Topic: Sonship Of, Divinity Of, Trinity Of, Refuted
View Aspects
ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَ ٱلْحَىُّ ٱلْقَيُّومُ
2:256.
See 2:256.
The verse contains a strong refutation of the false doctrine of the divinity of Jesus. This doctrine being one of the principal topics dealt with in this Surah, the opening verses thereof fittingly refer to such attributes of God as cut at the very root of this doctrine. These attributes, i.e. the Ever-Living, the Self-Subsisting and All-Sustaining, prove, on the one hand, that God, the Possessor of these attributes, should need no partner or helper; and on the other that Jesus, who was subject to the law of birth and death, and therefore was neither ever-living, nor self-subsisting and all-sustaining, could not be God. These attributes also prove the hollowness of the doctrine of Atonement which is a corollary to the above doctrine. Jesus, it is claimed by Christians, suffered death to atone for the sins of mankind. If that is so, he could not be God, for God is Ever-Living and cannot suffer death, permanent or temporary. It is futile to say that the death of Jesus meant only the separation of the
See 2:256.
For the meaning of الحی and القیوم see 2:256.
Commentary:
The verse contains a strong refutation of the divinity of Jesus. This doctrine being one of the main topics dealt with in this chapter, the Surah fittingly opens with such attributes of God as cut at the very root of this doctrine. These attributes, i.e. (1) the Living or the Ever-Living, and (2) the Self-Subsisting and All-Sustaining, prove on the one hand that God, the possessor of these attributes, should need no partner or helper; and on the other that Jesus, who was subject to the law of birth and death, being thus neither ever-living nor self-subsisting and all-sustaining, could not be divine.
These attributes also prove the hollowness of the doctrine of Atonement which is a corollary of the above doctrine. Jesus, it is said, suffered death to atone for the sins of mankind. If that is so, he could not be God, for God is Ever-Living and cannot suffer death, permanent or temporary. It is futile to say that the death of Jesus meant only the separation of the god-Jesus from his physical habitat. The connection between the god-Jesus and his physical body was, according to Christian belief, in its very nature, a temporary one and was bound to break one day, even if Jesus had not died on the cross. So the mere breaking up of this connection could serve no useful purpose. It must be some other death which brought redemption to his sinful followers. That death, according to the Christians themselves, came upon Jesus when after his crucifixion he descended into Hades or Hell (Acts 2:31 and the Book of Common Prayer, Article on Religion, III). Thus, far from being immune from death, which is God’s exclusive prerogative, Jesus suffered death both in its literal and figurative sense. He not only died but descended into Hades. Again he not only suffered from grief and pain but also disgrace and humiliation.
Similarly, the attribute of القیوم (the Self-Subsisting and All-Sustaining) proves the falsity of the Christian doctrine. God, being Self-Subsisting and All-Sustaining, should not only live by Himself without the support of any other being but all others should receive support from Him. But Jesus can never be proved to possess these attributes. Like other mortals, he was born of a woman, lived on food and drink, suffered pain and humiliation, asked others to pray for the alleviation of his sufferings, and finally, as the Christians say, died on the cross. The New Testament bears ample testimony to all these facts. But God being Ever-Living, Self-Subsisting and All-Sustaining is above all this.
c
2:256.
c
See 2:256.
294
For the meaning of الحی and القیوم see 2:256.
Commentary:
The verse contains a strong refutation of the divinity of Jesus. This doctrine being one of the main topics dealt with in this chapter, the Surah fittingly opens with such attributes of God as cut at the very root of this doctrine. These attributes, i.e. (1) the Living or the Ever-Living, and (2) the Self-Subsisting and All-Sustaining, prove on the one hand that God, the possessor of these attributes, should need no partner or helper; and on the other that Jesus, who was subject to the law of birth and death, being thus neither ever-living nor self-subsisting and all-sustaining, could not be divine.
These attributes also prove the hollowness of the doctrine of Atonement which is a corollary of the above doctrine. Jesus, it is said, suffered death to atone for the sins of mankind. If that is so, he could not be God, for God is Ever-Living and cannot suffer death, permanent or temporary. It is futile to say that the death of Jesus meant only the separation of the god-Jesus from his physical habitat. The connection between the god-Jesus and his physical body was, according to Christian belief, in its very nature, a temporary one and was bound to break one day, even if Jesus had not died on the cross. So the mere breaking up of this connection could serve no useful purpose. It must be some other death which brought redemption to his sinful followers. That death, according to the Christians themselves, came upon Jesus when after his crucifixion he descended into Hades or Hell (Acts 2:31 and the Book of Common Prayer, Article on Religion, III). Thus, far from being immune from death, which is God’s exclusive prerogative, Jesus suffered death both in its literal and figurative sense. He not only died but descended into Hades. Again he not only suffered from grief and pain but also disgrace and humiliation.
Similarly, the attribute of القیوم (the Self-Subsisting and All-Sustaining) proves the falsity of the Christian doctrine. God, being Self-Subsisting and All-Sustaining, should not only live by Himself without the support of any other being but all others should receive support from Him. But Jesus can never be proved to possess these attributes. Like other mortals, he was born of a woman, lived on food and drink, suffered pain and humiliation, asked others to pray for the alleviation of his sufferings, and finally, as the Christians say, died on the cross. The New Testament bears ample testimony to all these facts. But God being Ever-Living, Self-Subsisting and All-Sustaining is above all this.
c
See 2:256.
363
The verse contains a strong refutation of the false doctrine of the divinity of Jesus. This doctrine being one of the principal topics dealt with in this Surah, the opening verses thereof fittingly refer to such attributes of God as cut at the very root of this doctrine. These attributes, i.e. the Ever-Living, the Self-Subsisting and All-Sustaining, prove, on the one hand, that God, the Possessor of these attributes, should need no partner or helper; and on the other that Jesus, who was subject to the law of birth and death, and therefore was neither ever-living, nor self-subsisting and all-sustaining, could not be God. These attributes also prove the hollowness of the doctrine of Atonement which is a corollary to the above doctrine. Jesus, it is claimed by Christians, suffered death to atone for the sins of mankind. If that is so, he could not be God, for God is Ever-Living and cannot suffer death, permanent or temporary. It is futile to say that the death of Jesus meant only the separation of the
هُوَ ٱلَّذِى يُصَوِّرُكُمْ فِى ٱلْأَرْحَامِ كَيْفَ يَشَآءُ ۚ لَآ إِلَٰهَ إِلَّا هُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ
22:6; 23:12-15; 39:7; 40:65; 64:4.
22:6; 23:12-15; 39:7; 40:65; 64:4.
As development of the child takes place in the womb of the mother, the offspring naturally is affected by her physical and moral condition. So Jesus, whose body like that of all other human beings was formed in the womb of a woman, could not escape being affected by the limitations and failings inherent in woman. This is why, in his discussion with the Christians of Najran, the Holy Prophet pointedly referred to the birth of Jesus as an argument to disprove his so-called divinity. He is reported to have said to them: "Do you not know that it was a woman who conceived Jesus, and then she was delivered of him just as a normal woman is delivered of a child" (Jarir, iii.101)?
22:6; 23:13-15; 39:7; 40:65; 64:4.
Important Words:
یصور (fashions) is derived from صار. They say صار الشیء meaning: (1) he made the thing inclined; (2) he divided or cut the thing into parts or pieces. صورہ means, he formed or fashioned it; he gave it a shape. صورہ تصویرا means, he fashioned it and gave it a definite shape.الصورة means, the image or form or shape of a thing by which it is distinguished from other things (Aqrab & Lane).
Commentary:
تصویر (fashioning) and خلق (creating) are two different things as is clear from 7:12 and 82:89. خلق which takes place before تصویر means creating a thing and giving it a general physical form, whereas تصویر signifies detailed formation and the endowing of a child with moral and spiritual faculties. Thus خلق and تصویر are interrelated like body and soul. Medical research has shown that there exists some subtle relationship between the physical features of a man and his morals. The clause, He it is Who fashions you in the wombs, would, therefore, mean that after God brings into existence a body in the womb, He endows it with faculties and capacities necessary to fulfil its destiny. So it is in the womb of his mother that the foundations of a man’s future are laid, and it is to this fact that the Holy Prophet referred when he said that when the formation of the child in the womb begins, the angels ask God whether they should write it down as lucky or ill-fated (Bukhari).
As the formation of the child takes place in the womb of the mother, naturally it is affected by its environment, i.e. the physical and moral condition of the mother. So Jesus, whose body, like that of other human beings, was formed in the womb of a woman, could not escape being affected by the limitations and failings inherent in woman. Now as the Bible holds woman to be morally inferior to man, for it was through Eve that Satan deceived Adam (Gen. 3:12, 13), Jesus could not but have partaken of the failings and weaknesses of his mother. Thus, the fatherless birth of Jesus proved, if anything, that Jesus was by nature more inclined to sin than other men. This is why, in his discussion with the Christians of Najran, the Holy Prophet pointedly referred to the birth of Jesus as an argument disproving his divinity. He is reported to have said to them: "Do you not know that it was a woman who conceived Jesus, just as a woman conceives a child, and then she was delivered of him just as a woman is delivered of a child" (Jarir, iii. 101).
The clause, there is no God but He, has been placed as a natural consequence of the preceding clause. When it is God Who fashions children in the wombs of their mothers, no child born of a woman could claim to be divine.
b
22:6; 23:12-15; 39:7; 40:65; 64:4.
b
22:6; 23:13-15; 39:7; 40:65; 64:4.
298
Important Words:
یصور (fashions) is derived from صار. They say صار الشیء meaning: (1) he made the thing inclined; (2) he divided or cut the thing into parts or pieces. صورہ means, he formed or fashioned it; he gave it a shape. صورہ تصویرا means, he fashioned it and gave it a definite shape.الصورة means, the image or form or shape of a thing by which it is distinguished from other things (Aqrab & Lane).
Commentary:
تصویر (fashioning) and خلق (creating) are two different things as is clear from 7:12 and 82:89. خلق which takes place before تصویر means creating a thing and giving it a general physical form, whereas تصویر signifies detailed formation and the endowing of a child with moral and spiritual faculties. Thus خلق and تصویر are interrelated like body and soul. Medical research has shown that there exists some subtle relationship between the physical features of a man and his morals. The clause, He it is Who fashions you in the wombs, would, therefore, mean that after God brings into existence a body in the womb, He endows it with faculties and capacities necessary to fulfil its destiny. So it is in the womb of his mother that the foundations of a man’s future are laid, and it is to this fact that the Holy Prophet referred when he said that when the formation of the child in the womb begins, the angels ask God whether they should write it down as lucky or ill-fated (Bukhari).
As the formation of the child takes place in the womb of the mother, naturally it is affected by its environment, i.e. the physical and moral condition of the mother. So Jesus, whose body, like that of other human beings, was formed in the womb of a woman, could not escape being affected by the limitations and failings inherent in woman. Now as the Bible holds woman to be morally inferior to man, for it was through Eve that Satan deceived Adam (Gen. 3:12, 13), Jesus could not but have partaken of the failings and weaknesses of his mother. Thus, the fatherless birth of Jesus proved, if anything, that Jesus was by nature more inclined to sin than other men. This is why, in his discussion with the Christians of Najran, the Holy Prophet pointedly referred to the birth of Jesus as an argument disproving his divinity. He is reported to have said to them: "Do you not know that it was a woman who conceived Jesus, just as a woman conceives a child, and then she was delivered of him just as a woman is delivered of a child" (Jarir, iii. 101).
The clause, there is no God but He, has been placed as a natural consequence of the preceding clause. When it is God Who fashions children in the wombs of their mothers, no child born of a woman could claim to be divine.
c
22:6; 23:12-15; 39:7; 40:65; 64:4.
368
As development of the child takes place in the womb of the mother, the offspring naturally is affected by her physical and moral condition. So Jesus, whose body like that of all other human beings was formed in the womb of a woman, could not escape being affected by the limitations and failings inherent in woman. This is why, in his discussion with the Christians of Najran, the Holy Prophet pointedly referred to the birth of Jesus as an argument to disprove his so-called divinity. He is reported to have said to them: "Do you not know that it was a woman who conceived Jesus, and then she was delivered of him just as a normal woman is delivered of a child" (Jarir, iii.101)?
إِذْ قَالَتِ ٱلْمَلَٰٓئِكَةُ يَٰمَرْيَمُ إِنَّ ٱللَّهَ يُبَشِّرُكِ بِكَلِمَةٍ مِّنْهُ ٱسْمُهُ ٱلْمَسِيحُ عِيسَى ٱبْنُ مَرْيَمَ وَجِيهًا فِى ٱلدُّنْيَا وَٱلْءَاخِرَةِ وَمِنَ ٱلْمُقَرَّبِينَ
19:30.
3:10; 4:172.
