فَيَكُونُ
Appears 9 times in Quran
Occurrences in Quran
Found 9 verses containing "فَيَكُونُ".
بَدِيعُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۖ وَإِذَا قَضَىٰٓ أَمْرًا فَإِنَّمَا يَقُولُ لَهُۥ كُن فَيَكُونُ
6:102.
3:48; 6:74; 16:41; 36:83; 40:69.
This attribute not only constitutes a contradiction of the Christian dogma of the godhead of Jesus but also effectively repudiates the Hindu theory that soul and matter are primeval and eternal. (1) God is the Creator of the heavens and the earth which means that He did not require the help of a son, and for that matter of anybody else, for creating the universe. (2) He is the Originator of the universe, i.e. He created all things out of nothing, without a pre-existing model and without pre-existing matter. (3) He is All- Powerful, i.e. whenever He decrees that a certain thing should come into being, it does come into being in conformity with His decree and design. The verse does not necessarily mean, as is sometimes erroneously understood, that when God decrees that a certain thing should come into being, it comes into being all at once. What it means is that when God decrees a thing, nothing can thwart His decree.
6:102.
3:48; 6:74; 16:41; 36:83; 40:69.
Important Words:
بدیع (Originator) is derived from بدع which means, he originated a thing or brought it into existence newly (i.e. for the first time, the thing not having existed before) and not after the similitude of anything pre-existing (Lane). The word ابداع(which is the infinitive form of بدیع), when used about God, means, originating a thing without any tool or instrument or pattern and without matter (Mufradat). Thus the word combines the idea of originating and creating.
Commentary:
This verse not only contains a contradiction of the Christian dogma of the Godhead of Jesus but also effectively repudiates the Hindu theory that the soul and matter are primeval and eternal. God has been declared here to be: (1) the Creator of the heavens and the earth which means that He did not require the help of a son, and for that matter of anybody, in creating the universe; (2) the Originator of the Universe, i.e., He created all things out of nothing, without a pre-existing model and without pre-existing matter; (3) All-Powerful, i.e. whenever He decrees that a certain thing should come into being, it does come into being in conformity with His decree and design. It may be noted here that the verse does not necessarily mean, as is sometimes erroneously understood, that when God decrees that a certain thing should be, it comes into being at once. The verse only means that God’s will is all-powerful, so when He decrees a thing, nothing can thwart His decree. The verse does not thus refer to the factor of time, which may be short or long as God wills it.
a
6:102.
b
3:48; 6:74; 16:41; 36:83; 40:69.
a
6:102.
b
3:48; 6:74; 16:41; 36:83; 40:69.
124
Important Words:
بدیع (Originator) is derived from بدع which means, he originated a thing or brought it into existence newly (i.e. for the first time, the thing not having existed before) and not after the similitude of anything pre-existing (Lane). The word ابداع(which is the infinitive form of بدیع), when used about God, means, originating a thing without any tool or instrument or pattern and without matter (Mufradat). Thus the word combines the idea of originating and creating.
Commentary:
This verse not only contains a contradiction of the Christian dogma of the Godhead of Jesus but also effectively repudiates the Hindu theory that the soul and matter are primeval and eternal. God has been declared here to be: (1) the Creator of the heavens and the earth which means that He did not require the help of a son, and for that matter of anybody, in creating the universe; (2) the Originator of the Universe, i.e., He created all things out of nothing, without a pre-existing model and without pre-existing matter; (3) All-Powerful, i.e. whenever He decrees that a certain thing should come into being, it does come into being in conformity with His decree and design. It may be noted here that the verse does not necessarily mean, as is sometimes erroneously understood, that when God decrees that a certain thing should be, it comes into being at once. The verse only means that God’s will is all-powerful, so when He decrees a thing, nothing can thwart His decree. The verse does not thus refer to the factor of time, which may be short or long as God wills it.
b
6:102.
c
3:48; 6:74; 16:41; 36:83; 40:69.
140
This attribute not only constitutes a contradiction of the Christian dogma of the godhead of Jesus but also effectively repudiates the Hindu theory that soul and matter are primeval and eternal. (1) God is the Creator of the heavens and the earth which means that He did not require the help of a son, and for that matter of anybody else, for creating the universe. (2) He is the Originator of the universe, i.e. He created all things out of nothing, without a pre-existing model and without pre-existing matter. (3) He is All- Powerful, i.e. whenever He decrees that a certain thing should come into being, it does come into being in conformity with His decree and design. The verse does not necessarily mean, as is sometimes erroneously understood, that when God decrees that a certain thing should come into being, it comes into being all at once. What it means is that when God decrees a thing, nothing can thwart His decree.
