سِحْرٌ مُّبِينٌ
Appears 8 times in Quran
Occurrences in Quran
Found 8 verses containing "سِحْرٌ مُّبِينٌ".
إِذْ قَالَ ٱللَّهُ يَٰعِيسَى ٱبْنَ مَرْيَمَ ٱذْكُرْ نِعْمَتِى عَلَيْكَ وَعَلَىٰ وَٰلِدَتِكَ إِذْ أَيَّدتُّكَ بِرُوحِ ٱلْقُدُسِ تُكَلِّمُ ٱلنَّاسَ فِى ٱلْمَهْدِ وَكَهْلًا ۖ وَإِذْ عَلَّمْتُكَ ٱلْكِتَٰبَ وَٱلْحِكْمَةَ وَٱلتَّوْرَىٰةَ وَٱلْإِنجِيلَ ۖ وَإِذْ تَخْلُقُ مِنَ ٱلطِّينِ كَهَيْـَٔةِ ٱلطَّيْرِ بِإِذْنِى فَتَنفُخُ فِيهَا فَتَكُونُ طَيْرًۢا بِإِذْنِى ۖ وَتُبْرِئُ ٱلْأَكْمَهَ وَٱلْأَبْرَصَ بِإِذْنِى ۖ وَإِذْ تُخْرِجُ ٱلْمَوْتَىٰ بِإِذْنِى ۖ وَإِذْ كَفَفْتُ بَنِىٓ إِسْرَٰٓءِيلَ عَنكَ إِذْ جِئْتَهُم بِٱلْبَيِّنَٰتِ فَقَالَ ٱلَّذِينَ كَفَرُوا۟ مِنْهُمْ إِنْ هَٰذَآ إِلَّا سِحْرٌ مُّبِينٌ
3:49.
3:50.
2:88; 2:254.
3:47.
在摇篮里讲话这个动作意指在童年时期讲智慧和孝顺的话。伊撒讲这种话反映他对他母亲的极大的信任。玛尔彦自己是一个贤慧和虔诚的妇女, 把伊撒扶养成为聪明和孝顺的孩子。在成熟之年说的言语, 表明不仅玛尔彦是一个虔诚的女人, 而伊撒也是一个正义的男子汉。因此, 即使他在中年, 不再直接受他母亲的影响, 他讲的话还是充满智慧而虔诚的。
这指的是犹太人企图将伊撒钉死在十字架上, 而安拉把他从十字架上解救下来。
یعنی جس طرح پرندہ انڈے سی کر بچے نکالتا ہے۔ اسی طرح تُو بھی انسانوں میں سے روحانی قابلیت کے لوگوں کو اپنی تربیت میں لے کر ایک دن اس قابل بنا دیتا تھا کہ وہ خداتعالیٰ کی طرف روحانی پرواز کرنے لگ جائیں۔
مفسرین کہتے ہیں‘ اس آیت سے ثابت ہے کہ مسیحؑ خداتعالیٰ کی طرح پرندے پیدا کرتے تھے۔ حالانکہ آیت کے الفاظ یہ ہیں کہ تو پرندوں کی طرح پیدا کرتا ہے اور پرندے مٹی کے جانور بنا کر ان میں پھونک مار کر ان کو زندہ نہیں کیا کرتے۔ بلکہ انڈے دیکر ان پر بیٹھتے ہیں اور گرم کرکے ان میں سے بچے نکالتے ہیں۔ اسی طرح مسیحؑ کرتا تھا کہ طینی صفت لوگوں کو چن کر ان کی تربیت کرتا تھا اور اپنے کلام سے ان کو گرمی پہنچاتا تھا یہاں تک کہ وہ بے جان انسان روحانی انسان بن جاتے تھے اور سب نبی ہی ایسا کرتے ہیں مسیحؑ کی اس میں کوئی خصوصیت نہیں۔
دیکھئے نوٹ سورہ آل عمران آیت نمبر۵۰۔
مفسرین کہتے ہیں کہ اس سے ثابت ہوتا ہے مسیح مُردے زندہ کرتے تھے حالانکہ قرآن کریم میں صاف لکھا ہے کہ مُردے سوائے خداتعالیٰ کے کوئی زندہ نہیں کرتا۔ چنانچہ اللہ تعالیٰ فرماتا ہے لَآ اِلٰـہَ اِلَّا ھُوَ یُحْیٖ وَ یُمِیْتُ رَبُّکُمْ وَ رَبُّ اٰبَآءِ کُمُ الْاَوَّلِیْنَ (الدخان: ۹)کہ خداتعالیٰ کے سوا تمہارا کوئی معبودنہیں وہی زندہ بھی کرتا ہے اور مارتا بھی ہے اور وہ تمہارا بھی رب ہے اور تمہارے باپ دادوں کا بھی رب تھا۔ اسی طرح فرماتا ہے اَمِ اتَّخَذُوْا مِنْ دُوْنِہٖ اَوْلِیَآءَ فَاللّٰہُ ھُوَ الْوَلِیُّ وَ ھُوَ یُحْیِ الْمَوْتٰی وَھُوَ عَلٰی کُلِّ شَیْئٍ ق
اس سے صاف ثابت ہے کہ یہودی مسیحؑ کو صلیب پر مارنے میں کامیاب نہیں ہوئے تھے۔ مفسرین کی رائے کے مطابق اس کے یہ معنے کرنا کہ کسی اور شخص کی شکل بدل کر مسیح کی جگہ صلیب پر لٹکا دیا گیا تھا مضحکہ خیز خیال ہے۔ اگر کسی شخص کو شکل بدل کر لٹکا دیا گیا تھا تو پھر یہودی سچے ہوئے کیونکہ وہ تو یہی سمجھتے تھے کہ ہم نے مسیحؑ کو صلیب پر لٹکا دیا ہے اور وہ اس پر مر گیا ہے۔ پھر اس آیت کی وہ تو تصدیق نہیں کر سکتے۔ بعض لوگوں کو یہاں دھوکہ لگتا ہے کہ ایسے تمام الفاظ مسیحؑ کی نسبت کیوں استعمال کیے جاتے ہیں۔ اس کا جواب یہ ہے کہ مسیحؑ کی نسبت یہ پیشگوئی تھی کہ وہ تمثیلوں میں باتیں کرے گا۔ (متی ب
5:12.
2:88; 2:254.
3:49.
3:50.
The act of speaking in the cradle signifies speaking words of wisdom and piety in childhood. This sort of speaking by Jesus reflected great credit on his mother, who, herself being a wise and pious lady, brought him up as a wise and pious child. And the speaking of good words in middle age shows that not only was Mary a pious woman, but Jesus too was a righteous man so that even when he was of middle age and was no longer under the direct influence of his mother, he spoke words of piety and wisdom. See also {418}.
See {420D} and {420E}.
The reference is to the attempts of Jews to kill Jesus on the cross from which God delivered him.
2:88; 2:254.
3:47.
3:49.
3:50.
5:12.