Kalimah means, a word; a decree; a command (Mufradat). This word along with the word, Ruh, occurring together in 4:172 makes it clear without a shadow of doubt that, far from establishing it, these words have been used to demolish and repudiate the doctrine of the so-called divinity and sonship of Jesus. In it Jesus has been called Kalimatullah because his words were helpful to the cause of Truth. Just as a person who helps the cause of Truth by his valour is called Saifullah (the Sword of God) or Asadullah (the Lion of God), so was Jesus called Kalimatullah because also his birth did not take place through the agency of a male parent but by the direct "command" of God (19:22). Besides the literal meanings given above the Qur’an has used the word Kalimah in the following senses: (1) "a Sign" (66:13 & 8:8); (2) "punishment" (10:97); (3) "plan" or "design" (9:40); (4) "glad tidings" ( 7:138 ); (5) "creation of God" (18:110); (6) "a mere word of mouth" or
Al-Masih is derived from Masaha which means, he wiped off the dirt from the thing with his hand; he anointed it with oil; he journeyed through the land; God blessed him (Aqrab). Masih, therefore, means (1) one anointed; (2) one who travels much; (3) one blessed. Al-Masih is the Arabic form of Messiah which represents the Hebrew Mashiah, i.e. Anointed One (Enc. Bib.; Enc. Rel. & Eth.). Jesus was given this name because he was to travel much. But if in pursuance of the Gospel narrative, his ministry be admitted to have been confined to only three years and his travels to only a few Palestinian or Syrian towns, the title of Masih in no way befits him. Recent historical research, however, has established the fact that after having recovered from the shock and the wounds of crucifixion, Jesus travelled far and wide in the East and finally reached Kashmir to give his message to the Lost Tribes of Israel who lived in those parts. See also {2000} where Jesus is spoken of as h
‘Isa seems to be the inverted form of the Hebrew word Yasu‘. Jesus is the Greek form of Josua and Jesua (Enc. Bib.).
Ibn-e-Maryam is a surname of Jesus known in Arabic as Kunyah. Jesus has been called Ibn-e-Maryam probably because, being born without the agency of a male parent, he could not but be known after his mother.
This expression also gives to Jesus no higher status than that of a righteous servant of God. All highly righteous people have been spoken of in the Qur’an as being granted nearness to God (56:11, 12).
19:20.
3:40; 4:172.
Important Words:
کلمة (word) means, a word; an expression; a proposition; a sentence; a saying; an argument; an assertion; an expression of opinion (Lane); a decree; a commandment (Mufradat). See also 2:38.
المسیح (Messiah) is derived from مسح. They say مسح الشیء i.e. he wiped off the dirt from the thing with his hand; or he passed his hand over it. مسح الشیء بالماء means he passed his hand, wetted with water, over the thing. مسحه means he anointed him or it with oil. مسح فی الارض means, he set forth journeying through the land. مسح البیت means, he compassed or went round the House of God. مسحه بالسیف means, he struck him with the sword and killed him. مسحه الله means, God created him blessed and goodly; and contrarily, God created him accursed and foul. مسیح therefore, means: (1) one anointed, i.e. wiped over with some such thing as oil; (2) a king; (3) one beautiful in the face; (4) one who journeys or travels much; (5) one very truthful; (6) one erring greatly; (7) one created blessed and goodly; (8) one created accursed and foul (Lane). المسیح الدجال means, Antichrist; one erring greatly and created accursed and foul; one travelling much, spreading false ideas. المسیح is the Arabic form of Messiah which represents the Hebrew Mashiah, i.e. anointed one (Enc. Bib. and Enc. of Rel. & Eth.)
عیسی (Jesus) is probably a Hebrew name in which it has the form الیسوع or یسوع from which the inverted Arabic form is عیسی. In Arabic, the word may be considered to have been derived from the root عیس or عوس. The word العیس means, white camels, the whiteness of whose hair is mixed with a dark shade, and these are looked upon as particularly good animals. عاس الرجل ماله means, the man managed his property well. عاس معیشته means, he improved and bettered his life (Aqrab & Lisan). Jesus is the Greek form of Joshua and Jeshua (Enc. Bib.)
ابن مریم (Son of Mary) is a surname of Jesus known in Arabic as Kunyah. Jesus has been called Ibn Maryam probably because, being born without the agency of a male parent, he could not but be known after his mother. For the word Mary see 3:43.
Commentary:
The word کلمة (word) as used in this verse requires some explanation, particularly because it has been quoted by Christian missionaries in support of the ridiculous allegation that by using it the Quran has recognized the sonship of Jesus. The occasion on which the verse was revealed would throw some light on the significance of the word.
The first 83 verses of this Surah were revealed when the Christian deputation from Najran visited Medina and had a discussion with the Holy Prophet about the status and personality of Jesus. Being silenced on other points, they asked the Holy Prophet whether the word Kalimah had been used in the Quran concerning Jesus, and, receiving a reply in the affirmative, they triumphantly shouted that they had won and rose to depart without waiting for the explanation of this much misunderstood word. The occasion and circumstances of the revelation of the relevant verses show that they were revealed not in support, but in refutation and repudiation, of the Christian doctrine of the divinity of Jesus. The words کلمة (word) and روح (mercy) occurring together in 4:172 make it clear beyond the shadow of a doubt that they have been used to destroy and repudiate the doctrine of the divinity and sonship of Jesus rather than establish it. The full verse referred to above runs as follows: O People of the Book, exceed not the limits in your religion, and say not of Allah anything but the truth. Verily the Messiah Jesus, Son of Mary, was only a Messenger of God and a fulfilment of His word (کلمة) which He sent down to Mary and mercy (روح) from Him. So believe in Allah and His Messengers and say not, 'They are three. Desist, it will be better for you; verily Allah is the only one God. Far is it from His holiness that He should have a son. To Him belongs whatever is in the heavens and whatever is in the earth, and sufficient is Allah as a guardian. The words speak for themselves.
Curiously enough, some Christian writers have asserted that the Holy Prophet did not understand the real significance of the word Kalimah. The word is Arabic; and to say that an Arab of the Holy Prophet’s knowledge and intelligence did not know its meaning or significance is simply absurd. It is a fact that neither the Holy Prophet nor any of his followers ever attached to this word any extraordinary significance which might exalt Jesus over the rest of humanity. Large numbers of Christians have accepted Islam in the past. While studying the Quran, they must have come across this word several times but none of them ever took it in the sense in which our Christian critics pretend to take it, and none of them ever believed in the godhood of Jesus on account of this expression having been used in the Quran.
The great lexicographers, the author of Tajul-‘Urus, says that Jesus has been called Kalimatullah because his words were helpful to the cause of religion. Just as a person who helps the cause of religion by his valour is called Saifullah (the Sword of God) or Asadullah (the Lion of God), so is the expression Kalimatullah. According to the same authority, Jesus was called Kalimatullah also because his birth did not take place through the agency of a male parent, but by the direct "command" of God (19:21, 22).
Besides the literal meanings given above, the Quran has used this word in the following senses: (1) "a sign" as in 66:13 and 8:8; (2) "punishment" as in 10:97; (3) "plan" or "design" as in 9:40; (4) "glad tidings" as in 7:138; (5) "creation of God" as in 31:28 and 18:110; (6) "a mere word of mouth" or "a mere assertion" as in 23:101.
Taken in any of the above senses, the word کلمة (Kalimah) in no way gives to Jesus a status higher than that of other Prophets.
Again, if Jesus has been called Kalimah (word) in the Quran, the Holy Prophet has been called Dhikr, i.e. a book or a good speech (65:11, 12), which evidently consists of many Kalimat (words). In fact, if Kalimatullah is taken in the sense of "word of God," the utmost we can say is that God expressed Himself through Jesus just as He expressed Himself through other Prophets. Words are nothing but a vehicle for the expression of thoughts. They do not form part of our being nor do they become incarnated.
The personal pronoun in the expression اسمه (his name) occurring in the verse, being in the masculine gender, evidently cannot refer to Kalimah, which is in the feminine gender. It can only refer to the person about whom the glad tidings was given. The relevant clause of the verse may, therefore, also be rendered as, "O Mary, Allah gives thee glad tidings with a word, (i.e. by means of revelation) from Him; his, (i.e. the promised one’s) name shall be the Messiah, Jesus, son of Mary."
Jesus has been called Masih (Messiah) in this verse and the word Masih, as given under Important Words above, means one who travels much. Jesus was given this name because he was to travel much. But if in pursuance of the Gospel narrative, Jesus’ ministry be admitted to have been confined to only three years and his travels to only a few Palestinian or Syrian towns, the title of Masih in no way fits him. Recent historical research has, however, established the fact that after having recovered from the shock and the wounds of crucifixion, Jesus travelled far and wide in the East and finally reached Kashmir to give his message to the lost tribes of Israel who lived in these parts. In this connection see also 23:51, where Jesus is spoken of as having been afforded shelter in a hilly tract of land. مسیح (Masih)also means "one anointed". As the birth of Jesus was out of the ordinary and was liable to be looked upon as illegitimate, therefore, to remove this possible accusation, he was spoken of as "being anointed" with God’s own anointment, even as all true Prophets of God are anointed. Jesus has also been so spoken of because, like a thing anointed with oil, the water of sin could not penetrate him. It could only just touch his skin but could not sink into it nor remain there (Matt. 4:1-11). In contrast to it, the high spiritual rank of the Holy Prophet of Islam may be judged from a well-known saying of his wherein he says that his Satan had turned Muslim and urged him to do nothing but good (Musnad & Muslim), meaning that not only could no satanic touch harm him but that Satan had become virtually non-existent for him. Nay, it means even more; for, the words signify that the Holy Prophet had been provided with such a powerful spiritual transformer that even satanic suggestions were converted into veritable forces of virtue in him.
The expression, of those who are granted nearness to God, also gives to Jesus no higher position than that of a righteous servant of God. All people advanced in righteousness have been spoken of in the Quran as being granted nearness to God (56:11, 12).
g
19:30.
h
3:10; 4:172.
a
19:20.
b
3:40; 4:172.
335
Important Words:
کلمة (word) means, a word; an expression; a proposition; a sentence; a saying; an argument; an assertion; an expression of opinion (Lane); a decree; a commandment (Mufradat). See also 2:38.
المسیح (Messiah) is derived from مسح. They say مسح الشیء i.e. he wiped off the dirt from the thing with his hand; or he passed his hand over it. مسح الشیء بالماء means he passed his hand, wetted with water, over the thing. مسحه means he anointed him or it with oil. مسح فی الارض means, he set forth journeying through the land. مسح البیت means, he compassed or went round the House of God. مسحه بالسیف means, he struck him with the sword and killed him. مسحه الله means, God created him blessed and goodly; and contrarily, God created him accursed and foul. مسیح therefore, means: (1) one anointed, i.e. wiped over with some such thing as oil; (2) a king; (3) one beautiful in the face; (4) one who journeys or travels much; (5) one very truthful; (6) one erring greatly; (7) one created blessed and goodly; (8) one created accursed and foul (Lane). المسیح الدجال means, Antichrist; one erring greatly and created accursed and foul; one travelling much, spreading false ideas. المسیح is the Arabic form of Messiah which represents the Hebrew Mashiah, i.e. anointed one (Enc. Bib. and Enc. of Rel. & Eth.)
عیسی (Jesus) is probably a Hebrew name in which it has the form الیسوع or یسوع from which the inverted Arabic form is عیسی. In Arabic, the word may be considered to have been derived from the root عیس or عوس. The word العیس means, white camels, the whiteness of whose hair is mixed with a dark shade, and these are looked upon as particularly good animals. عاس الرجل ماله means, the man managed his property well. عاس معیشته means, he improved and bettered his life (Aqrab & Lisan). Jesus is the Greek form of Joshua and Jeshua (Enc. Bib.)
ابن مریم (Son of Mary) is a surname of Jesus known in Arabic as Kunyah. Jesus has been called Ibn Maryam probably because, being born without the agency of a male parent, he could not but be known after his mother. For the word Mary see 3:43.
Commentary:
The word کلمة (word) as used in this verse requires some explanation, particularly because it has been quoted by Christian missionaries in support of the ridiculous allegation that by using it the Quran has recognized the sonship of Jesus. The occasion on which the verse was revealed would throw some light on the significance of the word.
The first 83 verses of this Surah were revealed when the Christian deputation from Najran visited Medina and had a discussion with the Holy Prophet about the status and personality of Jesus. Being silenced on other points, they asked the Holy Prophet whether the word Kalimah had been used in the Quran concerning Jesus, and, receiving a reply in the affirmative, they triumphantly shouted that they had won and rose to depart without waiting for the explanation of this much misunderstood word. The occasion and circumstances of the revelation of the relevant verses show that they were revealed not in support, but in refutation and repudiation, of the Christian doctrine of the divinity of Jesus. The words کلمة (word) and روح (mercy) occurring together in 4:172 make it clear beyond the shadow of a doubt that they have been used to destroy and repudiate the doctrine of the divinity and sonship of Jesus rather than establish it. The full verse referred to above runs as follows: O People of the Book, exceed not the limits in your religion, and say not of Allah anything but the truth. Verily the Messiah Jesus, Son of Mary, was only a Messenger of God and a fulfilment of His word (کلمة) which He sent down to Mary and mercy (روح) from Him. So believe in Allah and His Messengers and say not, 'They are three. Desist, it will be better for you; verily Allah is the only one God. Far is it from His holiness that He should have a son. To Him belongs whatever is in the heavens and whatever is in the earth, and sufficient is Allah as a guardian. The words speak for themselves.