قَالَتْ رَبِّ أَنَّىٰ يَكُونُ لِى وَلَدٌ وَلَمْ يَمْسَسْنِى بَشَرٌ ۖ قَالَ كَذَٰلِكِ ٱللَّهُ يَخْلُقُ مَا يَشَآءُ ۚ إِذَا قَضَىٰٓ أَمْرًا فَإِنَّمَا يَقُولُ لَهُۥ كُن فَيَكُونُ
See 2:118.
19:21.
The news of a son, however happy, in ordinary circumstances, must have greatly perplexed Mary who was not only still unmarried but was also meant to remain so for life. The verse reflects her justified perplexity. It also shows that Jesus had no father, as hinted in Mary’s words, no man has touched me. Having been dedicated to the service of the Temple, Mary could not, consistently with her vow of celibacy, marry. If she was to marry and have children in due course, there was no occasion for her to be surprised when the birth of a child was announced to her by the angel in a vision. No normal girl would be surprised, if she were told in a vision that a son would be born to her; for she would naturally infer that the promised child would be born to her after marriage. In the Gospel of Mary, the vow of celibacy is clearly referred to. We have it in chapter 5 of the said Gospel that when the high priest made a general order that all the virgins living in the Temple who had reached their fourteenth ye
19:21.
See 2:118.
Commentary:
The news of a son, however happy in ordinary circumstances, greatly perplexed Mary who was not only as yet unmarried but was also meant to remain so for life. The verse reflects her justified perplexity. It also shows that Jesus had no father, as hinted in Mary’s words, no man has touched me. Having been dedicated to the service of the Temple, Mary could not, consistently with her vow of celibacy, marry. If she was to marry and have children in due course there was no occasion for her to be surprised when the birth of a child was announced to her by the angel in a vision. No normal girl would be surprised if she were told in a vision that a son would be born to her; for she would naturally infer that the promised child would be born to her after marriage. In the Gospel of Mary, the vow of celibacy is clearly referred to. In chapter 5 of the said Gospel we read that when the high priest made a public order that all the virgins living in the temple who had reached their fourteenth year should return home, all the other virgins yielded obed-ience to this command, but "Mary the virgin of the Lord" alone answered that she could not comply with it; and for this refusal of hers she assigned the reason that both she and her parents had devoted her to the service of the Lord, and that she had vowed virginity to the Lord, which vow she was resolved never to break (Gospel of Mary, 5: 4, 5, 6).
Mary’s subsequent marriage with Joseph was thus contrary to the vow and against her own wish. She was, however, compelled by circumstances to marry when found with child. The priests had to arrange her marriage with Joseph in order to avoid scandal. It does not, however, appear from the Gospels how Joseph was prevailed upon to consent, for he was obviously in the dark about her being pregnant at the time of marriage (Matt. 1:18, 19). Presumably some plausible excuse was found to justify the breaking of the vow.
Christians and Jews are both agreed that the birth of Jesus was something out of the ordinary–the Christians holding it as supernatural and the Jews as illegitimate (Jew. Enc.). Even in the family birth register, Jesus’ birth was recorded as such (Talmud). This fact alone should constitute a sufficient proof of Jesus’ birth being out of the ordinary. But it was neither supernatural nor illegitimate. To quote only one medical authority: "Medical men have not ruled out altogether the possibility of natural parthenogenesis of the production of a child by a female, without any relation to a male. Such a statement off-hand appears ridiculous, yet its possibility, from a purely biological standpoint, under certain conditions cannot be disregarded. Dr. Timme calls attention to this possibility as the result of a certain type of tumours, known as arrhenoblastoma (from the Greek words for "male" and "germ") which are occasionally found in the female pelvis or lower body. These tumours are capable of generating male sperm cells. Naturally, if these male sperm cells were alive and active and came in contact with the female’s own egg cell or ovum, conception might occur. There is nothing illogical in this process of reasoning…Dr. Timme states that there are twenty authentic cases reported in Europe in which an arrhenoblastoma had been found to develop male sperm cells…The arrhenoblastoma is a tumour that contains blastodermic cells...These cells are creative structures and are capable of development at any time and the fact, therefore, that arrhenoblas-tomacontaining these "embryonic cells" might create testicular tissue, capable of producing male sperm cells seems scientifically not impossible. If living male sperm cells are produced in a female body by arrhenoblastoma, the possibility of self-fertilization of a woman, even though a virgin, cannot be denied. That is to say, her own body would produce the same result as though sperm cells from a man’s body had been transferred to hers in the more usual way, or by a physician’s aid" (American Medical Journal).