Commentary:
In the clause, thou didst speak to the people in the cradle and when of middle age, the act of speaking in the cradle signifies speaking words of wisdom and piety in childhood. This sort of speaking on the part of Jesus reflected great credit on his mother, who, herself being wise and pious, brought him up as a wise and pious child. And the speaking of good words in middle age shows that not only was Mary a pious woman, but Jesus, too, was a righteous man so that even when he was of middle age and was no longer under the direct influence of his mother, he spoke words of piety and wisdom to men. See also 3:47 & 3:49, 50, where similar works of Jesus, i.e. the creation of birds and the quickening of the dead, etc. have been discussed.
Protection similar to that alluded to in the latter part of this verse in the words, I restrained the Children of Israel from putting thee to death, was promised to the Holy Prophet as well (5:68). This promise met with a remarkable fulfilment. Though, even at Mecca, his life was in constant danger, at Medina that danger very much increased. The Holy Prophet led many expeditions in person and several attempts were made on his life. At Uhud, he was severely wounded and at Hunain he was left alone among a large host of bloodthirsty archers. Yet amidst all these dangers he remained safe, and after having triumphed over his enemies, passed away peacefully in his house at Medina. The reference in the present verse is to the attempts of the Jews to kill Jesus on the cross, from which—accursed death—God delivered him. The words, I restrained the Children of Israel, should not, however, be understood to mean that Jesus suffered even no persecution at the hands of his enemies. A similar expression has been used with regard to early Muslims in the Quran (5:12), but it is a well-known fact that they had to pass through grievous trials and tribulations. The expression thus only means that the enemy will fail to kill Jesus, whom God will protect from being destroyed.
a
3:49.
b
3:50.
c
2:88; 2:254.
d
3:47.
400
在摇篮里讲话这个动作意指在童年时期讲智慧和孝顺的话。伊撒讲这种话反映他对他母亲的极大的信任。玛尔彦自己是一个贤慧和虔诚的妇女, 把伊撒扶养成为聪明和孝顺的孩子。在成熟之年说的言语, 表明不仅玛尔彦是一个虔诚的女人, 而伊撒也是一个正义的男子汉。因此, 即使他在中年, 不再直接受他母亲的影响, 他讲的话还是充满智慧而虔诚的。
401
这指的是犹太人企图将伊撒钉死在十字架上, 而安拉把他从十字架上解救下来。
1
یعنی جس طرح پرندہ انڈے سی کر بچے نکالتا ہے۔ اسی طرح تُو بھی انسانوں میں سے روحانی قابلیت کے لوگوں کو اپنی تربیت میں لے کر ایک دن اس قابل بنا دیتا تھا کہ وہ خداتعالیٰ کی طرف روحانی پرواز کرنے لگ جائیں۔
2
مفسرین کہتے ہیں‘ اس آیت سے ثابت ہے کہ مسیحؑ خداتعالیٰ کی طرح پرندے پیدا کرتے تھے۔ حالانکہ آیت کے الفاظ یہ ہیں کہ تو پرندوں کی طرح پیدا کرتا ہے اور پرندے مٹی کے جانور بنا کر ان میں پھونک مار کر ان کو زندہ نہیں کیا کرتے۔ بلکہ انڈے دیکر ان پر بیٹھتے ہیں اور گرم کرکے ان میں سے بچے نکالتے ہیں۔ اسی طرح مسیحؑ کرتا تھا کہ طینی صفت لوگوں کو چن کر ان کی تربیت کرتا تھا اور اپنے کلام سے ان کو گرمی پہنچاتا تھا یہاں تک کہ وہ بے جان انسان روحانی انسان بن جاتے تھے اور سب نبی ہی ایسا کرتے ہیں مسیحؑ کی اس میں کوئی خصوصیت نہیں۔
3
دیکھئے نوٹ سورہ آل عمران آیت نمبر۵۰۔
4
مفسرین کہتے ہیں کہ اس سے ثابت ہوتا ہے مسیح مُردے زندہ کرتے تھے حالانکہ قرآن کریم میں صاف لکھا ہے کہ مُردے سوائے خداتعالیٰ کے کوئی زندہ نہیں کرتا۔ چنانچہ اللہ تعالیٰ فرماتا ہے لَآ اِلٰـہَ اِلَّا ھُوَ یُحْیٖ وَ یُمِیْتُ رَبُّکُمْ وَ رَبُّ اٰبَآءِ کُمُ الْاَوَّلِیْنَ (الدخان: ۹)کہ خداتعالیٰ کے سوا تمہارا کوئی معبودنہیں وہی زندہ بھی کرتا ہے اور مارتا بھی ہے اور وہ تمہارا بھی رب ہے اور تمہارے باپ دادوں کا بھی رب تھا۔ اسی طرح فرماتا ہے اَمِ اتَّخَذُوْا مِنْ دُوْنِہٖ اَوْلِیَآءَ فَاللّٰہُ ھُوَ الْوَلِیُّ وَ ھُوَ یُحْیِ الْمَوْتٰی وَھُوَ عَلٰی کُلِّ شَیْئٍ ق
5
اس سے صاف ثابت ہے کہ یہودی مسیحؑ کو صلیب پر مارنے میں کامیاب نہیں ہوئے تھے۔ مفسرین کی رائے کے مطابق اس کے یہ معنے کرنا کہ کسی اور شخص کی شکل بدل کر مسیح کی جگہ صلیب پر لٹکا دیا گیا تھا مضحکہ خیز خیال ہے۔ اگر کسی شخص کو شکل بدل کر لٹکا دیا گیا تھا تو پھر یہودی سچے ہوئے کیونکہ وہ تو یہی سمجھتے تھے کہ ہم نے مسیحؑ کو صلیب پر لٹکا دیا ہے اور وہ اس پر مر گیا ہے۔ پھر اس آیت کی وہ تو تصدیق نہیں کر سکتے۔ بعض لوگوں کو یہاں دھوکہ لگتا ہے کہ ایسے تمام الفاظ مسیحؑ کی نسبت کیوں استعمال کیے جاتے ہیں۔ اس کا جواب یہ ہے کہ مسیحؑ کی نسبت یہ پیشگوئی تھی کہ وہ تمثیلوں میں باتیں کرے گا۔ (متی ب
a
2:88; 2:254.
b
3:47.
c
3:49.
d
3:50.
e
5:12.
738
Commentary:
In the clause, thou didst speak to the people in the cradle and when of middle age, the act of speaking in the cradle signifies speaking words of wisdom and piety in childhood. This sort of speaking on the part of Jesus reflected great credit on his mother, who, herself being wise and pious, brought him up as a wise and pious child. And the speaking of good words in middle age shows that not only was Mary a pious woman, but Jesus, too, was a righteous man so that even when he was of middle age and was no longer under the direct influence of his mother, he spoke words of piety and wisdom to men. See also 3:47 & 3:49, 50, where similar works of Jesus, i.e. the creation of birds and the quickening of the dead, etc. have been discussed.
Protection similar to that alluded to in the latter part of this verse in the words, I restrained the Children of Israel from putting thee to death, was promised to the Holy Prophet as well (5:68). This promise met with a remarkable fulfilment. Though, even at Mecca, his life was in constant danger, at Medina that danger very much increased. The Holy Prophet led many expeditions in person and several attempts were made on his life. At Uhud, he was severely wounded and at Hunain he was left alone among a large host of bloodthirsty archers. Yet amidst all these dangers he remained safe, and after having triumphed over his enemies, passed away peacefully in his house at Medina. The reference in the present verse is to the attempts of the Jews to kill Jesus on the cross, from which—accursed death—God delivered him. The words, I restrained the Children of Israel, should not, however, be understood to mean that Jesus suffered even no persecution at the hands of his enemies. A similar expression has been used with regard to early Muslims in the Quran (5:12), but it is a well-known fact that they had to pass through grievous trials and tribulations. The expression thus only means that the enemy will fail to kill Jesus, whom God will protect from being destroyed.
a
5:12.
b
2:88; 2:254.
d
3:49.
e
3:50.
