophets. In fact, the greatest miracle ascribed to him by his followers is that of the alleged raising of the dead. But the Bible ascribes similar miracles to other Prophets also (see 2 Kings 4:16-35; 13:21).
The second argument mentioned by the verse against his alleged divinity is that he was born of a woman. Being born of a human being, he could not be divine. Moreover, a child is known to inherit some of the prominent traits of the physical and moral make-up of its parent. Jesus, being born of a woman must have inherited her nature and her qualities and so he could not be God.
Again, being human, he was, like other human beings, subject to the natural laws of hunger and of satisfying it by taking food and he was subject also to the natural phenomena that ensue.
By describing the mother of Jesus as "a truthful woman", the Quran has incidentally refuted the Jewish allegations concerning the birth of Jesus.
a
21:9.
780
The verse advances a number of arguments against the alleged divinity of Jesus; (a) Jesus was no better than other Messengers of God in any way; (b) he was born of a woman; (c) like other human beings he was subject to the natural laws of hunger and thirst and was subject also to the natural ensuing phenomena.
وَمَا جَعَلْنَٰهُمْ جَسَدًا لَّا يَأْكُلُونَ ٱلطَّعَامَ وَمَا كَانُوا۟ خَٰلِدِينَ
25:21.
یہ خالد کا ترجمہ ہے (دیکھئے کتاب لغت مفرداتِ راغب زیر لفظ خُلُود)
25:21.
Though disbelievers regarded all the Divine Messengers as ordinary mortals, yet the objection was invariably repeated to every one of them that like ordinary mortals 'he eats and drinks and walks about in the streets and is subject to all human needs and demands of the body' (25:8), and on the basis of this very plea they rejected him. An implied reference is made here to this inconsistent attitude of disbelievers. They do not want to understand this simple fact, the verse purports to say, that Prophets are raised as 'models' for men, and, how could they serve as models if they were not men like them and were not like them subject to the demands of the physical body? As human beings they were not and could not be immune from the demands of the flesh or from decay or death.
25:21.
Commentary:
Though disbelievers of all the Prophets believed them to be ordinary mortals, yet curiously enough the objection was invariably repeated to every Prophet that like ordinary mortals "he eats and drinks and walks about the streets and is subject to all human needs and demands of the body" (25:8). An implied reference is made in the present verse to this inconsistent attitude of disbelievers. It purports to say that disbelievers in the time of the Holy Prophet cannot, or do not wish to, understand this simple fact that Prophets are raised as 'models' for men, and how could they be models for them if they were not men like them and were not like them subject to the demands of the body but belonged to any other species of creation? As human beings they were not and could not be immune from the demands of the flesh or from decay or death.
b
25:21.
2
یہ خالد کا ترجمہ ہے (دیکھئے کتاب لغت مفرداتِ راغب زیر لفظ خُلُود)
a
25:21.
2350
Commentary:
Though disbelievers of all the Prophets believed them to be ordinary mortals, yet curiously enough the objection was invariably repeated to every Prophet that like ordinary mortals "he eats and drinks and walks about the streets and is subject to all human needs and demands of the body" (25:8). An implied reference is made in the present verse to this inconsistent attitude of disbelievers. It purports to say that disbelievers in the time of the Holy Prophet cannot, or do not wish to, understand this simple fact that Prophets are raised as 'models' for men, and how could they be models for them if they were not men like them and were not like them subject to the demands of the body but belonged to any other species of creation? As human beings they were not and could not be immune from the demands of the flesh or from decay or death.
a
25:21.
1873
Though disbelievers regarded all the Divine Messengers as ordinary mortals, yet the objection was invariably repeated to every one of them that like ordinary mortals 'he eats and drinks and walks about in the streets and is subject to all human needs and demands of the body' (25:8), and on the basis of this very plea they rejected him. An implied reference is made here to this inconsistent attitude of disbelievers. They do not want to understand this simple fact, the verse purports to say, that Prophets are raised as 'models' for men, and, how could they serve as models if they were not men like them and were not like them subject to the demands of the physical body? As human beings they were not and could not be immune from the demands of the flesh or from decay or death.
وَقَالُوا۟ مَالِ هَٰذَا ٱلرَّسُولِ يَأْكُلُ ٱلطَّعَامَ وَيَمْشِى فِى ٱلْأَسْوَاقِ ۙ لَوْلَآ أُنزِلَ إِلَيْهِ مَلَكٌ فَيَكُونَ مَعَهُۥ نَذِيرًا
11:13; 15:8; 17:93.
11:13; 15:8; 17:93.
Commentary:
This and the next verse contain another objection of disbelievers against the Holy Prophet, which the verses following them proceed to answer. The objection is: "The Holy Prophet is but an ordinary man. He eats and walks in the streets. If he was a Messenger of God, he should have been followed by an entourage of angels who would have borne testimony to his truth and should have warned his rejecters and deniers of the punishment that was in store for them."
d
11:13; 15:8; 17:93.
a
11:13; 15:8; 17:93.
2646
Commentary:
This and the next verse contain another objection of disbelievers against the Holy Prophet, which the verses following them proceed to answer. The objection is: "The Holy Prophet is but an ordinary man. He eats and walks in the streets. If he was a Messenger of God, he should have been followed by an entourage of angels who would have borne testimony to his truth and should have warned his rejecters and deniers of the punishment that was in store for them."
b
11:13; 15:8; 17:93.
2066A
What is the matter with this Messenger?
وَمَآ أَرْسَلْنَا قَبْلَكَ مِنَ ٱلْمُرْسَلِينَ إِلَّآ إِنَّهُمْ لَيَأْكُلُونَ ٱلطَّعَامَ وَيَمْشُونَ فِى ٱلْأَسْوَاقِ ۗ وَجَعَلْنَا بَعْضَكُمْ لِبَعْضٍ فِتْنَةً أَتَصْبِرُونَ ۗ وَكَانَ رَبُّكَ بَصِيرًا
21:9.
21:9.
21:9.
Commentary:
This verse again answers from another angle the commonplace objection of disbelievers that the Holy Prophet lived like an ordinary man (v. 8). It means to say that the Holy Prophet’s mission is not something novel. He is just like those Divine Messengers who have gone before him. He is an ordinary mortal like them and like them he eats and talks and moves about and, like the followers of those Prophets, his followers also will have to suffer for the cause they hold dear. If these things did not stand in the way of the earlier Prophets being accepted as Divine Messengers, why should they in his case, and why should new criteria be devised to test his truth?
a
21:9.
a
21:9.
2657
Commentary:
This verse again answers from another angle the commonplace objection of disbelievers that the Holy Prophet lived like an ordinary man (v. 8). It means to say that the Holy Prophet’s mission is not something novel. He is just like those Divine Messengers who have gone before him. He is an ordinary mortal like them and like them he eats and talks and moves about and, like the followers of those Prophets, his followers also will have to suffer for the cause they hold dear. If these things did not stand in the way of the earlier Prophets being accepted as Divine Messengers, why should they in his case, and why should new criteria be devised to test his truth?
a
21:9.