Curiously enough, some Christian writers have asserted that the Holy Prophet did not understand the real significance of the word Kalimah. The word is Arabic; and to say that an Arab of the Holy Prophet’s knowledge and intelligence did not know its meaning or significance is simply absurd. It is a fact that neither the Holy Prophet nor any of his followers ever attached to this word any extraordinary significance which might exalt Jesus over the rest of humanity. Large numbers of Christians have accepted Islam in the past. While studying the Quran, they must have come across this word several times but none of them ever took it in the sense in which our Christian critics pretend to take it, and none of them ever believed in the godhood of Jesus on account of this expression having been used in the Quran.
The great lexicographers, the author of Tajul-‘Urus, says that Jesus has been called Kalimatullah because his words were helpful to the cause of religion. Just as a person who helps the cause of religion by his valour is called Saifullah (the Sword of God) or Asadullah (the Lion of God), so is the expression Kalimatullah. According to the same authority, Jesus was called Kalimatullah also because his birth did not take place through the agency of a male parent, but by the direct "command" of God (19:21, 22).
Besides the literal meanings given above, the Quran has used this word in the following senses: (1) "a sign" as in 66:13 and 8:8; (2) "punishment" as in 10:97; (3) "plan" or "design" as in 9:40; (4) "glad tidings" as in 7:138; (5) "creation of God" as in 31:28 and 18:110; (6) "a mere word of mouth" or "a mere assertion" as in 23:101.
Taken in any of the above senses, the word کلمة (Kalimah) in no way gives to Jesus a status higher than that of other Prophets.
Again, if Jesus has been called Kalimah (word) in the Quran, the Holy Prophet has been called Dhikr, i.e. a book or a good speech (65:11, 12), which evidently consists of many Kalimat (words). In fact, if Kalimatullah is taken in the sense of "word of God," the utmost we can say is that God expressed Himself through Jesus just as He expressed Himself through other Prophets. Words are nothing but a vehicle for the expression of thoughts. They do not form part of our being nor do they become incarnated.
The personal pronoun in the expression اسمه (his name) occurring in the verse, being in the masculine gender, evidently cannot refer to Kalimah, which is in the feminine gender. It can only refer to the person about whom the glad tidings was given. The relevant clause of the verse may, therefore, also be rendered as, "O Mary, Allah gives thee glad tidings with a word, (i.e. by means of revelation) from Him; his, (i.e. the promised one’s) name shall be the Messiah, Jesus, son of Mary."
Jesus has been called Masih (Messiah) in this verse and the word Masih, as given under Important Words above, means one who travels much. Jesus was given this name because he was to travel much. But if in pursuance of the Gospel narrative, Jesus’ ministry be admitted to have been confined to only three years and his travels to only a few Palestinian or Syrian towns, the title of Masih in no way fits him. Recent historical research has, however, established the fact that after having recovered from the shock and the wounds of crucifixion, Jesus travelled far and wide in the East and finally reached Kashmir to give his message to the lost tribes of Israel who lived in these parts. In this connection see also 23:51, where Jesus is spoken of as having been afforded shelter in a hilly tract of land. مسیح (Masih)also means "one anointed". As the birth of Jesus was out of the ordinary and was liable to be looked upon as illegitimate, therefore, to remove this possible accusation, he was spoken of as "being anointed" with God’s own anointment, even as all true Prophets of God are anointed. Jesus has also been so spoken of because, like a thing anointed with oil, the water of sin could not penetrate him. It could only just touch his skin but could not sink into it nor remain there (Matt. 4:1-11). In contrast to it, the high spiritual rank of the Holy Prophet of Islam may be judged from a well-known saying of his wherein he says that his Satan had turned Muslim and urged him to do nothing but good (Musnad & Muslim), meaning that not only could no satanic touch harm him but that Satan had become virtually non-existent for him. Nay, it means even more; for, the words signify that the Holy Prophet had been provided with such a powerful spiritual transformer that even satanic suggestions were converted into veritable forces of virtue in him.
The expression, of those who are granted nearness to God, also gives to Jesus no higher position than that of a righteous servant of God. All people advanced in righteousness have been spoken of in the Quran as being granted nearness to God (56:11, 12).
c
19:30.
d
3:10; 4:172.
414
Kalimah means, a word; a decree; a command (Mufradat). This word along with the word, Ruh, occurring together in 4:172 makes it clear without a shadow of doubt that, far from establishing it, these words have been used to demolish and repudiate the doctrine of the so-called divinity and sonship of Jesus. In it Jesus has been called Kalimatullah because his words were helpful to the cause of Truth. Just as a person who helps the cause of Truth by his valour is called Saifullah (the Sword of God) or Asadullah (the Lion of God), so was Jesus called Kalimatullah because also his birth did not take place through the agency of a male parent but by the direct "command" of God (19:22). Besides the literal meanings given above the Qur’an has used the word Kalimah in the following senses: (1) "a Sign" (66:13 & 8:8); (2) "punishment" (10:97); (3) "plan" or "design" (9:40); (4) "glad tidings" ( 7:138 ); (5) "creation of God" (18:110); (6) "a mere word of mouth" or
415
Al-Masih is derived from Masaha which means, he wiped off the dirt from the thing with his hand; he anointed it with oil; he journeyed through the land; God blessed him (Aqrab). Masih, therefore, means (1) one anointed; (2) one who travels much; (3) one blessed. Al-Masih is the Arabic form of Messiah which represents the Hebrew Mashiah, i.e. Anointed One (Enc. Bib.; Enc. Rel. & Eth.). Jesus was given this name because he was to travel much. But if in pursuance of the Gospel narrative, his ministry be admitted to have been confined to only three years and his travels to only a few Palestinian or Syrian towns, the title of Masih in no way befits him. Recent historical research, however, has established the fact that after having recovered from the shock and the wounds of crucifixion, Jesus travelled far and wide in the East and finally reached Kashmir to give his message to the Lost Tribes of Israel who lived in those parts. See also {2000} where Jesus is spoken of as h
416
‘Isa seems to be the inverted form of the Hebrew word Yasu‘. Jesus is the Greek form of Josua and Jesua (Enc. Bib.).
417
Ibn-e-Maryam is a surname of Jesus known in Arabic as Kunyah. Jesus has been called Ibn-e-Maryam probably because, being born without the agency of a male parent, he could not but be known after his mother.
418
This expression also gives to Jesus no higher status than that of a righteous servant of God. All highly righteous people have been spoken of in the Qur’an as being granted nearness to God (56:11, 12).
إِنَّ مَثَلَ عِيسَىٰ عِندَ ٱللَّهِ كَمَثَلِ ءَادَمَ ۖ خَلَقَهُۥ مِن تُرَابٍ ثُمَّ قَالَ لَهُۥ كُن فَيَكُونُ
阿丹原来要代表人类,即阿丹的子孙。因而说伊撒像其他从泥土中创造出来的凡人 (40:68), 所以他不可能是上帝 (安拉)。然而, 如果 “阿丹” 这字用来指人类的祖先, 那么, 此节经文就能用来说明伊撒和阿丹之间的相似之处: 他们没有父亲就可降生。既然是这样, 伊撒有个母亲这一事实不会影响如上所述的这种相似性, 它不需要在各方面都完全相似。
«古兰经» 中另外一处说人是从泥土中生出来的 (6:3)。“尘土” 和 “泥土” 两词所表示的不同概念是: 用 “尘土” 这词时, 不含有启示 (精神的水) 的意思; 而用 “泥土” 这词时, 同时也表示有启示的概念。
معلوم ہوا کہ باقی وجودوں کی طرح قرآن کریم کے رو سے عیسٰیؑ بھی مٹی سے پیدا ہوئے تھے اور ان کو کوئی غیر معمولی اہمیت حاصل نہ تھی۔ کیونکہ جتنے لوگ ماں باپ سے پیدا ہوتے ہیں قرآن کریم کے محاورہ میں وہ بھی مٹی سے پیدا ہوتے ہیں۔
شیطان کے ذکر میں اور کئی دوسری آیات میں آدم کی پیدائش طِیْن سے بتائی گئی ہے یعنی ایسی مٹی جس میں الہام کا پانی ملا ہوا تھا۔ لیکن ان آیات میں آدمؑ اور عیسٰیؑ دونوں کی پیدائش تُرَاب سے بتائی گئی ہے یعنی ایسی مٹی جس میں الہام کی آمیزش نہ تھی۔ ان دونوں بیانات میں کوئی اختلاف نہیں کیونکہ آدم سے مراد یہاں آدم نہیں اور عیسیٰ سے مراد صرف عیسیٰ نہیں بلکہ آدم اور ابنائے آدم اور عیسیٰ اور اَتباعِ عیسیٰ مراد ہیں اور ان لوگوں میں سے ایک جماعت الہام کو نظر انداز کرنے والی تھی۔ پس بحیثیت جماعت دونوں کی پیدائش تُرَاب سے قرار دی گئی۔
Adam primarily stands for man, i.e. the sons of Adam generally. Jesus is thus declared to be like other mortals who have all been created from dust (40:68), and so there can be no Divinity about him. If, however, the word "Adam" be taken to refer to the progenitor of the human race, then the verse would be taken to point to the resemblance between Jesus and Adam in being born without the agency of a male parent. In this case, the fact that Jesus had a mother would not affect the likeness which, as stated above, need not be complete in all respects.
Elsewhere, man is stated to have been born out of clay (6:3). The difference sought to be indicated by the use of 'dust' and 'clay' is that when the word 'dust' is used, the idea of revelation (heavenly water) is not implied, but where 'clay' is used the idea of revelation is also indicated.
Commentary:
The word مثل (case) is used to express resemblance, which may be of different kind and different degrees. Sometimes, the thing likened is equal to that to which it is likened, sometimes the former is superior to the latter, and sometimes the latter is superior to the former. So it is not necessary that the thing likened to another should be equal, or ever similar, to the latter in all respects. The likeness between Adam and Jesus referred to in this verse, may, therefore, not be stretched too far.
In the verse the word 'Adam' primarily stands for man, i.e. the sons of Adam generally. Jesus is thus declared to be like other mortals who have all been created from dust (40:68), and so there can be no divinity about him. If, however, the word 'Adam' be taken to refer to the progenitor of the human race, then the verse would be taken to point to the resemblance between Jesus and Adam in being born without the agency of a male parent. In this case, the fact that Jesus had a mother would not affect the likeness which, as stated above, need not be complete in all respects.
The words, then He said to him, "Be" and he was, show that the command refers not to the birth of Jesus (for the fact of his creation has already been mentioned in the words خلقه i.e. He created him, occurring in the preceding part of the verse), but to his death. The use of the word کن (Be) in relation to death should not sound odd, for, according to the teaching of Islam, death is not the end of life but simply a change, the beginning of a new life. The meaning in this case would be that after having created Jesus and having allowed him the prescribed lease of life in this world, God caused him to die and took his soul away to the next world. The expression, "Be" and he was, may also refer to the creation or birth of Jesus in the sense that, after giving him the human form in the womb of his mother, God said to him "Be", i.e. become quickened with life, whereupon he became alive. Again, the reference may also be to the spiritual life, i.e. after creating Jesus in the form of a man, God called upon him to become a Prophet, which was the ultimate end of his creation, and consequently he became a Prophet. Whatever the interpretation, the verse constitutes a clear refutation of the Christian belief in the divinity of Jesus on the plea of his unusual birth.
As for the creation of man from تراب (dust), we shall give a suitable note when we come to the verses directly dealing with the subject.