804
The act of speaking in the cradle signifies speaking words of wisdom and piety in childhood. This sort of speaking by Jesus reflected great credit on his mother, who, herself being a wise and pious lady, brought him up as a wise and pious child. And the speaking of good words in middle age shows that not only was Mary a pious woman, but Jesus too was a righteous man so that even when he was of middle age and was no longer under the direct influence of his mother, he spoke words of piety and wisdom. See also {418}.
805
See {420D} and {420E}.
806
The reference is to the attempts of Jews to kill Jesus on the cross from which God delivered him.
وَلَوْ نَزَّلْنَا عَلَيْكَ كِتَٰبًا فِى قِرْطَاسٍ فَلَمَسُوهُ بِأَيْدِيهِمْ لَقَالَ ٱلَّذِينَ كَفَرُوٓا۟ إِنْ هَٰذَآ إِلَّا سِحْرٌ مُّبِينٌ
They had made sure that it was a heavenly and not an earthly thing.
Important Words:
قرطاس (parchment) means paper; a roll or scroll of paper; anything one writes upon; a writing or book; a butt or target (Lane).
Commentary:
The words, and they had felt it with their hands, mean, "and they had made sure that it was a heavenly thing and not an earthly one". The words also embody a beautiful allusion to the spiritual blindness of the people. Being blind, they cannot see; so they have to feel with their hands.
The verse signifies that when a man gives himself up to doubting, nothing, however clear and manifest, can convince him.
755
Important Words:
قرطاس (parchment) means paper; a roll or scroll of paper; anything one writes upon; a writing or book; a butt or target (Lane).
Commentary:
The words, and they had felt it with their hands, mean, "and they had made sure that it was a heavenly thing and not an earthly one". The words also embody a beautiful allusion to the spiritual blindness of the people. Being blind, they cannot see; so they have to feel with their hands.
The verse signifies that when a man gives himself up to doubting, nothing, however clear and manifest, can convince him.
825
They had made sure that it was a heavenly and not an earthly thing.
وَهُوَ ٱلَّذِى خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ فِى سِتَّةِ أَيَّامٍ وَكَانَ عَرْشُهُۥ عَلَى ٱلْمَآءِ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا ۗ وَلَئِن قُلْتَ إِنَّكُم مَّبْعُوثُونَ مِنۢ بَعْدِ ٱلْمَوْتِ لَيَقُولَنَّ ٱلَّذِينَ كَفَرُوٓا۟ إِنْ هَٰذَآ إِلَّا سِحْرٌ مُّبِينٌ
7:55; 10:4; 25:60.
5:49; 6:166; 67:3.
见注释 497。
因为 «古兰经» 中反复地把水描写成一切生命的源泉(21:31; 25:55; 77:21和86:7), “他的帝位奠立在水上” 这些字意指, 安拉伟大的常德表现在有生命的创造物, 首先是一切创造物的顶点的人类方面。这些字也可意味着, 安拉的常德依靠在 «古兰经» 几处经文中比作水的安拉的言语来表现出来。在 “你们死后一定还有复生” 这些字中, 指出这一创造体系本身表明人类死后还会有一种生命。因为安拉创造这样广大的宇宙, 其中有一种具有意志力和独立意志的创造物生活着, 清楚地表明创造那种生物是要他们为一个伟大宗旨而服务的。可是活在这个世界上的时间是短促的, 受考验的时间也是暂短的, 因此, 在暂短的考验住所之后, 人类必须过渡到他长期即永恒的 (赏罚) 回报的居住地方去。
عرش سے مراد حکومت یا اس کا اصول ہوتا ہے اور پانی کا لفظ قرآن کریم میں وحی کے لئے بولا جاتا ہے۔ پس آیت کا مطلب یہ ہوا کہ خداتعالیٰ کا اصول حکومت وحی کے ذریعہ اپنے احکام جاری کرنا ہے۔ نہ یہ کہ مادی پانی پر اس کا کوئی مادی عرش یا تخت رکھا ہوا ہے۔ اس کی نسبت تو آتا ہے کہ لَیْسَ کَمِثْلِہٖ شَیْئٌ یعنی کوئی چیز بھی اس کے مشابہ نہیں۔ پس مادیات پر اس کا قیاس کرنا درست نہیں۔
7:55; 10:4; 25:60.
5:49; 6:166; 67:3.
See {984}.
As water has been repeatedly described in the Qur’an as the source of all life (21:31; 25:55; 77:21 & 86:7), the words, His throne rests on water, signify that the great Divine attributes find their manifestation through living creatures, above all through man, who is the culminating point of all creation. These words may also mean that the attributes of God depend for their manifestation on His Word which has been compared to water at several places in the Qur’an. In the words, you shall surely be raised after death, it is pointed out that this system of creation itself shows that man should have a life after death, for the creation of such a vast universe in which a being with volition and independent will should live, makes it clear that the creation of that being is intended to serve a great purpose. But the life of this world is short-lived, a temporary existence of tests and trials so that, after this temporary abode of tests and trials man must pass on to his permanent or eternal abod
7:55; 10:4; 25:60.
5:49; 6:166; 67:3.
Commentary:
This verse reminds us how God has created things by a gradual process of evolution to bring man into existence and to make provision for his progress. This gradual process of evolution has culminated in the creation of man. This shows that the real object of the creation of the whole universe was that man should come into being. Man is the real object of the creation of the universe because he has been endowed with an unlimited capacity for spiritual progress. It is, therefore, inconceivable that God, having endowed man with unlimited powers, should have neglected to provide means for his unending spiritual growth and development. For an explanation of the expression ستة ایام (six periods) see 7:55 and 10:4.
As water has been repeatedly described in the Quran as the source of all life (see 21:31; 25:55; 77:21 and 86:7) the words, His Throne rests on water, signify that all the great attributes of God have found their manifestation through "life" (i.e. living creatures) and above all through man, who is the culminating point of all life. The words that follow, viz. that He might prove you to know which of you is best in conduct, also corroborate the above explanation; otherwise, how can the works of man be tested by the resting of the Throne of God on material water? Indeed the passage can bear no other interpretation than this that it is through living creatures that God’s attributes are manifested and that God desires to see who benefits most by His attributes.
The words, His Throne rests on water, may also mean that the attributes of God are dependent for their manifestation on His word, which has been compared at several places in the Quran to water. Water stands, therefore, here for "the Word of God" and the verse means that God has bound up the manifestation of His attributes with His Word, which indeed is the source of all spiritual life. This subject is further explained in 58:22 where it is laid down that God’s Messengers on whom His word descends and their followers who benefit by the Divine Word are granted power and dominion over their enemies.