There are cases on record of children having been born without fathers: "A young girl of great moral purity became pregnant without the slightest knowledge of the source… There is a case of pregnancy in an unmarried woman, who successfully resisted an attempt at criminal connection and yet became impreg-nated and gave birth to a perfectly formed female child" (Anomalies and Curiosities of Medicine by George M. Gould, A.M., M.D., and Walter L. Payle, A.M., M.D., published by W. B. Saunders & Co., London).
b
19:21.
c
2:118.
a
19:21.
b
See 2:118.
337
Commentary:
The news of a son, however happy in ordinary circumstances, greatly perplexed Mary who was not only as yet unmarried but was also meant to remain so for life. The verse reflects her justified perplexity. It also shows that Jesus had no father, as hinted in Mary’s words, no man has touched me. Having been dedicated to the service of the Temple, Mary could not, consistently with her vow of celibacy, marry. If she was to marry and have children in due course there was no occasion for her to be surprised when the birth of a child was announced to her by the angel in a vision. No normal girl would be surprised if she were told in a vision that a son would be born to her; for she would naturally infer that the promised child would be born to her after marriage. In the Gospel of Mary, the vow of celibacy is clearly referred to. In chapter 5 of the said Gospel we read that when the high priest made a public order that all the virgins living in the temple who had reached their fourteenth year should return home, all the other virgins yielded obed-ience to this command, but "Mary the virgin of the Lord" alone answered that she could not comply with it; and for this refusal of hers she assigned the reason that both she and her parents had devoted her to the service of the Lord, and that she had vowed virginity to the Lord, which vow she was resolved never to break (Gospel of Mary, 5: 4, 5, 6).
Mary’s subsequent marriage with Joseph was thus contrary to the vow and against her own wish. She was, however, compelled by circumstances to marry when found with child. The priests had to arrange her marriage with Joseph in order to avoid scandal. It does not, however, appear from the Gospels how Joseph was prevailed upon to consent, for he was obviously in the dark about her being pregnant at the time of marriage (Matt. 1:18, 19). Presumably some plausible excuse was found to justify the breaking of the vow.
Christians and Jews are both agreed that the birth of Jesus was something out of the ordinary–the Christians holding it as supernatural and the Jews as illegitimate (Jew. Enc.). Even in the family birth register, Jesus’ birth was recorded as such (Talmud). This fact alone should constitute a sufficient proof of Jesus’ birth being out of the ordinary. But it was neither supernatural nor illegitimate. To quote only one medical authority: "Medical men have not ruled out altogether the possibility of natural parthenogenesis of the production of a child by a female, without any relation to a male. Such a statement off-hand appears ridiculous, yet its possibility, from a purely biological standpoint, under certain conditions cannot be disregarded. Dr. Timme calls attention to this possibility as the result of a certain type of tumours, known as arrhenoblastoma (from the Greek words for "male" and "germ") which are occasionally found in the female pelvis or lower body. These tumours are capable of generating male sperm cells. Naturally, if these male sperm cells were alive and active and came in contact with the female’s own egg cell or ovum, conception might occur. There is nothing illogical in this process of reasoning…Dr. Timme states that there are twenty authentic cases reported in Europe in which an arrhenoblastoma had been found to develop male sperm cells…The arrhenoblastoma is a tumour that contains blastodermic cells...These cells are creative structures and are capable of development at any time and the fact, therefore, that arrhenoblas-tomacontaining these "embryonic cells" might create testicular tissue, capable of producing male sperm cells seems scientifically not impossible. If living male sperm cells are produced in a female body by arrhenoblastoma, the possibility of self-fertilization of a woman, even though a virgin, cannot be denied. That is to say, her own body would produce the same result as though sperm cells from a man’s body had been transferred to hers in the more usual way, or by a physician’s aid" (American Medical Journal).