251
阿丹原来要代表人类,即阿丹的子孙。因而说伊撒像其他从泥土中创造出来的凡人 (40:68), 所以他不可能是上帝 (安拉)。然而, 如果 “阿丹” 这字用来指人类的祖先, 那么, 此节经文就能用来说明伊撒和阿丹之间的相似之处: 他们没有父亲就可降生。既然是这样, 伊撒有个母亲这一事实不会影响如上所述的这种相似性, 它不需要在各方面都完全相似。
252
«古兰经» 中另外一处说人是从泥土中生出来的 (6:3)。“尘土” 和 “泥土” 两词所表示的不同概念是: 用 “尘土” 这词时, 不含有启示 (精神的水) 的意思; 而用 “泥土” 这词时, 同时也表示有启示的概念。
1
معلوم ہوا کہ باقی وجودوں کی طرح قرآن کریم کے رو سے عیسٰیؑ بھی مٹی سے پیدا ہوئے تھے اور ان کو کوئی غیر معمولی اہمیت حاصل نہ تھی۔ کیونکہ جتنے لوگ ماں باپ سے پیدا ہوتے ہیں قرآن کریم کے محاورہ میں وہ بھی مٹی سے پیدا ہوتے ہیں۔
2
شیطان کے ذکر میں اور کئی دوسری آیات میں آدم کی پیدائش طِیْن سے بتائی گئی ہے یعنی ایسی مٹی جس میں الہام کا پانی ملا ہوا تھا۔ لیکن ان آیات میں آدمؑ اور عیسٰیؑ دونوں کی پیدائش تُرَاب سے بتائی گئی ہے یعنی ایسی مٹی جس میں الہام کی آمیزش نہ تھی۔ ان دونوں بیانات میں کوئی اختلاف نہیں کیونکہ آدم سے مراد یہاں آدم نہیں اور عیسیٰ سے مراد صرف عیسیٰ نہیں بلکہ آدم اور ابنائے آدم اور عیسیٰ اور اَتباعِ عیسیٰ مراد ہیں اور ان لوگوں میں سے ایک جماعت الہام کو نظر انداز کرنے والی تھی۔ پس بحیثیت جماعت دونوں کی پیدائش تُرَاب سے قرار دی گئی۔
348
Commentary:
The word مثل (case) is used to express resemblance, which may be of different kind and different degrees. Sometimes, the thing likened is equal to that to which it is likened, sometimes the former is superior to the latter, and sometimes the latter is superior to the former. So it is not necessary that the thing likened to another should be equal, or ever similar, to the latter in all respects. The likeness between Adam and Jesus referred to in this verse, may, therefore, not be stretched too far.
In the verse the word 'Adam' primarily stands for man, i.e. the sons of Adam generally. Jesus is thus declared to be like other mortals who have all been created from dust (40:68), and so there can be no divinity about him. If, however, the word 'Adam' be taken to refer to the progenitor of the human race, then the verse would be taken to point to the resemblance between Jesus and Adam in being born without the agency of a male parent. In this case, the fact that Jesus had a mother would not affect the likeness which, as stated above, need not be complete in all respects.
The words, then He said to him, "Be" and he was, show that the command refers not to the birth of Jesus (for the fact of his creation has already been mentioned in the words خلقه i.e. He created him, occurring in the preceding part of the verse), but to his death. The use of the word کن (Be) in relation to death should not sound odd, for, according to the teaching of Islam, death is not the end of life but simply a change, the beginning of a new life. The meaning in this case would be that after having created Jesus and having allowed him the prescribed lease of life in this world, God caused him to die and took his soul away to the next world. The expression, "Be" and he was, may also refer to the creation or birth of Jesus in the sense that, after giving him the human form in the womb of his mother, God said to him "Be", i.e. become quickened with life, whereupon he became alive. Again, the reference may also be to the spiritual life, i.e. after creating Jesus in the form of a man, God called upon him to become a Prophet, which was the ultimate end of his creation, and consequently he became a Prophet. Whatever the interpretation, the verse constitutes a clear refutation of the Christian belief in the divinity of Jesus on the plea of his unusual birth.
As for the creation of man from تراب (dust), we shall give a suitable note when we come to the verses directly dealing with the subject.
425
Adam primarily stands for man, i.e. the sons of Adam generally. Jesus is thus declared to be like other mortals who have all been created from dust (40:68), and so there can be no Divinity about him. If, however, the word "Adam" be taken to refer to the progenitor of the human race, then the verse would be taken to point to the resemblance between Jesus and Adam in being born without the agency of a male parent. In this case, the fact that Jesus had a mother would not affect the likeness which, as stated above, need not be complete in all respects.
425A
Elsewhere, man is stated to have been born out of clay (6:3). The difference sought to be indicated by the use of 'dust' and 'clay' is that when the word 'dust' is used, the idea of revelation (heavenly water) is not implied, but where 'clay' is used the idea of revelation is also indicated.
يَٰٓأَهْلَ ٱلْكِتَٰبِ لَا تَغْلُوا۟ فِى دِينِكُمْ وَلَا تَقُولُوا۟ عَلَى ٱللَّهِ إِلَّا ٱلْحَقَّ ۚ إِنَّمَا ٱلْمَسِيحُ عِيسَى ٱبْنُ مَرْيَمَ رَسُولُ ٱللَّهِ وَكَلِمَتُهُۥٓ أَلْقَىٰهَآ إِلَىٰ مَرْيَمَ وَرُوحٌ مِّنْهُ ۖ فَـَٔامِنُوا۟ بِٱللَّهِ وَرُسُلِهِۦ ۖ وَلَا تَقُولُوا۟ ثَلَٰثَةٌ ۚ ٱنتَهُوا۟ خَيْرًا لَّكُمْ ۚ إِنَّمَا ٱللَّهُ إِلَٰهٌ وَٰحِدٌ ۖ سُبْحَٰنَهُۥٓ أَن يَكُونَ لَهُۥ وَلَدٌ ۘ لَّهُۥ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۗ وَكَفَىٰ بِٱللَّهِ وَكِيلًا
5:78.
58:23.
5:74.
2:117; 10:69.
17:112; 18:5; 112:4, 5.
رُوْح (Ruh) 意指灵魂或精神;充满全身的呼吸, 如果离开了身体, 人就死亡; 安拉的启示或灵感; «古兰经»; 天使; 快乐和幸福; 恩惠 (Lane)。从以上谈及关于 Ruh 和 كَلِمَةْ (Kalimah) 的各种词义, 可以清楚地看出, 伊撒并没有特别的精神地位。这些用词和相似的用语在 «古兰经» 中用于其他先知, 也用于诸如玛尔彦等其他正直的人。(15:30; 32:10; 58:23) 它们用来洗刷犹太人对伊撒和玛尔彦的污蔑; 但并不说他们有特别的精神地位。
اس جگہ اہل کتاب سے مراد عیسائی ہیں نہ کہ یہودی۔ کیونکہ یہ عقائد (جن کا ردّ کیا گیا ہے) عیسائیوں کے ہیں۔
کَلِمَۃ کے معنے بشارت کے بھی ہوتے ہیں (فتح البیان)
5:74.
2:117; 10:69.
5:78.
58:23.
17:112; 18:5; 112:4, 5.
See {414}.
Ruh means, soul or spirit; the breath which pervades the whole body after the exit of which man dies; Divine revelation or inspiration; the Qur’an; angel; joy and happiness; mercy (Lane). From the above-mentioned different meanings of Ruh and Kalimah it becomes clear that no special spiritual status attaches to Jesus. These and similar expressions have been used in the Qur’an about other Prophets and also about other righteous persons such as Mary (15:30; 32:10; 58:23). They have been used to clear Jesus and Mary of the foul charges that were brought against them by the Jews and not to assign to them any special spiritual status.
5:78.
58:23.
5:74.
2:117; 10:69; 17:112; 18:5; 112:4, 5.
Important Words:
کلمته (His word). کلمة has been used in the Quran in different senses:(1) good tiding (e.g. 37:171, 172); (2) warning of coming punishment (e.g. 39:20); (3) a thing or being created without the instrumentality of any physical means, i.e. by the Will of God expressed by saying "Be" (e.g. 3:46-48); (4) a Sign (e.g. 18:110); (5) a message (e.g. 3:65); (6) a design; (e.g.9:40); (7) a word or saying (e.g. 23:101). See also 3:46.
روح (mercy) is derived from راح i.e. it became cool and pleasant; he was brisk, lively, active, prompt or quick. روح means, soul or spirit; the subtle substance in man which is the principle of vitality and of sensation and of voluntary motion; the breath which a man breathes and which pervades the whole body, after the exit of which he ceases to breathe; Divine revelation or inspiration; the Quran; angel; joy and happiness; mercy (Lane).
Commentary:
From the above-mentioned different meanings of روح and کلمة becomes clear that no higher spiritual status can be assigned to Jesus than to the other Prophets, on account of the word روح or کلمة having been used about him in the Quran. These and similar expressions have been used in the Quran about other Prophets also and even about persons who were not Prophets, such as Mary and the children of Adam (see 58:23; 15:30; 32:10; 21:92). It may be noted here that the words روح منه (mercy from Him) do not mean that the روح formed a part of the Divine Being but that it was only a gift of God. The expression منه (from Him) has been used in the Quran in this sense in 45:14.
In fact, the Quran uses these words about Jesus because foul charges were brought against him and his mother, Mary, by the Jews. These words are thus meant to exculpate and exonerate him from those charges and not to deify him. The Quranlends no support whatsoever to the absurd and unfounded view that Jesus was anything higher than a human being. He was human and of the earth, and yet a Messenger of God (e.g. 43:60; 19:31).
The verse refers to the three alleged persons of the Trinity, i.e. the Father, the Son and the Holy Ghost, and condemns Trinity, declaring Allah alone to be the one true God, and the Messiah and the Holy Spirit as only the servants of God and in no way sharers in Godhead.
a
5:78.
b
58:23.
c
5:74.
d
2:117; 10:69.
e
17:112; 18:5; 112:4, 5.
365
رُوْح (Ruh) 意指灵魂或精神;充满全身的呼吸, 如果离开了身体, 人就死亡; 安拉的启示或灵感; «古兰经»; 天使; 快乐和幸福; 恩惠 (Lane)。从以上谈及关于 Ruh 和 كَلِمَةْ (Kalimah) 的各种词义, 可以清楚地看出, 伊撒并没有特别的精神地位。这些用词和相似的用语在 «古兰经» 中用于其他先知, 也用于诸如玛尔彦等其他正直的人。(15:30; 32:10; 58:23) 它们用来洗刷犹太人对伊撒和玛尔彦的污蔑; 但并不说他们有特别的精神地位。
1
اس جگہ اہل کتاب سے مراد عیسائی ہیں نہ کہ یہودی۔ کیونکہ یہ عقائد (جن کا ردّ کیا گیا ہے) عیسائیوں کے ہیں۔
2
کَلِمَۃ کے معنے بشارت کے بھی ہوتے ہیں (فتح البیان)
a
5:78.
b
58:23.
c
5:74.
d
2:117; 10:69; 17:112; 18:5; 112:4, 5.
635
Important Words:
کلمته (His word). کلمة has been used in the Quran in different senses:(1) good tiding (e.g. 37:171, 172); (2) warning of coming punishment (e.g. 39:20); (3) a thing or being created without the instrumentality of any physical means, i.e. by the Will of God expressed by saying "Be" (e.g. 3:46-48); (4) a Sign (e.g. 18:110); (5) a message (e.g. 3:65); (6) a design; (e.g.9:40); (7) a word or saying (e.g. 23:101). See also 3:46.
روح (mercy) is derived from راح i.e. it became cool and pleasant; he was brisk, lively, active, prompt or quick. روح means, soul or spirit; the subtle substance in man which is the principle of vitality and of sensation and of voluntary motion; the breath which a man breathes and which pervades the whole body, after the exit of which he ceases to breathe; Divine revelation or inspiration; the Quran; angel; joy and happiness; mercy (Lane).
Commentary:
From the above-mentioned different meanings of روح and کلمة becomes clear that no higher spiritual status can be assigned to Jesus than to the other Prophets, on account of the word روح or کلمة having been used about him in the Quran. These and similar expressions have been used in the Quran about other Prophets also and even about persons who were not Prophets, such as Mary and the children of Adam (see 58:23; 15:30; 32:10; 21:92). It may be noted here that the words روح منه (mercy from Him) do not mean that the روح formed a part of the Divine Being but that it was only a gift of God. The expression منه (from Him) has been used in the Quran in this sense in 45:14.
In fact, the Quran uses these words about Jesus because foul charges were brought against him and his mother, Mary, by the Jews. These words are thus meant to exculpate and exonerate him from those charges and not to deify him. The Quranlends no support whatsoever to the absurd and unfounded view that Jesus was anything higher than a human being. He was human and of the earth, and yet a Messenger of God (e.g. 43:60; 19:31).
The verse refers to the three alleged persons of the Trinity, i.e. the Father, the Son and the Holy Ghost, and condemns Trinity, declaring Allah alone to be the one true God, and the Messiah and the Holy Spirit as only the servants of God and in no way sharers in Godhead.
a
5:74.
b
2:117; 10:69.
c
5:78.
d
58:23.
e
17:112; 18:5; 112:4, 5.
711
See {414}.
712
Ruh means, soul or spirit; the breath which pervades the whole body after the exit of which man dies; Divine revelation or inspiration; the Qur’an; angel; joy and happiness; mercy (Lane). From the above-mentioned different meanings of Ruh and Kalimah it becomes clear that no special spiritual status attaches to Jesus. These and similar expressions have been used in the Qur’an about other Prophets and also about other righteous persons such as Mary (15:30; 32:10; 58:23). They have been used to clear Jesus and Mary of the foul charges that were brought against them by the Jews and not to assign to them any special spiritual status.