The verse may also be said to embody what may be called the Islamic theory of evolution. In this case، the word کان(is) will be rendered as "was" (for which see 2:35) and the verse would mean that God placed His Throne on water, viz. on the manifestation of life in this universe, so that the capacities of various animals might be compared and it might eventually become evident which of them deserved to be the aim and end of the whole of creation. In fact, the real and ultimate object of God in creating life was to bring into existence a being who might prove to be the best and highest manifestation of life fit to receive the impress of his Maker. This shows that the creation of man who was to prove the best of all creation, took place in the last cycle of life. Thus, although Islam does not accept the theory of evolution as commonly understood—that man is a development of a lower animal––yet it does teach that the creation of man formed the culminating point in the creation of life which began with the lower form of life and ended with the higher one, finding its consummation in man, and that this system of creation was from the very beginning intended to lead finally to the creation of man.
It is pointed out in the words, You shall surely be raised after death, that this system of creation itself shows that man should have a second life after death, for the creation of such a vast universe in which a being with a volition and independent will should live, makes it clear that the creation of that being is intended to serve a great purpose. But the life of this world is short-lived, a temporary place of tests and trials like the examination hall, over which hangs a veil of mystery and doubts, so much so that even the existence of God is sometimes denied. All this goes to prove beyond reasonable doubt that after this temporary abode of tests and trials man must pass on to his permanent or eternal abode of recompense. Hence (the verse says) how strange it is that, when people are told that creation has passed through a gradual process of development they readily admit it (even atheists accept the evolution theory) but when they are told what is but the natural sequence of this process, viz. that the life of man cannot come to a stop in this world, but must continue into another and higher life after death, they deny it.
c
7:55; 10:4; 25:60.
d
5:49; 6:166; 67:3.
608
见注释 497。
609
因为 «古兰经» 中反复地把水描写成一切生命的源泉(21:31; 25:55; 77:21和86:7), “他的帝位奠立在水上” 这些字意指, 安拉伟大的常德表现在有生命的创造物, 首先是一切创造物的顶点的人类方面。这些字也可意味着, 安拉的常德依靠在 «古兰经» 几处经文中比作水的安拉的言语来表现出来。在 “你们死后一定还有复生” 这些字中, 指出这一创造体系本身表明人类死后还会有一种生命。因为安拉创造这样广大的宇宙, 其中有一种具有意志力和独立意志的创造物生活着, 清楚地表明创造那种生物是要他们为一个伟大宗旨而服务的。可是活在这个世界上的时间是短促的, 受考验的时间也是暂短的, 因此, 在暂短的考验住所之后, 人类必须过渡到他长期即永恒的 (赏罚) 回报的居住地方去。
4
عرش سے مراد حکومت یا اس کا اصول ہوتا ہے اور پانی کا لفظ قرآن کریم میں وحی کے لئے بولا جاتا ہے۔ پس آیت کا مطلب یہ ہوا کہ خداتعالیٰ کا اصول حکومت وحی کے ذریعہ اپنے احکام جاری کرنا ہے۔ نہ یہ کہ مادی پانی پر اس کا کوئی مادی عرش یا تخت رکھا ہوا ہے۔ اس کی نسبت تو آتا ہے کہ لَیْسَ کَمِثْلِہٖ شَیْئٌ یعنی کوئی چیز بھی اس کے مشابہ نہیں۔ پس مادیات پر اس کا قیاس کرنا درست نہیں۔
a
7:55; 10:4; 25:60.
b
5:49; 6:166; 67:3.
1389
Commentary:
This verse reminds us how God has created things by a gradual process of evolution to bring man into existence and to make provision for his progress. This gradual process of evolution has culminated in the creation of man. This shows that the real object of the creation of the whole universe was that man should come into being. Man is the real object of the creation of the universe because he has been endowed with an unlimited capacity for spiritual progress. It is, therefore, inconceivable that God, having endowed man with unlimited powers, should have neglected to provide means for his unending spiritual growth and development. For an explanation of the expression ستة ایام (six periods) see 7:55 and 10:4.
As water has been repeatedly described in the Quran as the source of all life (see 21:31; 25:55; 77:21 and 86:7) the words, His Throne rests on water, signify that all the great attributes of God have found their manifestation through "life" (i.e. living creatures) and above all through man, who is the culminating point of all life. The words that follow, viz. that He might prove you to know which of you is best in conduct, also corroborate the above explanation; otherwise, how can the works of man be tested by the resting of the Throne of God on material water? Indeed the passage can bear no other interpretation than this that it is through living creatures that God’s attributes are manifested and that God desires to see who benefits most by His attributes.
The words, His Throne rests on water, may also mean that the attributes of God are dependent for their manifestation on His word, which has been compared at several places in the Quran to water. Water stands, therefore, here for "the Word of God" and the verse means that God has bound up the manifestation of His attributes with His Word, which indeed is the source of all spiritual life. This subject is further explained in 58:22 where it is laid down that God’s Messengers on whom His word descends and their followers who benefit by the Divine Word are granted power and dominion over their enemies.
The verse may also be said to embody what may be called the Islamic theory of evolution. In this case، the word کان(is) will be rendered as "was" (for which see 2:35) and the verse would mean that God placed His Throne on water, viz. on the manifestation of life in this universe, so that the capacities of various animals might be compared and it might eventually become evident which of them deserved to be the aim and end of the whole of creation. In fact, the real and ultimate object of God in creating life was to bring into existence a being who might prove to be the best and highest manifestation of life fit to receive the impress of his Maker. This shows that the creation of man who was to prove the best of all creation, took place in the last cycle of life. Thus, although Islam does not accept the theory of evolution as commonly understood—that man is a development of a lower animal––yet it does teach that the creation of man formed the culminating point in the creation of life which began with the lower form of life and ended with the higher one, finding its consummation in man, and that this system of creation was from the very beginning intended to lead finally to the creation of man.
It is pointed out in the words, You shall surely be raised after death, that this system of creation itself shows that man should have a second life after death, for the creation of such a vast universe in which a being with a volition and independent will should live, makes it clear that the creation of that being is intended to serve a great purpose. But the life of this world is short-lived, a temporary place of tests and trials like the examination hall, over which hangs a veil of mystery and doubts, so much so that even the existence of God is sometimes denied. All this goes to prove beyond reasonable doubt that after this temporary abode of tests and trials man must pass on to his permanent or eternal abode of recompense. Hence (the verse says) how strange it is that, when people are told that creation has passed through a gradual process of development they readily admit it (even atheists accept the evolution theory) but when they are told what is but the natural sequence of this process, viz. that the life of man cannot come to a stop in this world, but must continue into another and higher life after death, they deny it.
a
7:55; 10:4; 25:60.
b
5:49; 6:166; 67:3.
1299
See {984}.
1300
As water has been repeatedly described in the Qur’an as the source of all life (21:31; 25:55; 77:21 & 86:7), the words, His throne rests on water, signify that the great Divine attributes find their manifestation through living creatures, above all through man, who is the culminating point of all creation. These words may also mean that the attributes of God depend for their manifestation on His Word which has been compared to water at several places in the Qur’an. In the words, you shall surely be raised after death, it is pointed out that this system of creation itself shows that man should have a life after death, for the creation of such a vast universe in which a being with volition and independent will should live, makes it clear that the creation of that being is intended to serve a great purpose. But the life of this world is short-lived, a temporary existence of tests and trials so that, after this temporary abode of tests and trials man must pass on to his permanent or eternal abod
فَلَمَّا جَآءَتْهُمْ ءَايَٰتُنَا مُبْصِرَةً قَالُوا۟ هَٰذَا سِحْرٌ مُّبِينٌ
43:31; 61:7.