لَّن يَسْتَنكِفَ ٱلْمَسِيحُ أَن يَكُونَ عَبْدًا لِّلَّهِ وَلَا ٱلْمَلَٰٓئِكَةُ ٱلْمُقَرَّبُونَ ۚ وَمَن يَسْتَنكِفْ عَنْ عِبَادَتِهِۦ وَيَسْتَكْبِرْ فَسَيَحْشُرُهُمْ إِلَيْهِ جَمِيعًا
5:117, 118.
5:117, 118.
5:117, 118.
Important Words:
یستنکف (will disdain) is derived from استنکف which is derived from نکف. They say نکف عنه i.e. he disdained it and turned away from it. استنکف الرجل means, the man was or became proud and vain, disdaining others. استنکف من کذا means, he kept back or turned away from it, or he disdained it by way of pride, vanity or haughtiness (Aqrab).
f
5:117, 118.
a
5:117, 118.
636
Important Words:
یستنکف (will disdain) is derived from استنکف which is derived from نکف. They say نکف عنه i.e. he disdained it and turned away from it. استنکف الرجل means, the man was or became proud and vain, disdaining others. استنکف من کذا means, he kept back or turned away from it, or he disdained it by way of pride, vanity or haughtiness (Aqrab).
d
5:117, 118.
لَّقَدْ كَفَرَ ٱلَّذِينَ قَالُوٓا۟ إِنَّ ٱللَّهَ هُوَ ٱلْمَسِيحُ ٱبْنُ مَرْيَمَ ۚ قُلْ فَمَن يَمْلِكُ مِنَ ٱللَّهِ شَيْـًٔا إِنْ أَرَادَ أَن يُهْلِكَ ٱلْمَسِيحَ ٱبْنَ مَرْيَمَ وَأُمَّهُۥ وَمَن فِى ٱلْأَرْضِ جَمِيعًا ۗ وَلِلَّهِ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَا ۚ يَخْلُقُ مَا يَشَآءُ ۚ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
یعنی دونوں ایک سا درجہ رکھتے ہیں۔
یہ آیت وفات مسیحؑ کا ثبوت ہے‘ اگر مسیحؑ اور اس کی ماں کو اللہ تعالیٰ نے مارا نہیں تو یہ آیت ایک بے دلیل دعویٰ بن جاتی ہے۔
5:73, 74.
See 3:190.
The very strong language used here is intended to expose and condemn the monstrous doctrine that Jesus is son of God. Similarly, strong language is used in 19:89-92
5:73, 74.
See 3:190.
Important Words:
یھلك (bring to naught) is derived from اھلك which is the causative form of ھلك which means, he or it perished or came to naught; or he or it came to an end and became non-existent. اھلكه means, he caused him or it to perish, or he destroyed him or it, or he brought him or it to naught (Lane). اھلكه also means, he punished him (Mufradat). The Holy Prophet is reported to have said: اذاقال الرجل ھلك الناس فھواھلکھم i.e. "When a man says, such and such people have perished (viz. they have become morally and spiritually ruined and their state is past recovery), it is he himself who causes them to perish by saying so, for he makes them despair of recovery and of salvation" (Muslim, ch. on Birr Was-Silah). The word is used in this sense also elsewhere in the Quran (67:29; 8:43).
Commentary:
The expression یھلك (bring to naught) is used here not simply in the sense of destroying but in that of destroying by punishment. It is indeed a jealous and indignant God that speaks in this verse. He condemns Christians in a tone of strong indignation and vehement reproach at their preposterous claims about the Godhead of Jesus; and as Jesus and his mother, Mary, have become the means and object of this highly sinful doctrine, the verse fittingly refers to the divine power of punishing them also if God should so desire. It will be noted that a section of Christians looks upon Mary also as Divine and superhuman.
The words, those that are in the earth, obviously refer to those who deify Jesus. God’s purpose in using such strong language is to expose the monstrosity of the doctrine that Jesus was God or the Son of God. Elsewhere also in the Quran strong language has been used about those who hold such blasphemous beliefs and they are threatened with exemplary punishment (19:89-92).
The words, what is between them, corroborate and add force and strength to the argument given in the earlier part of the verse at the same time hinting at the final dissolution of Christian empires as a result of the most blasphemous doctrine of the divinity of Jesus. See also 3:27.
What the Christians say is, "The Messiah, son of Mary, is God," and not "God is none but the Messiah" as the verse puts it. The assertion has been inverted in order to bring home to Christians their great error; for, to say that "The Messiah is God" is really tantamount to saying that "God is none but the Messiah," But Christians, being too conscious of the weaknesses of their Messiah, dare not accept the latter proposition, which thus goes to prove the hollowness of their claim that the Messiah, son of Mary, is God.
b
5:73, 74.
c
3:190.
371
这里使用最强硬的语言, 为的要揭露和谴责伊撒是安拉的儿子这一荒谬的教义。同样地, 在19:89-92节经文中也用了强硬的语言。
1
یعنی دونوں ایک سا درجہ رکھتے ہیں۔
2
یہ آیت وفات مسیحؑ کا ثبوت ہے‘ اگر مسیحؑ اور اس کی ماں کو اللہ تعالیٰ نے مارا نہیں تو یہ آیت ایک بے دلیل دعویٰ بن جاتی ہے۔
a
5:73, 74.
b
See 3:190.
655
Important Words:
یھلك (bring to naught) is derived from اھلك which is the causative form of ھلك which means, he or it perished or came to naught; or he or it came to an end and became non-existent. اھلكه means, he caused him or it to perish, or he destroyed him or it, or he brought him or it to naught (Lane). اھلكه also means, he punished him (Mufradat). The Holy Prophet is reported to have said: اذاقال الرجل ھلك الناس فھواھلکھم i.e. "When a man says, such and such people have perished (viz. they have become morally and spiritually ruined and their state is past recovery), it is he himself who causes them to perish by saying so, for he makes them despair of recovery and of salvation" (Muslim, ch. on Birr Was-Silah). The word is used in this sense also elsewhere in the Quran (67:29; 8:43).
Commentary:
The expression یھلك (bring to naught) is used here not simply in the sense of destroying but in that of destroying by punishment. It is indeed a jealous and indignant God that speaks in this verse. He condemns Christians in a tone of strong indignation and vehement reproach at their preposterous claims about the Godhead of Jesus; and as Jesus and his mother, Mary, have become the means and object of this highly sinful doctrine, the verse fittingly refers to the divine power of punishing them also if God should so desire. It will be noted that a section of Christians looks upon Mary also as Divine and superhuman.
The words, those that are in the earth, obviously refer to those who deify Jesus. God’s purpose in using such strong language is to expose the monstrosity of the doctrine that Jesus was God or the Son of God. Elsewhere also in the Quran strong language has been used about those who hold such blasphemous beliefs and they are threatened with exemplary punishment (19:89-92).
The words, what is between them, corroborate and add force and strength to the argument given in the earlier part of the verse at the same time hinting at the final dissolution of Christian empires as a result of the most blasphemous doctrine of the divinity of Jesus. See also 3:27.
What the Christians say is, "The Messiah, son of Mary, is God," and not "God is none but the Messiah" as the verse puts it. The assertion has been inverted in order to bring home to Christians their great error; for, to say that "The Messiah is God" is really tantamount to saying that "God is none but the Messiah," But Christians, being too conscious of the weaknesses of their Messiah, dare not accept the latter proposition, which thus goes to prove the hollowness of their claim that the Messiah, son of Mary, is God.
b
5:73, 74.
c
See 3:190.
728
The very strong language used here is intended to expose and condemn the monstrous doctrine that Jesus is son of God. Similarly, strong language is used in 19:89-92
لَقَدْ كَفَرَ ٱلَّذِينَ قَالُوٓا۟ إِنَّ ٱللَّهَ هُوَ ٱلْمَسِيحُ ٱبْنُ مَرْيَمَ ۖ وَقَالَ ٱلْمَسِيحُ يَٰبَنِىٓ إِسْرَٰٓءِيلَ ٱعْبُدُوا۟ ٱللَّهَ رَبِّى وَرَبَّكُمْ ۖ إِنَّهُۥ مَن يُشْرِكْ بِٱللَّهِ فَقَدْ حَرَّمَ ٱللَّهُ عَلَيْهِ ٱلْجَنَّةَ وَمَأْوَىٰهُ ٱلنَّارُ ۖ وَمَا لِلظَّٰلِمِينَ مِنْ أَنصَارٍ
4:172; 5:18; 9:30.
5:118; 19:37.
That Jesus taught that God alone is to be worshipped is apparent from the Gospels even in their present distorted form (Matt. 4:10; Luke 4: 8).
4:172; 5:18; 9:30.
5:118; 19:37.
Commentary:
That Jesus taught the Israelites to worship God alone is apparent even from the Gospels in their present distorted form (e.g. Matt. 4:10; Luke 4:8). Also see 5:18.
a
4:172; 5:18; 9:30.
b
5:118; 19:37.
386
伊撒教导说, 只有安拉是可以崇拜的。这即使在现在被歪曲了的 «福音书» 中也是显而易见的 («马太福音» 4:10; «路加» 4:8)。
a
4:172; 5:18; 9:30.
b
5:118; 19:37.
703
Commentary:
That Jesus taught the Israelites to worship God alone is apparent even from the Gospels in their present distorted form (e.g. Matt. 4:10; Luke 4:8). Also see 5:18.
b
4:172; 5:18; 9:30.
c
5:118; 19:37.
777
That Jesus taught that God alone is to be worshipped is apparent from the Gospels even in their present distorted form (Matt. 4:10; Luke 4: 8).
لَّقَدْ كَفَرَ ٱلَّذِينَ قَالُوٓا۟ إِنَّ ٱللَّهَ ثَالِثُ ثَلَٰثَةٍ ۘ وَمَا مِنْ إِلَٰهٍ إِلَّآ إِلَٰهٌ وَٰحِدٌ ۚ وَإِن لَّمْ يَنتَهُوا۟ عَمَّا يَقُولُونَ لَيَمَسَّنَّ ٱلَّذِينَ كَفَرُوا۟ مِنْهُمْ عَذَابٌ أَلِيمٌ
4:172.
The reference in this verse is to the doctrine of Trinity, that mysterious and abstruse dogma of the three persons of Godhead—the Father, the Son and the Holy Ghost—coexisting and co-equal in all respects, combining to make one God and yet remaining three. It was the Nicene Council and especially the Athanasian Creed that first gave the dogma its definite shape. The doctrine forms the basic article of the Christian Faith.
4:172.
Commentary:
The reference in this verse is to the doctrine of Trinity, that mysterious and abstruse dogma of the three persons of Godhead—Father, Son and Holy Ghost—co-existing and co-equal in all respects, combining to make one God and yet remaining three. It was the Nicene Council and especially the Athenasian Creed that first gave the dogma its definite shape. The doctrine forms the basic Article of the Christian Faith. What a fall for the enlightened West!
c
4:172.
387
这节经文所叙述的是 “三位一体” 的教义, 即圣父、圣子和圣灵--------三位同时存在并在一切方面都相互等同, 结合成为一个安拉, 但仍然是三位的那一神秘难解的教义。第一个定出这一具体教义的是奈斯会议 (Nicene Council), 尤其是阿他那修士信条 (Athenasian Creed)。这一教义形成基督教的基本信条。
c
4:172.
704
Commentary:
The reference in this verse is to the doctrine of Trinity, that mysterious and abstruse dogma of the three persons of Godhead—Father, Son and Holy Ghost—co-existing and co-equal in all respects, combining to make one God and yet remaining three. It was the Nicene Council and especially the Athenasian Creed that first gave the dogma its definite shape. The doctrine forms the basic Article of the Christian Faith. What a fall for the enlightened West!
d
4:172.
778
The reference in this verse is to the doctrine of Trinity, that mysterious and abstruse dogma of the three persons of Godhead—the Father, the Son and the Holy Ghost—coexisting and co-equal in all respects, combining to make one God and yet remaining three. It was the Nicene Council and especially the Athanasian Creed that first gave the dogma its definite shape. The doctrine forms the basic article of the Christian Faith.
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.
قُلْ أَتَعْبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَمْلِكُ لَكُمْ ضَرًّا وَلَا نَفْعًا ۚ وَٱللَّهُ هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ
6:72; 10:107; 21:67; 22:13.
Jesus possessed no power to do good or harm to any person. He could not hear prayer, nor was he conversant with the needs of men that he could satisfy them. These are all Divine prerogatives.
6:72; 10:107; 21:67; 22:13.
Commentary:
Jesus, who is looked upon as God, had no power to do either harm or good to any person. He could not, rather cannot, hear prayers nor does he know the needs of men that he may satisfy them; for it is Allah alone Who is All-Hearing, All-Knowing.
a
6:72; 10:107; 21:67; 22:13.