43:31; 61:7.
Important Words:
مبصرة (sight-giving) is act. participle from أبصر which is again derived from بصر which means, he saw, he became seeing. أبصرہ means, he perceived it mentally; he knew or understood
it. مبصرة means, clear, manifest; illumining; sight-giving, causing to have mental perception or knowledge (Lane & Aqrab). See also 7:204 & 12:94.
a
43:31; 61:7.
b
43:31; 61:7.
2822
Important Words:
مبصرة (sight-giving) is act. participle from أبصر which is again derived from بصر which means, he saw, he became seeing. أبصرہ means, he perceived it mentally; he knew or understood
it. مبصرة means, clear, manifest; illumining; sight-giving, causing to have mental perception or knowledge (Lane & Aqrab). See also 7:204 & 12:94.
a
43:31; 61:7.
2150
Mubsirah means, clear, manifest; illumining; sight-giving; causing to have mental perception or knowledge (Lane).
وَإِذَا تُتْلَىٰ عَلَيْهِمْ ءَايَٰتُنَا بَيِّنَٰتٍ قَالُوا۟ مَا هَٰذَآ إِلَّا رَجُلٌ يُرِيدُ أَن يَصُدَّكُمْ عَمَّا كَانَ يَعْبُدُ ءَابَآؤُكُمْ وَقَالُوا۟ مَا هَٰذَآ إِلَّآ إِفْكٌ مُّفْتَرًى ۚ وَقَالَ ٱلَّذِينَ كَفَرُوا۟ لِلْحَقِّ لَمَّا جَآءَهُمْ إِنْ هَٰذَآ إِلَّا سِحْرٌ مُّبِينٌ
17:95; 23:25.
سِحْر کے معنے عربی زبان میں جادو کے بھی ہوتے ہیں اور دلفریب بات کے بھی۔ پس جب کفار یہ دیکھتے تھے کہ قرآن کریم میں بیان کردہ کامل سچائیاں لوگوں کے دلوں کو موہ رہی ہیں تو وہ اپنے ساتھیوں کو دھوکا دینے کے لئے یہ کہتے تھے کہ محمد رسول اللہ صلی اللہ علیہ وسلم دھوکا دینے والے الفاظ میں کچھ باتیں کہہ دیتا ہے ورنہ ہے وہ (نَعُوْذُ بِاللّٰہ) جھوٹا۔
17:95; 23:25.
17:95; 23:25.
Commentary:
This verse sums up the subject matter of the whole Surah. The preceding verses deal with the mission of the Holy Prophet and answer the criticisms and objections of disbelievers against him. Their first objection was that the Prophet had split up the people into groups and parties and thus had sought to carve out of this chaos a new community for himself and to impose his leadership on them (v. 8). This objection was answered by a reference to the Divine practice that whenever there came a Prophet into the world, the people to whom he preached his Message naturally became split up into two hostile camps with the result that those who accepted it and followed the Prophet’s lead triumphed over their opponents and became a strong community. To this the disbelievers would retort that the Prophet could not succeed in the face of their great resources, power and numbers (v. 36). When this objection was also refuted by the argument that power and wealth belonged to God and that it was not these things but right beliefs and good actions that led to the success and prosperity of a people and that Muslims being righteous and holding right beliefs were destined to triumph over them (vv. 37-40), the disbelievers pretended to derive consolation from the false and flimsy plea that the Prophet could not succeed because three great factors worked towards his failure, viz. that he acted against the old traditions of their forefathers, that he was a liar and an impostor and that he employed unfair and deceitful means for the furtherance of his cause and held out false promises. It is to these three objections of disbelievers that the verse under comment refers.
f
17:95; 23:25.
1
سِحْر کے معنے عربی زبان میں جادو کے بھی ہوتے ہیں اور دلفریب بات کے بھی۔ پس جب کفار یہ دیکھتے تھے کہ قرآن کریم میں بیان کردہ کامل سچائیاں لوگوں کے دلوں کو موہ رہی ہیں تو وہ اپنے ساتھیوں کو دھوکا دینے کے لئے یہ کہتے تھے کہ محمد رسول اللہ صلی اللہ علیہ وسلم دھوکا دینے والے الفاظ میں کچھ باتیں کہہ دیتا ہے ورنہ ہے وہ (نَعُوْذُ بِاللّٰہ) جھوٹا۔
c
17:95; 23:25.
3165
Commentary:
This verse sums up the subject matter of the whole Surah. The preceding verses deal with the mission of the Holy Prophet and answer the criticisms and objections of disbelievers against him. Their first objection was that the Prophet had split up the people into groups and parties and thus had sought to carve out of this chaos a new community for himself and to impose his leadership on them (v. 8). This objection was answered by a reference to the Divine practice that whenever there came a Prophet into the world, the people to whom he preached his Message naturally became split up into two hostile camps with the result that those who accepted it and followed the Prophet’s lead triumphed over their opponents and became a strong community. To this the disbelievers would retort that the Prophet could not succeed in the face of their great resources, power and numbers (v. 36). When this objection was also refuted by the argument that power and wealth belonged to God and that it was not these things but right beliefs and good actions that led to the success and prosperity of a people and that Muslims being righteous and holding right beliefs were destined to triumph over them (vv. 37-40), the disbelievers pretended to derive consolation from the false and flimsy plea that the Prophet could not succeed because three great factors worked towards his failure, viz. that he acted against the old traditions of their forefathers, that he was a liar and an impostor and that he employed unfair and deceitful means for the furtherance of his cause and held out false promises. It is to these three objections of disbelievers that the verse under comment refers.
c
17:95; 23:25.
وَقَالُوٓا۟ إِنْ هَٰذَآ إِلَّا سِحْرٌ مُّبِينٌ
7:110; 61:7.
7:110; 61:7.
23:84; 27:69.
a
7:110; 61:7.
b
23:84; 27:69.
a
7:110; 61:7.
وَإِذَا تُتْلَىٰ عَلَيْهِمْ ءَايَٰتُنَا بَيِّنَٰتٍ قَالَ ٱلَّذِينَ كَفَرُوا۟ لِلْحَقِّ لَمَّا جَآءَهُمْ هَٰذَا سِحْرٌ مُّبِينٌ
34:44; 61:7.
34:44; 61:7.
34:44; 61:7.
c
34:44; 61:7.
a
34:44; 61:7.
c
34:44; 61:7.
وَإِذْ قَالَ عِيسَى ٱبْنُ مَرْيَمَ يَٰبَنِىٓ إِسْرَٰٓءِيلَ إِنِّى رَسُولُ ٱللَّهِ إِلَيْكُم مُّصَدِّقًا لِّمَا بَيْنَ يَدَىَّ مِنَ ٱلتَّوْرَىٰةِ وَمُبَشِّرًۢا بِرَسُولٍ يَأْتِى مِنۢ بَعْدِى ٱسْمُهُۥٓ أَحْمَدُ ۖ فَلَمَّا جَآءَهُم بِٱلْبَيِّنَٰتِ قَالُوا۟ هَٰذَا سِحْرٌ مُّبِينٌ
27:14; 43:31.
关于伊撒对辩护人即安慰者亦即真理的精神的预言, 见 «圣经» 约翰12:13; 14:16—17; 15:26; 16:7, 由此可以清楚地推断出以下的结论:--------(a) 辩护人--------安慰者、真理的精神--------要等到伊撒去世之后才能出现; (b) 他永远留在人间;他打算说的很多事情是伊撒自己没法说的, 因为当时大家没法接受; (c) 他将引导人们得到所有的真理; (d) 他不会谈自己的, 但凡是他听到的, 他都会说; (e) 他将赞美伊撒(耶稣)并证实他的真理。这样描写辩护人--------安慰者、真理的精神--------像
«古兰经» 中的记载一样, 与穆圣的地位和使命完全一致。伊撒 (耶稣) 去世后才出现穆圣;他是最后一个立法先知, «古兰经»是全人类世世代代的最后启示的天经 (5:4)。他不从私欲发言, “这 (他所讲的话) 只是安拉下降的 (纯洁) 启示” (53:4)。他赞美伊撒 (耶稣) (2:254; 3:56)。«约翰福音» 中的预言与加注的这节经文中所提到的预言十分相像, 只是不用这儿提到的阿哈默德这个名字, 而用 “辩护人”。基督教作者怀疑 «古兰经» 上解说这个预言的正确性, 争论的基础是这两个名字的不同, 却不顾 «圣经»和 «古兰经»其他相同的地方。事实上耶稣既会阿拉米语也会希伯来语。阿拉米语是他的母语, 希伯来语是他的宗教语。现在的
«圣经» 是由阿拉米语和希伯来语译成的希腊语的译本。翻译当然不能充分传达原文的美。语言有其局限。用这种语言的人亦然。他们的局限性反映在他们的作品中。希腊语中还有一个名字叫做 Periklutos, 意思相似于阿拉伯语的 اَحْمَد (Ahmad, 阿哈默德)。著名基督教宗教学家贾克•范根 (Jack Finegan), 在他的 “The Archaeology of World Religions” 一书中说: “在希腊语中 Parakletos (安慰者) 这个字和 Periklutos (著名的) 很相似, 后者就是名词 اَحْمَد (Ahmad, 阿哈默德) 和 مُحَمَّد (Muhammad, 穆罕默德) 的意思。” 还有, 接近19世纪末在旧开罗的以斯拉犹太教之会堂中发现了经文 “The Damascus Document” (P.2), 里面说到伊撒 (耶稣) 曾预言一个名叫 Emeth 的 “圣灵”: “他借着他的迈喜合使他们知道他的圣灵。因为这个人就是 Emeth, 即真实的一位, 与他的名字相一致的还有他们的名字……” 在希伯来语中 “Emeth” 的意思是 “真理”, 或 “真实的一位, 一个永远善良的人”。(Strachan’s Fourth Gospel, p.141) 这个字犹太人译作 “安拉的玺”。自然地, 即使伊撒一定用过 阿哈默德这个名字, 但是这两个字 (阿哈默德和Emeth) 语音相似, 使后来作者们用 “Emeth” 取代了它的希伯来语的同义词阿哈默德。因此这节经文中提到的预言可以用于穆圣, 可是作为必然的结果, 也可以用于 اَحْمَدِيَّة (Ahmadiyyah) 创始人受约的迈喜合, 因为他在真主启示 بَرَاهِيْن اَحْمَدِيَّة (Barahin Ahmadiyyah) 中也称作阿哈默德, 还因为穆圣的第二次显现或第二次来临的预言在他身上实现了。主麻 (الجُمُعَة, Al-Jumu‘ah) 章第三节经文显然是指穆圣的第二次显现或来临。可以顺便提一句, 有关穆圣的预言也在被基督教会教派当作伪经的《巴拿巴福音》 (Barnabas), 这一福音中作了清楚的叙述。但还是可以像 «四福音书» 一样, 被认为是真的而加以承认。
اس آیت میں رسول کریم صلی اللہ علیہ وسلم کی پیشگوئی ہے۔ جو انجیل بَرنباس میں لکھی ہوئی ہے عیسائی اس کو جھوٹی انجیل قرار دیتے ہیں۔ مگر یہ پوپ کی لائبریری میں پائی جاتی ہے۔ اس کے علاوہ یہ بھی دلیل ہے کہ مروجہ اناجیل میں ’’فارقلیط‘‘ کی خبر دی گئی ہے جس کے معنے ’’احمد‘‘ ہی کے بنتے ہیں۔ پس اس آیت میں رسول کریم صلی اللہ علیہ وسلم کی بلاواسطہ اور آپ کے ایک بروز کی جس کا ذکر اگلی سورۃ میں ہے بالواسطہ خبر دی گئی ہے۔
27:14; 43:31.
For the prophecy of Jesus about the coming of Paraclete or the Comforter or the Spirit of Truth see John, 12:13; 14:16, 17; 15:26; 16:7, from which the following inferences are clearly deducible:—
(a) Paraclete or the Comforter or the Spirit of Truth could not come unless Jesus should have departed from the world. (b) He was to abide in the world for ever; and was to say many things which Jesus himself could not say because the world could not then bear them. (c) He would guide men unto all truth. (d) He would not speak of himself but whatever he would hear that would he speak. (e) He would glorify Jesus and testify to his truth. This description of Paraclete or the Comforter or the Spirit of Truth is in complete harmony with the status and mission of the Holy Prophet as given in the Qur’an. The Holy Prophet appeared after Jesus had departed from this world; he was the last Law-giving Prophet and the Qur’an the last revealed Divine Law for the whole of mankind till the end of time (5:4). He did
27:14; 43:31.
Important Words:
أحمد (Ahmad) is derived from حمد and حمدہ means, he praised, eulogised or commended him; spoke well of him; he requited him; he gave him his due. أحمد (Ahmada) means, he did or said that for which he should be praised or which was praiseworthy. أحمد الشیء means, the thing was or became praiseworthy. أحمد means, one who praises much or who is praised much or most (Lane & Taj).
Commentary:
The prophecy of Jesus about the coming of Paraclete or the Comforter or the Spirit of Truth as given in the Gospels is as follows:
I will pray the Father, and He shall give you another Comforter, that he may abide with you for ever. Even the Spirit of Truth whom the world cannot receive because it sees him not, neither knoweth him… but when the Comforter is come, whom I will send unto you from the Father, even the Spirit of Truth which proceedeth from the Father, he shall testify of me… for if I go not away, the Comforter will not come unto you, but if I depart, I will send him unto you… I have yet many things to say unto you, but ye cannot bear them now. Howbeit when the Spirit of Truth is come, he will guide you unto all truth, for he shall not speak of himself; but whatsoever he shall hear, that shall he speak, and he will show you things to come… He shall glorify me (John 14: 16-17. 15: 26; 16: 7, 12-14).
From these verses of the Gospel of John the following inferences are clearly deducible:
(1) That Paraclete or the Comforter or the Spirit of Truth could not come unless Jesus should have departed from the world.
(2) That the Comforter was to abide in the world for ever.