390
伊撒没有能力给任何人利害的东西。他听不到人们的祈祷。他也不通晓人们的要求, 因此他不能满足他们的要求。这些都是安拉特有的能力。
a
6:72; 10:107; 21:67; 22:13.
707
Commentary:
Jesus, who is looked upon as God, had no power to do either harm or good to any person. He could not, rather cannot, hear prayers nor does he know the needs of men that he may satisfy them; for it is Allah alone Who is All-Hearing, All-Knowing.
b
6:72; 10:107; 21:67; 22:13.
781
Jesus possessed no power to do good or harm to any person. He could not hear prayer, nor was he conversant with the needs of men that he could satisfy them. These are all Divine prerogatives.
وَإِذْ قَالَ ٱللَّهُ يَٰعِيسَى ٱبْنَ مَرْيَمَ ءَأَنتَ قُلْتَ لِلنَّاسِ ٱتَّخِذُونِى وَأُمِّىَ إِلَٰهَيْنِ مِن دُونِ ٱللَّهِ ۖ قَالَ سُبْحَٰنَكَ مَا يَكُونُ لِىٓ أَنْ أَقُولَ مَا لَيْسَ لِى بِحَقٍّ ۚ إِن كُنتُ قُلْتُهُۥ فَقَدْ عَلِمْتَهُۥ ۚ تَعْلَمُ مَا فِى نَفْسِى وَلَآ أَعْلَمُ مَا فِى نَفْسِكَ ۚ إِنَّكَ أَنتَ عَلَّٰمُ ٱلْغُيُوبِ
قَالَ ماضی ہے لیکن اس سے مراد قیامت کا دن ہے۔ یعنی اللہ تعالیٰ اس دن کہے گا۔ اس کی دلیل یہ ہے کہ مسیحیوں نے مسیحؑ اور اس کی ماں کو مسیح کے مرنے کے بہت بعد خدا بنایا ہے۔
5:110; 9:78; 34:49.
The verse refers to the practice of the Christian Church to ascribe Divine powers to Mary. Mary’s help is invoked in Litany, and in Catechism of the Roman Church the doctrine that she is the mother of God is inculcated. Church Fathers in the past have regarded her as Divine and only a few years ago Pope Pius XII incorporated the bodily ascension of Mary in the doctrine of the Church. All this amounts to raising her to the pedestal of Divinity and this is what Protestants denounce as Mariolatry.
The Arabic expression in the text which is translated as "I could never" may also be interpreted as: It did not behove me; or it was impossible for me; or I had no right; to do so, etc.
5:110; 9:78; 34:49.
Important Words:
The words ما یکون لی (I could not) may be interpreted in various ways, such as, it was not fitting or proper for me to do so; or it did not behove me; or it was beyond my power or position; or it was impossible for me; or I had no right to do so, etc. See also 3:80.
نفس (mind) means, among other things, knowledge; purpose or intention (Lane). See also 3:29.
Commentary:
The expression, Holy art Thou, besides hinting that it is only God Who is free from error, embodies a beautiful reply on the part of Jesus to the question put to him by God in the words, didst thou say to men, 'Take me and my mother for two gods', which seemed to imply a sort of reproach and an expression of displeasure. The reply of Jesus appears to be something like this: "I was only a humble Messenger, O God, therefore I could not ask men to take me and my mother as gods beside Thee, for if I had done so, that would have been a reflection on Thee that Thou didst choose as Thy Messenger a person who turned faithless to Thee and asked his followers to take him and his mother as gods beside Thee. But Thy choice, o God, cannot be wrong; hence it was impossible that I, a Messenger of Thine, should have bidden men take me and my mother as gods, and Thine own all-embracing knowledge, o God, is a testimony of my innocence."
The word نفس (mind) when used about God implies "intention." Thus the last sentence of the verse would mean, "I do not know what Thou meanest by this question. Thou, being All-Knowing, well knowest that I did not say so; hence, I fail to understand the object or purpose of Thy ques-tion." This reply of Jesus shows that in his heart he was afraid that some shortcoming in the execution of his duty might have displeased the Almighty.
a
5:110; 9:78; 34:49.
406
经文中的阿拉伯习用语被译成 “我永不能说”, 也可以被译成: 我不应该 (说); 或我不可能 (说); 或无权(说); 这样做, 等等。
3
قَالَ ماضی ہے لیکن اس سے مراد قیامت کا دن ہے۔ یعنی اللہ تعالیٰ اس دن کہے گا۔ اس کی دلیل یہ ہے کہ مسیحیوں نے مسیحؑ اور اس کی ماں کو مسیح کے مرنے کے بہت بعد خدا بنایا ہے۔
a
5:110; 9:78; 34:49.
744
Important Words:
The words ما یکون لی (I could not) may be interpreted in various ways, such as, it was not fitting or proper for me to do so; or it did not behove me; or it was beyond my power or position; or it was impossible for me; or I had no right to do so, etc. See also 3:80.
نفس (mind) means, among other things, knowledge; purpose or intention (Lane). See also 3:29.
Commentary:
The expression, Holy art Thou, besides hinting that it is only God Who is free from error, embodies a beautiful reply on the part of Jesus to the question put to him by God in the words, didst thou say to men, 'Take me and my mother for two gods', which seemed to imply a sort of reproach and an expression of displeasure. The reply of Jesus appears to be something like this: "I was only a humble Messenger, O God, therefore I could not ask men to take me and my mother as gods beside Thee, for if I had done so, that would have been a reflection on Thee that Thou didst choose as Thy Messenger a person who turned faithless to Thee and asked his followers to take him and his mother as gods beside Thee. But Thy choice, o God, cannot be wrong; hence it was impossible that I, a Messenger of Thine, should have bidden men take me and my mother as gods, and Thine own all-embracing knowledge, o God, is a testimony of my innocence."
The word نفس (mind) when used about God implies "intention." Thus the last sentence of the verse would mean, "I do not know what Thou meanest by this question. Thou, being All-Knowing, well knowest that I did not say so; hence, I fail to understand the object or purpose of Thy ques-tion." This reply of Jesus shows that in his heart he was afraid that some shortcoming in the execution of his duty might have displeased the Almighty.
a
5:110; 9:78; 34:49.
811
The verse refers to the practice of the Christian Church to ascribe Divine powers to Mary. Mary’s help is invoked in Litany, and in Catechism of the Roman Church the doctrine that she is the mother of God is inculcated. Church Fathers in the past have regarded her as Divine and only a few years ago Pope Pius XII incorporated the bodily ascension of Mary in the doctrine of the Church. All this amounts to raising her to the pedestal of Divinity and this is what Protestants denounce as Mariolatry.
812
The Arabic expression in the text which is translated as "I could never" may also be interpreted as: It did not behove me; or it was impossible for me; or I had no right; to do so, etc.
وَقَالَتِ ٱلْيَهُودُ عُزَيْرٌ ٱبْنُ ٱللَّهِ وَقَالَتِ ٱلنَّصَٰرَى ٱلْمَسِيحُ ٱبْنُ ٱللَّهِ ۖ ذَٰلِكَ قَوْلُهُم بِأَفْوَٰهِهِمْ ۖ يُضَٰهِـُٔونَ قَوْلَ ٱلَّذِينَ كَفَرُوا۟ مِن قَبْلُ ۚ قَٰتَلَهُمُ ٱللَّهُ ۚ أَنَّىٰ يُؤْفَكُونَ
2:117; 5:18; 10:69.
عُزَيْر (‘Uzair) 即 Ezra (欧泽尔) 生活在伊撒降生前五世纪。他是塞雷阿 (Seraiah) (一个高贵祭司) 的后裔, 他自己也是祭司会的成员, 人家称他为欧泽尔大祭司。他是他那个时代最重要的显贵之一, 对犹太教的发展有深远影响。在以色列先知中, 他特别受尊敬。麦地那的犹太人和在哈德拉蒙特 (حَضَرْمَوْت, Hadarmaut) 的一个犹太教派相信他是安拉的儿子。拉比斯 (Rabbis) 把他的名字和几个重要的机构联系起来。里南 (Renan) 在他的 «以色列人民的历史» 一书的序言中评论说, 犹太教的正式创建时期可能只有从欧泽尔时代计算起。希伯来文学认为假如他们的经典不是已经由穆撒传达下来的话, 那么, 他可以称得起是这部经典的传达者。他和内赫米亚 (Nehemiah) 合作, 活到一百二十岁, 死在巴比伦尼亚 (Babylonia) (Jew. Enc. 和 Enc. Bib)。
2:117; 5:18; 10:69.
‘Uzair or Ezra lived in the fifth century B.C. He was a descendant of Seraiah, the high priest, and, being himself a member of the priestly order, was known as Ezra, the Priest. He was one of the most important personages of his day and exercised a far-reaching influence on the development of Judaism. He was especially honoured among the Prophets of Israel. The Jews of Medina and a Jewish sect in Hadramaut believed him to be the son of God. The Rabbis associate his name with several important institutions. Renan has remarked in the preface to his History of the People of Israel that the definite constitution of Judaism may be dated only from the time of Ezra. In Rabbinical literature he was considered worthy of being the vehicle of the Law, had it not been already given through Moses. He worked in collaboration with Nehemiah and died at the age of 120 in Babylonia (Jew. Enc. & Enc. Bib.).
2:117; 5:18; 10:69.
Important Words:
عزیر (‘Uzair or Ezra) may be taken to have been derived in Arabic from عزر. They say عزرہ i.e. he prevented him or forbade him; he taught him the obligatory statutes or ordinances of God; he aided or assisted him; he strengthened him; he treated him with reverence or honour (Lane). Ezra (a Hebrew name), perhaps abbreviated from Azariah, meaning "Yahwe (God) helps," was a descendant of Seraiah, the high priest, and being himself a member of the priestly order, was known also as Ezra the Priest. He was one of the most important personages of his day and had far-reaching influence on the development of Judaism. He was especially honoured among the Prophets of Israel. In fact, he marks the spring time in the national history of Judaism and is regarded and quoted as the type of person most competent and learned in the Law. The Rabbis associate his name with several important institutions. Renan has remarked in the preface to his History of the People of Israel that the definite constitution of Judaism may be dated only from the time of Ezra. In Rabbinical literature Ezra was considered worthy of being, the vehicle of the Law, had it not been given through Moses. According to tradition he died at the age of 120 in Babylonia. He worked in close collaboration with Nehemiah. Ezra lived in the 5th century B.C. (Jew. Enc. & Enc. Bib.).
یضاھئون (they imitate) is derived from ضاھی which is derived from ضھی. They say ضاھاہ or ضاھاہ i.e. he resembled or conformed with him or it; he imitated him; he was or became gentle, tender or courteous to him. The well-known saying of the Holy Prophet اشد الناس عذابا یوم القیامة الذین یضاھئون خلق اللّٰه means, "The most severely punished of mankind on the Day of Judgement will be those who imitate (by what they make) the creation of God," e.g. sculptors, etc. (Lane).
قاتلھم اللّٰه (Allah’s curse be on them). قاتل is from the root قتل. They say قتله i.e. he killed him; or he rendered him as one killed; or he attempted to kill him; or he cut off all connections with him. قاتله means, he fought or warred against him, قاتله اللّٰه means, may God curse him; or may He drive him from His mercy (Lisan & Aqrab), The expression also means, may God make war against him, which cannot result except in such a one being destroyed (Mufradat). See also 2:62.
Commentary:
After having dealt at some length with the idolatrous beliefs and practices of the pagans of Arabia, the Quran proceeds in this verse to deal with the polytheistic beliefs and practices of Jews and Christians. Those of the Jews who lived in Medina looked upon Ezra as the son of God. Similarly, a sect of Jews living at Hadramaut in the south of Arabia believed him to be the son of God. The remnants of this sect continued to linger till the end of the fourth century A.H. (Qastalani & Dawud, Zahiri). As this doctrine of the Jews, which appears to be sectional, was a later innovation and did not subsist long, present Jewish sources make no mention of it, but that does not affect the real situation. Elsewhere the Quran says that the Israelites were rather free in attributing sons to God (5:19).
This verse also shows that these blasphemous doctrines were not taught to Christians and Jews by their Prophets but were later borrowed by them from pagan sources. Incidentally, this claim of the Quran constitutes a proof of its Divine origin, because here it states a fact which was not known to the world even two centuries ago and has been only recently brought to light by modern research. A study of the origins of the Christian Faith has now established the fact that Jews and Christians borrowed their later doctrines from Babylonian and Roman pagan sources.
The words, Allah’s curse be on them, when spoken by man signify only an imprecation but, when spoken by God, they imply a prophecy of the destruction of the person or persons about whom they are uttered.
a
2:117; 5:18; 10:69.