(3) That he was to say many things which Jesus himself could not tell because the world could not then bear them.
(4) That he would guide men unto all truth.
(5) That he would not speak of himself, but whatever he would hear that would he speak.
(6) That the Comforter would glorify Jesus and testify of him.
This description of Paraclete or the Comforter or the Spirit of Truth is in complete harmony with the status and mission of the Holy Prophet as given in the Quran:
(1) The Holy Prophet appeared after Jesus had departed from this world.
(2) He is the last Law-giving Prophet and the Quran the last revealed Divine Law for the whole of mankind till the end of time (5:4).
(3) Jesus could not guide mankind to all truth because his Message was meant only for a particular people and for a particular period. And the Law as amended and given to the Jews by him was not and could not be a complete and perfect Law because they had not yet mentally and morally so developed as to be the bearers of a complete Shari‘ah and the world had to wait till it was given a perfect Law in the form of the Quran (5:4) and a Prophet par excellence i.e. the Holy Prophet who could guide all mankind.
(4) The Holy Prophet gave to the world a Law complete in all its details which alone could guide mankind unto all truth (5:4).
(5) The Holy Prophet did not speak of himself but whatever he heard from God that did he speak (53:4).
(6) The Holy Prophet glorified Jesus (2:254; 3:56).
The prophecy in the Gospel of John resembles the prophecy mentioned in the verse under comment except that instead of Ahmad the name stated therein is Paraclete. Christian writers challenge the correctness of the Quranic version of the prophecy, basing their contention on this difference of names, irrespective of the otherwise similar features of Biblical & Quranic versions.
In fact, Jesus spoke Aramaic and Hebrew. Aramaic was his mother tongue and Hebrew his religious language. The present Biblical version is the translation of Aramaic and Hebrew into Greek.
A translation naturally cannot fully convey the beauty of the text. Languages have their limitations. The same is true of the people who speak them. Their limitations are reflected in their works. The Greek language has another word, i.e.Periklutos, with a similar meaning as Ahmad in Arabic. Jack Finegan, the renowned theologian, in his book, "The Archaeology of World Religions," says:
"Where in Greek the word Comforter (Parakletos) is very similar to the word for 'renowned' (Periklutos), the latter being the meaning of the names Ahmad & Muhammad."
Moreover, "The Damascus Document" a scripture discovered towards the end of the nineteenth century in Ezra synagogue, Old Cairo (p. 2. lines 12, 13) describes Jesus as having foretold the advent of a "Holy Spirit," named Emeth.
ویود یعیم بید مشیحو روح قد شو و ھوا ایمة و بفروش
شمو شمو تیھم
i.e. And by His Messiah, He has made them know His Holy Spirit. For it is He who is Emeth i.e. “The Truthful One”, and in accordance with His name are also theirs.
"Emeth" in Hebrew means "the Truth," or "the Truthful one and a person of constant goodness" (Strachan’s Fourth Gospel, page 141). The word was interpreted by the Jews as "God’s Seal." Naturally, though Jesus must have used the name Ahmad, the phonetic resemblance of the two words (Ahmad & Emeth) caused later writers to substitute "Emeth"for Ahmad, its Hebrew synonym.
Thus the prophecy mentioned in the verse under comment applies to the Holy Prophet, but as a corollary it may also apply to the Promised Messiah, Founder of the Ahmadiyya Movement, since in his person the Second Manifestation of the Holy Prophet took place. To this Second Manifestation or Second Coming of the Holy Prophet, the third verse of the next Surah—Al-Jumu‘ah pointedly refers.
It may be mentioned here that a prophecy about the Holy Prophet is also clearly stated in Gospel of Barnabas which is treated by the Church as apocryphal but which has as much claim to be accepted as authentic as any of the four Gospels.
a
27:14; 43:31.
1419
关于伊撒对辩护人即安慰者亦即真理的精神的预言, 见 «圣经» 约翰12:13; 14:16—17; 15:26; 16:7, 由此可以清楚地推断出以下的结论:--------(a) 辩护人--------安慰者、真理的精神--------要等到伊撒去世之后才能出现; (b) 他永远留在人间;他打算说的很多事情是伊撒自己没法说的, 因为当时大家没法接受; (c) 他将引导人们得到所有的真理; (d) 他不会谈自己的, 但凡是他听到的, 他都会说; (e) 他将赞美伊撒(耶稣)并证实他的真理。这样描写辩护人--------安慰者、真理的精神--------像
«古兰经» 中的记载一样, 与穆圣的地位和使命完全一致。伊撒 (耶稣) 去世后才出现穆圣;他是最后一个立法先知, «古兰经»是全人类世世代代的最后启示的天经 (5:4)。他不从私欲发言, “这 (他所讲的话) 只是安拉下降的 (纯洁) 启示” (53:4)。他赞美伊撒 (耶稣) (2:254; 3:56)。«约翰福音» 中的预言与加注的这节经文中所提到的预言十分相像, 只是不用这儿提到的阿哈默德这个名字, 而用 “辩护人”。基督教作者怀疑 «古兰经» 上解说这个预言的正确性, 争论的基础是这两个名字的不同, 却不顾 «圣经»和 «古兰经»其他相同的地方。事实上耶稣既会阿拉米语也会希伯来语。阿拉米语是他的母语, 希伯来语是他的宗教语。现在的
«圣经» 是由阿拉米语和希伯来语译成的希腊语的译本。翻译当然不能充分传达原文的美。语言有其局限。用这种语言的人亦然。他们的局限性反映在他们的作品中。希腊语中还有一个名字叫做 Periklutos, 意思相似于阿拉伯语的 اَحْمَد (Ahmad, 阿哈默德)。著名基督教宗教学家贾克•范根 (Jack Finegan), 在他的 “The Archaeology of World Religions” 一书中说: “在希腊语中 Parakletos (安慰者) 这个字和 Periklutos (著名的) 很相似, 后者就是名词 اَحْمَد (Ahmad, 阿哈默德) 和 مُحَمَّد (Muhammad, 穆罕默德) 的意思。” 还有, 接近19世纪末在旧开罗的以斯拉犹太教之会堂中发现了经文 “The Damascus Document” (P.2), 里面说到伊撒 (耶稣) 曾预言一个名叫 Emeth 的 “圣灵”: “他借着他的迈喜合使他们知道他的圣灵。因为这个人就是 Emeth, 即真实的一位, 与他的名字相一致的还有他们的名字……” 在希伯来语中 “Emeth” 的意思是 “真理”, 或 “真实的一位, 一个永远善良的人”。(Strachan’s Fourth Gospel, p.141) 这个字犹太人译作 “安拉的玺”。自然地, 即使伊撒一定用过 阿哈默德这个名字, 但是这两个字 (阿哈默德和Emeth) 语音相似, 使后来作者们用 “Emeth” 取代了它的希伯来语的同义词阿哈默德。因此这节经文中提到的预言可以用于穆圣, 可是作为必然的结果, 也可以用于 اَحْمَدِيَّة (Ahmadiyyah) 创始人受约的迈喜合, 因为他在真主启示 بَرَاهِيْن اَحْمَدِيَّة (Barahin Ahmadiyyah) 中也称作阿哈默德, 还因为穆圣的第二次显现或第二次来临的预言在他身上实现了。主麻 (الجُمُعَة, Al-Jumu‘ah) 章第三节经文显然是指穆圣的第二次显现或来临。可以顺便提一句, 有关穆圣的预言也在被基督教会教派当作伪经的《巴拿巴福音》 (Barnabas), 这一福音中作了清楚的叙述。但还是可以像 «四福音书» 一样, 被认为是真的而加以承认。
1
اس آیت میں رسول کریم صلی اللہ علیہ وسلم کی پیشگوئی ہے۔ جو انجیل بَرنباس میں لکھی ہوئی ہے عیسائی اس کو جھوٹی انجیل قرار دیتے ہیں۔ مگر یہ پوپ کی لائبریری میں پائی جاتی ہے۔ اس کے علاوہ یہ بھی دلیل ہے کہ مروجہ اناجیل میں ’’فارقلیط‘‘ کی خبر دی گئی ہے جس کے معنے ’’احمد‘‘ ہی کے بنتے ہیں۔ پس اس آیت میں رسول کریم صلی اللہ علیہ وسلم کی بلاواسطہ اور آپ کے ایک بروز کی جس کا ذکر اگلی سورۃ میں ہے بالواسطہ خبر دی گئی ہے۔
a
27:14; 43:31.
4226
Important Words:
أحمد (Ahmad) is derived from حمد and حمدہ means, he praised, eulogised or commended him; spoke well of him; he requited him; he gave him his due. أحمد (Ahmada) means, he did or said that for which he should be praised or which was praiseworthy. أحمد الشیء means, the thing was or became praiseworthy. أحمد means, one who praises much or who is praised much or most (Lane & Taj).
Commentary:
The prophecy of Jesus about the coming of Paraclete or the Comforter or the Spirit of Truth as given in the Gospels is as follows:
I will pray the Father, and He shall give you another Comforter, that he may abide with you for ever. Even the Spirit of Truth whom the world cannot receive because it sees him not, neither knoweth him… but when the Comforter is come, whom I will send unto you from the Father, even the Spirit of Truth which proceedeth from the Father, he shall testify of me… for if I go not away, the Comforter will not come unto you, but if I depart, I will send him unto you… I have yet many things to say unto you, but ye cannot bear them now. Howbeit when the Spirit of Truth is come, he will guide you unto all truth, for he shall not speak of himself; but whatsoever he shall hear, that shall he speak, and he will show you things to come… He shall glorify me (John 14: 16-17. 15: 26; 16: 7, 12-14).
From these verses of the Gospel of John the following inferences are clearly deducible:
(1) That Paraclete or the Comforter or the Spirit of Truth could not come unless Jesus should have departed from the world.
(2) That the Comforter was to abide in the world for ever.
(3) That he was to say many things which Jesus himself could not tell because the world could not then bear them.
(4) That he would guide men unto all truth.
(5) That he would not speak of himself, but whatever he would hear that would he speak.
(6) That the Comforter would glorify Jesus and testify of him.
This description of Paraclete or the Comforter or the Spirit of Truth is in complete harmony with the status and mission of the Holy Prophet as given in the Quran:
(1) The Holy Prophet appeared after Jesus had departed from this world.
(2) He is the last Law-giving Prophet and the Quran the last revealed Divine Law for the whole of mankind till the end of time (5:4).
(3) Jesus could not guide mankind to all truth because his Message was meant only for a particular people and for a particular period. And the Law as amended and given to the Jews by him was not and could not be a complete and perfect Law because they had not yet mentally and morally so developed as to be the bearers of a complete Shari‘ah and the world had to wait till it was given a perfect Law in the form of the Quran (5:4) and a Prophet par excellence i.e. the Holy Prophet who could guide all mankind.
(4) The Holy Prophet gave to the world a Law complete in all its details which alone could guide mankind unto all truth (5:4).
(5) The Holy Prophet did not speak of himself but whatever he heard from God that did he speak (53:4).
(6) The Holy Prophet glorified Jesus (2:254; 3:56).
The prophecy in the Gospel of John resembles the prophecy mentioned in the verse under comment except that instead of Ahmad the name stated therein is Paraclete. Christian writers challenge the correctness of the Quranic version of the prophecy, basing their contention on this difference of names, irrespective of the otherwise similar features of Biblical & Quranic versions.
In fact, Jesus spoke Aramaic and Hebrew. Aramaic was his mother tongue and Hebrew his religious language. The present Biblical version is the translation of Aramaic and Hebrew into Greek.
A translation naturally cannot fully convey the beauty of the text. Languages have their limitations. The same is true of the people who speak them. Their limitations are reflected in their works. The Greek language has another word, i.e.Periklutos, with a similar meaning as Ahmad in Arabic. Jack Finegan, the renowned theologian, in his book, "The Archaeology of World Religions," says:
"Where in Greek the word Comforter (Parakletos) is very similar to the word for 'renowned' (Periklutos), the latter being the meaning of the names Ahmad & Muhammad."
Moreover, "The Damascus Document" a scripture discovered towards the end of the nineteenth century in Ezra synagogue, Old Cairo (p. 2. lines 12, 13) describes Jesus as having foretold the advent of a "Holy Spirit," named Emeth.
ویود یعیم بید مشیحو روح قد شو و ھوا ایمة و بفروش
شمو شمو تیھم
i.e. And by His Messiah, He has made them know His Holy Spirit. For it is He who is Emeth i.e. “The Truthful One”, and in accordance with His name are also theirs.
"Emeth" in Hebrew means "the Truth," or "the Truthful one and a person of constant goodness" (Strachan’s Fourth Gospel, page 141). The word was interpreted by the Jews as "God’s Seal." Naturally, though Jesus must have used the name Ahmad, the phonetic resemblance of the two words (Ahmad & Emeth) caused later writers to substitute "Emeth"for Ahmad, its Hebrew synonym.
Thus the prophecy mentioned in the verse under comment applies to the Holy Prophet, but as a corollary it may also apply to the Promised Messiah, Founder of the Ahmadiyya Movement, since in his person the Second Manifestation of the Holy Prophet took place. To this Second Manifestation or Second Coming of the Holy Prophet, the third verse of the next Surah—Al-Jumu‘ah pointedly refers.
It may be mentioned here that a prophecy about the Holy Prophet is also clearly stated in Gospel of Barnabas which is treated by the Church as apocryphal but which has as much claim to be accepted as authentic as any of the four Gospels.
a
27:14; 43:31.
3037
For the prophecy of Jesus about the coming of Paraclete or the Comforter or the Spirit of Truth see John, 12:13; 14:16, 17; 15:26; 16:7, from which the following inferences are clearly deducible:—
(a) Paraclete or the Comforter or the Spirit of Truth could not come unless Jesus should have departed from the world. (b) He was to abide in the world for ever; and was to say many things which Jesus himself could not say because the world could not then bear them. (c) He would guide men unto all truth. (d) He would not speak of himself but whatever he would hear that would he speak. (e) He would glorify Jesus and testify to his truth. This description of Paraclete or the Comforter or the Spirit of Truth is in complete harmony with the status and mission of the Holy Prophet as given in the Qur’an. The Holy Prophet appeared after Jesus had departed from this world; he was the last Law-giving Prophet and the Qur’an the last revealed Divine Law for the whole of mankind till the end of time (5:4). He did