564
عُزَيْر (‘Uzair) 即 Ezra (欧泽尔) 生活在伊撒降生前五世纪。他是塞雷阿 (Seraiah) (一个高贵祭司) 的后裔, 他自己也是祭司会的成员, 人家称他为欧泽尔大祭司。他是他那个时代最重要的显贵之一, 对犹太教的发展有深远影响。在以色列先知中, 他特别受尊敬。麦地那的犹太人和在哈德拉蒙特 (حَضَرْمَوْت, Hadarmaut) 的一个犹太教派相信他是安拉的儿子。拉比斯 (Rabbis) 把他的名字和几个重要的机构联系起来。里南 (Renan) 在他的 «以色列人民的历史» 一书的序言中评论说, 犹太教的正式创建时期可能只有从欧泽尔时代计算起。希伯来文学认为假如他们的经典不是已经由穆撒传达下来的话, 那么, 他可以称得起是这部经典的传达者。他和内赫米亚 (Nehemiah) 合作, 活到一百二十岁, 死在巴比伦尼亚 (Babylonia) (Jew. Enc. 和 Enc. Bib)。
a
2:117; 5:18; 10:69.
1190
Important Words:
عزیر (‘Uzair or Ezra) may be taken to have been derived in Arabic from عزر. They say عزرہ i.e. he prevented him or forbade him; he taught him the obligatory statutes or ordinances of God; he aided or assisted him; he strengthened him; he treated him with reverence or honour (Lane). Ezra (a Hebrew name), perhaps abbreviated from Azariah, meaning "Yahwe (God) helps," was a descendant of Seraiah, the high priest, and being himself a member of the priestly order, was known also as Ezra the Priest. He was one of the most important personages of his day and had far-reaching influence on the development of Judaism. He was especially honoured among the Prophets of Israel. In fact, he marks the spring time in the national history of Judaism and is regarded and quoted as the type of person most competent and learned in the Law. The Rabbis associate his name with several important institutions. Renan has remarked in the preface to his History of the People of Israel that the definite constitution of Judaism may be dated only from the time of Ezra. In Rabbinical literature Ezra was considered worthy of being, the vehicle of the Law, had it not been given through Moses. According to tradition he died at the age of 120 in Babylonia. He worked in close collaboration with Nehemiah. Ezra lived in the 5th century B.C. (Jew. Enc. & Enc. Bib.).
یضاھئون (they imitate) is derived from ضاھی which is derived from ضھی. They say ضاھاہ or ضاھاہ i.e. he resembled or conformed with him or it; he imitated him; he was or became gentle, tender or courteous to him. The well-known saying of the Holy Prophet اشد الناس عذابا یوم القیامة الذین یضاھئون خلق اللّٰه means, "The most severely punished of mankind on the Day of Judgement will be those who imitate (by what they make) the creation of God," e.g. sculptors, etc. (Lane).
قاتلھم اللّٰه (Allah’s curse be on them). قاتل is from the root قتل. They say قتله i.e. he killed him; or he rendered him as one killed; or he attempted to kill him; or he cut off all connections with him. قاتله means, he fought or warred against him, قاتله اللّٰه means, may God curse him; or may He drive him from His mercy (Lisan & Aqrab), The expression also means, may God make war against him, which cannot result except in such a one being destroyed (Mufradat). See also 2:62.
Commentary:
After having dealt at some length with the idolatrous beliefs and practices of the pagans of Arabia, the Quran proceeds in this verse to deal with the polytheistic beliefs and practices of Jews and Christians. Those of the Jews who lived in Medina looked upon Ezra as the son of God. Similarly, a sect of Jews living at Hadramaut in the south of Arabia believed him to be the son of God. The remnants of this sect continued to linger till the end of the fourth century A.H. (Qastalani & Dawud, Zahiri). As this doctrine of the Jews, which appears to be sectional, was a later innovation and did not subsist long, present Jewish sources make no mention of it, but that does not affect the real situation. Elsewhere the Quran says that the Israelites were rather free in attributing sons to God (5:19).
This verse also shows that these blasphemous doctrines were not taught to Christians and Jews by their Prophets but were later borrowed by them from pagan sources. Incidentally, this claim of the Quran constitutes a proof of its Divine origin, because here it states a fact which was not known to the world even two centuries ago and has been only recently brought to light by modern research. A study of the origins of the Christian Faith has now established the fact that Jews and Christians borrowed their later doctrines from Babylonian and Roman pagan sources.
The words, Allah’s curse be on them, when spoken by man signify only an imprecation but, when spoken by God, they imply a prophecy of the destruction of the person or persons about whom they are uttered.
b
2:117; 5:18; 10:69.
1176
‘Uzair or Ezra lived in the fifth century B.C. He was a descendant of Seraiah, the high priest, and, being himself a member of the priestly order, was known as Ezra, the Priest. He was one of the most important personages of his day and exercised a far-reaching influence on the development of Judaism. He was especially honoured among the Prophets of Israel. The Jews of Medina and a Jewish sect in Hadramaut believed him to be the son of God. The Rabbis associate his name with several important institutions. Renan has remarked in the preface to his History of the People of Israel that the definite constitution of Judaism may be dated only from the time of Ezra. In Rabbinical literature he was considered worthy of being the vehicle of the Law, had it not been already given through Moses. He worked in collaboration with Nehemiah and died at the age of 120 in Babylonia (Jew. Enc. & Enc. Bib.).
وَقُلِ ٱلْحَمْدُ لِلَّهِ ٱلَّذِى لَمْ يَتَّخِذْ وَلَدًا وَلَمْ يَكُن لَّهُۥ شَرِيكٌ فِى ٱلْمُلْكِ وَلَمْ يَكُن لَّهُۥ وَلِىٌّ مِّنَ ٱلذُّلِّ ۖ وَكَبِّرْهُ تَكْبِيرًۢا
18:5; 19:36, 93; 25:3; 72:4.
18:5; 19:36, 93; 25:3; 72:4.
18:5; 19:36, 93; 25:3; 72:4.
Commentary
This verse which is the last of the present Surah, contains an implied reference to the subject of اسراء (the Night Journey) mentioned in v. 2 of this chapter. It means to say that God would bring about the fulfilment of the promises implied in the Prophet’s Vision. The cause of Islam would triumph and idolatry would disappear from Arabia. This glorious triumph of Islam and the inglorious discomfiture of disbelief and idolatry would completely demolish the false doctrines of the Trinity and plurality of Godhead. The ultimate and complete defeat of these false doctrines, prophesied by an unknown and poor man of Mecca without means and power, at a time when there were no ostensible prospects of such a prophecy being fulfilled, would show that God Who had made this prophecy through His Prophet was the One True God Who had no son or partner.
e
18:5; 19:36, 93; 25:3; 72:4.
a
18:5; 19:36, 93; 25:3; 72:4.
2040
Commentary
This verse which is the last of the present Surah, contains an implied reference to the subject of اسراء (the Night Journey) mentioned in v. 2 of this chapter. It means to say that God would bring about the fulfilment of the promises implied in the Prophet’s Vision. The cause of Islam would triumph and idolatry would disappear from Arabia. This glorious triumph of Islam and the inglorious discomfiture of disbelief and idolatry would completely demolish the false doctrines of the Trinity and plurality of Godhead. The ultimate and complete defeat of these false doctrines, prophesied by an unknown and poor man of Mecca without means and power, at a time when there were no ostensible prospects of such a prophecy being fulfilled, would show that God Who had made this prophecy through His Prophet was the One True God Who had no son or partner.
d
18:5; 19:36, 93; 25:3; 72:4.
قَالَ إِنِّى عَبْدُ ٱللَّهِ ءَاتَىٰنِىَ ٱلْكِتَٰبَ وَجَعَلَنِى نَبِيًّا
Commentary:
"The Book" refers to the Torah and the verse signifies that God had given Jesus a special knowledge of the Torah which was denied to the elders and learned men of the Jews.
2175
Commentary:
"The Book" refers to the Torah and the verse signifies that God had given Jesus a special knowledge of the Torah which was denied to the elders and learned men of the Jews.
مَا كَانَ لِلَّهِ أَن يَتَّخِذَ مِن وَلَدٍ ۖ سُبْحَٰنَهُۥٓ ۚ إِذَا قَضَىٰٓ أَمْرًا فَإِنَّمَا يَقُولُ لَهُۥ كُن فَيَكُونُ
10:69; 17:112; 18:5; 19:89; 21:27; 25:3; 39:5.
基督教徒相信, 伊撒是安拉的儿子。他们是根据 «圣经» 称他为 “安拉的儿子” 这一设想而产生这一信念的。可是 «圣经» 中也有称呼其他人为 “安拉的儿子” 的。伊撒在这方面并没有什么特殊之处, 因此他不过是像称呼那些其他人那样的一个安拉的儿子 («路加» 20:36; «耶利米亚书» 31:9; «马太» 6:9; «约翰» 8:41和 «以弗所书» 4:6)。
在阿拉伯语中, كُنْ (Kun) 这个单词, 除了可以向一样东西说以外, 还可以用 来表达一个深切感到的愿望。有一次远征中, 穆圣的一个非常勇敢而忠实的伙伴阿布•卡撒马 (اَبُوْخَيْثَمَة, Abu Khaithamah) 恰巧不在。穆圣深切地感觉到他没在身旁。在战斗中, 他看见一个人从远处骑着马飞驰而来, 他就喊道: كُنْ اَبَا خَيْثَمَة (Kun Aba Khaithamah), 也就是说, 但愿那是阿布•卡撒马; 瞧! 真的是阿布•卡撒马 (حَلْبِيَّة, Halbiyyah)。因此, كُنْ (Kun) 这一单词可以意示, 当安拉想要一件事或东西成为现实时, 它就成为现实; 或者, 当安拉表达这样一个愿望时, 它就具体地出现在面前。这一单词并不支持这样的看法, 说灵魂和物质是和安拉永远并存的或自古就有的。
10:69; 17:112; 18:5; 19:89; 21:27; 25:3; 39:5.
Christians believe that Jesus was God’s son. They base this belief on the assumption that the Bible calls him "son of God." But in the Bible other persons have also been called or addressed as "sons of God." Jesus enjoys no special distinction in this respect and he is, therefore, no more a son of God than those persons who have also been addressed as such (Luke, 20: 36; Jer., 31: 9; Matt., 6: 9; John, 8: 41 & Ephes., 4: 6).
In the Arabic language the word Kun, besides being addressed to a thing, is also used to express a greatly felt desire. In an expedition the Holy Prophet’s very brave and loyal Companion, Abu Khaithamah happened to be absent. The Holy Prophet keenly felt his absence. When in the midst of the battle he saw from a great distance a rider coming to him at full speed, he exclaimed Kun Aba Khaithamah, i.e. would that it were Abu Khaithamah; and lo! it was really Abu Khaithamah (Halbiyyah). So the word Kun would signify that when God desires or intends a thing to come into being, it comes into being; or when God expresses such a desire it takes a concrete form. The word lends no support to the view that soul and matter are primeval or coeternal with God.
10:69; 17:112; 18:5; 19:89; 21:27; 25:3; 39:5.
Important Words:
ماکان للّٰه (It does not befit the Majesty of Allah). They say ماکان له i.e. (1) it does not befit him; behove him; it is inconsistent with his dignity; it is not proper for him; (2) it is beyond his power to do so. In the present verse ماکان للّٰه means, it is inconsistent with the Majesty of Allah or it does not befit His Holiness (Aqrab, Lane & Mufradat). See also 2:35.
Commentary:
The words ان یتخذ من ولد express two senses (a) that He should have a son; and (b) that He should adopt someone as His son. When it is inconsistent with God’s Majesty to adopt someone as His son, it is all the more repugnant to His Holiness and Glory to have a real son. These words repudiate the Christian belief, namely (i) that God has adopted Jesus as His son or (ii) that Jesus is God’s son.
Christians believe that Jesus was God’s son. The onus for proving such a manifestly absurd belief lies on them. They base this belief on the assumption that the Bible calls him the son of God. But in the Bible other persons have also been called or addressed as sons of God. Jesus enjoys no special prerogative in this respect and is therefore no more a son of God than those persons who have also been addressed as such.
The Bible says:
(a) "Neither can they die any more: for they are equal unto the angels; and are the children of God" (Luke 20: 36);
(b) "For I am a father to Israel, and Ephraim is my firstborn" (Jer. 31:9);
(c) "Our Father which art in heaven, hallowed be thy name" (Matt. 6:9);
(d) "For if you forgive men their trespasses your heavenly Father will also forgive you" (Matt. 6:14);
(e) "That your Father also which is in heaven may forgive you your trespasses" (Mark 11: 25);
(f) "Your Father knoweth that ye have need of these things" (Luke 12: 30);
(g) "We have one Father, even God" (John 8: 41);
(h) "One God and Father of all, who is above all, and through all, and in you all" (Ephes. 4:6);
(i) "Thus saith the Lord, Israel is my son, even my firstborn" (Exod. 4:22).
The Bible rather supports the Quranic statement, viz.it does not befit the Majesty of Allah to take unto Himself a son.He is the One Lord, God, Who has, or needs, no son.
It says:
(a) "Hear, O Israel: The Lord our God is one Lord" (Deut. 6:4);
(b) "I am the Lord, that is my name: and my glory will I not give to another, neither my praise to graven images" (Isa. 42:8);
(c) "Hear, O Israel; the Lord our God is one Lord" (Mark 12: 29);
(d) "To the only wise God our Saviour, be glory and majesty" (Jude 1: 25);
(e) "Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory forever and ever" (I Timothy 1: 17).
The verse under comment gives three reasons why God does not stand in need of a son:(1) if God were supposed to have a son, He must be subject to carnal desires and must have a wife to satisfy them; (2) He must be subject to decay and death because the procreation of species which the attribution of a son to God implies, is the characteristic of mortals; and (3) He must require a helper to assist Him in His work or to continue his work after His death. But God as represented by Islam is completely free from all these defects and therefore needs no son. In fact, the Christian dogma of sonship of Jesus is an insoluble riddle and beyond human comprehension. If Jesus is God’s son, then God will have to be admitted as incapable of carrying on the affairs of the universe alone and unaided, and therefore will have to be accepted as imperfect and defective. But because God is Perfect and All-Powerful, therefore He needs no son and no helper. Again, according to the Christian dogma each of the three deities, God, the Son, and the Holy Ghost, being perfect can and should carry on the work of the universe unaided and yet these three combine to do the thing which each one is able to accomplish by himself. This is absurd.
Those who are ignorant of Arabic language pretend to find in the word کن (be) a ground for their belief in the eternity and indestructibility of matter and soul. They argue in this way. This word shows that there had already existed something to which the order کن (be) was given. But in the Arabic language this word, besides being addressed to a thing, is also used to express a greatly felt desire. In an expedition the Holy Prophet’s very brave and loyal companion, Abu Khaithamah happened to be absent. The Prophet keenly felt his absence. When in the midst of the battle he saw from a great distance a rider coming to him at full speed he exclaimed کن ابا خیثمة i.e. would that it were Abu Khaithamah; and lo! it was really Abu Khaithamah (Halbiyyah). So an Arab would use the word کن when he would passionately desire a thing to happen.
According to this sense of کن the expression کن فیکون would mean that when God desires or intends that a thing should be, it comes into being or that when God expresses a desire it takes a concrete form. The words lend no support to the view that soul and matter are primeval or eternal. See also 2:117-118.
c
10:69; 17:112; 18:5; 19:89; 21:27; 25:3; 39:5.
802
基督教徒相信, 伊撒是安拉的儿子。他们是根据 «圣经» 称他为 “安拉的儿子” 这一设想而产生这一信念的。可是 «圣经» 中也有称呼其他人为 “安拉的儿子” 的。伊撒在这方面并没有什么特殊之处, 因此他不过是像称呼那些其他人那样的一个安拉的儿子 («路加» 20:36; «耶利米亚书» 31:9; «马太» 6:9; «约翰» 8:41和 «以弗所书» 4:6)。
803
在阿拉伯语中, كُنْ (Kun) 这个单词, 除了可以向一样东西说以外, 还可以用 来表达一个深切感到的愿望。有一次远征中, 穆圣的一个非常勇敢而忠实的伙伴阿布•卡撒马 (اَبُوْخَيْثَمَة, Abu Khaithamah) 恰巧不在。穆圣深切地感觉到他没在身旁。在战斗中, 他看见一个人从远处骑着马飞驰而来, 他就喊道: كُنْ اَبَا خَيْثَمَة (Kun Aba Khaithamah), 也就是说, 但愿那是阿布•卡撒马; 瞧! 真的是阿布•卡撒马 (حَلْبِيَّة, Halbiyyah)。因此, كُنْ (Kun) 这一单词可以意示, 当安拉想要一件事或东西成为现实时, 它就成为现实; 或者, 当安拉表达这样一个愿望时, 它就具体地出现在面前。这一单词并不支持这样的看法, 说灵魂和物质是和安拉永远并存的或自古就有的。
a
10:69; 17:112; 18:5; 19:89; 21:27; 25:3; 39:5.
2180
Important Words:
ماکان للّٰه (It does not befit the Majesty of Allah). They say ماکان له i.e. (1) it does not befit him; behove him; it is inconsistent with his dignity; it is not proper for him; (2) it is beyond his power to do so. In the present verse ماکان للّٰه means, it is inconsistent with the Majesty of Allah or it does not befit His Holiness (Aqrab, Lane & Mufradat). See also 2:35.
Commentary:
The words ان یتخذ من ولد express two senses (a) that He should have a son; and (b) that He should adopt someone as His son. When it is inconsistent with God’s Majesty to adopt someone as His son, it is all the more repugnant to His Holiness and Glory to have a real son. These words repudiate the Christian belief, namely (i) that God has adopted Jesus as His son or (ii) that Jesus is God’s son.
Christians believe that Jesus was God’s son. The onus for proving such a manifestly absurd belief lies on them. They base this belief on the assumption that the Bible calls him the son of God. But in the Bible other persons have also been called or addressed as sons of God. Jesus enjoys no special prerogative in this respect and is therefore no more a son of God than those persons who have also been addressed as such.
The Bible says:
(a) "Neither can they die any more: for they are equal unto the angels; and are the children of God" (Luke 20: 36);
(b) "For I am a father to Israel, and Ephraim is my firstborn" (Jer. 31:9);
(c) "Our Father which art in heaven, hallowed be thy name" (Matt. 6:9);
(d) "For if you forgive men their trespasses your heavenly Father will also forgive you" (Matt. 6:14);
(e) "That your Father also which is in heaven may forgive you your trespasses" (Mark 11: 25);
(f) "Your Father knoweth that ye have need of these things" (Luke 12: 30);
(g) "We have one Father, even God" (John 8: 41);
(h) "One God and Father of all, who is above all, and through all, and in you all" (Ephes. 4:6);
(i) "Thus saith the Lord, Israel is my son, even my firstborn" (Exod. 4:22).
The Bible rather supports the Quranic statement, viz.it does not befit the Majesty of Allah to take unto Himself a son.He is the One Lord, God, Who has, or needs, no son.
It says:
(a) "Hear, O Israel: The Lord our God is one Lord" (Deut. 6:4);
(b) "I am the Lord, that is my name: and my glory will I not give to another, neither my praise to graven images" (Isa. 42:8);
(c) "Hear, O Israel; the Lord our God is one Lord" (Mark 12: 29);
(d) "To the only wise God our Saviour, be glory and majesty" (Jude 1: 25);
(e) "Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory forever and ever" (I Timothy 1: 17).
The verse under comment gives three reasons why God does not stand in need of a son:(1) if God were supposed to have a son, He must be subject to carnal desires and must have a wife to satisfy them; (2) He must be subject to decay and death because the procreation of species which the attribution of a son to God implies, is the characteristic of mortals; and (3) He must require a helper to assist Him in His work or to continue his work after His death. But God as represented by Islam is completely free from all these defects and therefore needs no son. In fact, the Christian dogma of sonship of Jesus is an insoluble riddle and beyond human comprehension. If Jesus is God’s son, then God will have to be admitted as incapable of carrying on the affairs of the universe alone and unaided, and therefore will have to be accepted as imperfect and defective. But because God is Perfect and All-Powerful, therefore He needs no son and no helper. Again, according to the Christian dogma each of the three deities, God, the Son, and the Holy Ghost, being perfect can and should carry on the work of the universe unaided and yet these three combine to do the thing which each one is able to accomplish by himself. This is absurd.
Those who are ignorant of Arabic language pretend to find in the word کن (be) a ground for their belief in the eternity and indestructibility of matter and soul. They argue in this way. This word shows that there had already existed something to which the order کن (be) was given. But in the Arabic language this word, besides being addressed to a thing, is also used to express a greatly felt desire. In an expedition the Holy Prophet’s very brave and loyal companion, Abu Khaithamah happened to be absent. The Prophet keenly felt his absence. When in the midst of the battle he saw from a great distance a rider coming to him at full speed he exclaimed کن ابا خیثمة i.e. would that it were Abu Khaithamah; and lo! it was really Abu Khaithamah (Halbiyyah). So an Arab would use the word کن when he would passionately desire a thing to happen.
According to this sense of کن the expression کن فیکون would mean that when God desires or intends that a thing should be, it comes into being or that when God expresses a desire it takes a concrete form. The words lend no support to the view that soul and matter are primeval or eternal. See also 2:117-118.
a
10:69; 17:112; 18:5; 19:89; 21:27; 25:3; 39:5.
1769
Christians believe that Jesus was God’s son. They base this belief on the assumption that the Bible calls him "son of God." But in the Bible other persons have also been called or addressed as "sons of God." Jesus enjoys no special distinction in this respect and he is, therefore, no more a son of God than those persons who have also been addressed as such (Luke, 20: 36; Jer., 31: 9; Matt., 6: 9; John, 8: 41 & Ephes., 4: 6).
1770
In the Arabic language the word Kun, besides being addressed to a thing, is also used to express a greatly felt desire. In an expedition the Holy Prophet’s very brave and loyal Companion, Abu Khaithamah happened to be absent. The Holy Prophet keenly felt his absence. When in the midst of the battle he saw from a great distance a rider coming to him at full speed, he exclaimed Kun Aba Khaithamah, i.e. would that it were Abu Khaithamah; and lo! it was really Abu Khaithamah (Halbiyyah). So the word Kun would signify that when God desires or intends a thing to come into being, it comes into being; or when God expresses such a desire it takes a concrete form. The word lends no support to the view that soul and matter are primeval or coeternal with God.
تَكَادُ ٱلسَّمَٰوَٰتُ يَتَفَطَّرْنَ مِنْهُ وَتَنشَقُّ ٱلْأَرْضُ وَتَخِرُّ ٱلْجِبَالُ هَدًّا
The dogma that Jesus is the son of God is so hideous that the heavens, the earth and the mountains might well break into pieces and fall asunder at its enormity. The belief is repugnant to heavenly beings (As-Samawat) because it is against Divine attributes and against all that they stand for. It is revolting for human beings living on the earth (al-Ard), because it offends against the dictates of human nature and man’s intellect and reason recoil in sheer disgust from it. Men of high and noble ideals such as Divine Prophets and God’s Elect (al-Jibal) also deny and denounce it because the idea that man should stand in need of the vicarious sacrifice of anybody for the attainment of salvation and a high moral status runs counter to their own spiritual experience.
Commentary:
The verse means to say that the dogma that Jesus is the son of God is so hideous that the heavens, the earth and the mountains might well break into pieces and fall asunder at the enormity of this idea. The belief is repugnant to heavenly beings because it is against Divine attributes and against all that they stand for. It is revolting for human beings living on the earth because it offends against the dictates of human nature and man’s intellect and reason recoil in sheer disgust from it. Men of high and noble ideals such as Divine Prophets and God’s Elect also deny and denounce it because the idea that man should stand in need of the vicarious sacrifice of anybody for the attainment of salvation and a high moral status runs counter to their own spiritual experience. The doctrine of Atonement is dependent on and is inseparably connected with belief in the sonship of Jesus and bars the door to all moral and spiritual advancement and attainment of high and noble ideals and condemns man to undeserved moral degradation. In short, the doctrine that Jesus is son of God is against all that is sane, sound and sensible.
2230
Commentary:
The verse means to say that the dogma that Jesus is the son of God is so hideous that the heavens, the earth and the mountains might well break into pieces and fall asunder at the enormity of this idea. The belief is repugnant to heavenly beings because it is against Divine attributes and against all that they stand for. It is revolting for human beings living on the earth because it offends against the dictates of human nature and man’s intellect and reason recoil in sheer disgust from it. Men of high and noble ideals such as Divine Prophets and God’s Elect also deny and denounce it because the idea that man should stand in need of the vicarious sacrifice of anybody for the attainment of salvation and a high moral status runs counter to their own spiritual experience. The doctrine of Atonement is dependent on and is inseparably connected with belief in the sonship of Jesus and bars the door to all moral and spiritual advancement and attainment of high and noble ideals and condemns man to undeserved moral degradation. In short, the doctrine that Jesus is son of God is against all that is sane, sound and sensible.
1802
The dogma that Jesus is the son of God is so hideous that the heavens, the earth and the mountains might well break into pieces and fall asunder at its enormity. The belief is repugnant to heavenly beings (As-Samawat) because it is against Divine attributes and against all that they stand for. It is revolting for human beings living on the earth (al-Ard), because it offends against the dictates of human nature and man’s intellect and reason recoil in sheer disgust from it. Men of high and noble ideals such as Divine Prophets and God’s Elect (al-Jibal) also deny and denounce it because the idea that man should stand in need of the vicarious sacrifice of anybody for the attainment of salvation and a high moral status runs counter to their own spiritual experience.
أَن دَعَوْا۟ لِلرَّحْمَٰنِ وَلَدًا