There are cases on record of children having been born without fathers: "A young girl of great moral purity became pregnant without the slightest knowledge of the source… There is a case of pregnancy in an unmarried woman, who successfully resisted an attempt at criminal connection and yet became impreg-nated and gave birth to a perfectly formed female child" (Anomalies and Curiosities of Medicine by George M. Gould, A.M., M.D., and Walter L. Payle, A.M., M.D., published by W. B. Saunders & Co., London).
a
See 2:118.
b
19:21.
419
The news of a son, however happy, in ordinary circumstances, must have greatly perplexed Mary who was not only still unmarried but was also meant to remain so for life. The verse reflects her justified perplexity. It also shows that Jesus had no father, as hinted in Mary’s words, no man has touched me. Having been dedicated to the service of the Temple, Mary could not, consistently with her vow of celibacy, marry. If she was to marry and have children in due course, there was no occasion for her to be surprised when the birth of a child was announced to her by the angel in a vision. No normal girl would be surprised, if she were told in a vision that a son would be born to her; for she would naturally infer that the promised child would be born to her after marriage. In the Gospel of Mary, the vow of celibacy is clearly referred to. We have it in chapter 5 of the said Gospel that when the high priest made a general order that all the virgins living in the Temple who had reached their fourteenth ye
وَرَسُولًا إِلَىٰ بَنِىٓ إِسْرَٰٓءِيلَ أَنِّى قَدْ جِئْتُكُم بِـَٔايَةٍ مِّن رَّبِّكُمْ ۖ أَنِّىٓ أَخْلُقُ لَكُم مِّنَ ٱلطِّينِ كَهَيْـَٔةِ ٱلطَّيْرِ فَأَنفُخُ فِيهِ فَيَكُونُ طَيْرًۢا بِإِذْنِ ٱللَّهِ ۖ وَأُبْرِئُ ٱلْأَكْمَهَ وَٱلْأَبْرَصَ وَأُحْىِ ٱلْمَوْتَىٰ بِإِذْنِ ٱللَّهِ ۖ وَأُنَبِّئُكُم بِمَا تَأْكُلُونَ وَمَا تَدَّخِرُونَ فِى بُيُوتِكُمْ ۚ إِنَّ فِى ذَٰلِكَ لَءَايَةً لَّكُمْ إِن كُنتُم مُّؤْمِنِينَ
43:60; 61:7.
5:111.
“以色列人的使者” 这一句说明: 伊撒的使命的范围限于以色列人之家。他不是全世界的使者 «马太福音» 10:5-6; 15:24; 19:28。«使徒行传» 3:25, 26; 13:46。«路加福音» 19:10; 22:28-30。
طَیْر (Tair) 意指鸟。这词隐喻翱翔在精神境界中的心灵高尚的人, 正像 اَسَدْ (Asad) (字面意义为狮子) 比喻勇敢的人; دَابَّة (Dabbah) 比喻无价值的人--------人类的寄生虫 (34:15)。
خَلَقَ (Khalaqa) 的意思是: 他测量、设计、形成或计划; 安拉创造、产生以前从未存在过的物和人, 也就是说, 安拉是一切的创始者 (Lane和 لِسَانْ--------Lisan)。
هَيْئَة (Hai’ah) 意指形状; 型式; 外表; 状况; 样式或品质 (Lane)。
طِيْن (Tin) 意指泥土; 土壤; 坯模等。从比喻的意义上来说, اَلطِّيْن (At-Tin) 可以指那种具有温顺性格的人, 他们像柔软的粘土, 适於塑造成良好的类型。
أُبْرِئُ (’Ubri’u) 是原自 بَرِئَ (Bari’a), 意指他从某事中解脱出来。因此这词意味着: 我治愈疾病; 我宣布某人没有缺陷 (Lane)。
اَكْمَه (Akmah) 意指: 晚间看不见东西的人; 生来就瞎的人; 以后成为瞎子的人; 失去理性和智力的人 (مُفْرَدَات, Mufradat)。
«圣经»中没有提到为大家所公认的伊撒 (耶稣) 创造鸟这一奇迹。如果伊撒确实创造过鸟, «圣经» 就没有理由不提这事,尤其是因为创造鸟是一种奇迹, 任何－个安拉的使者以前都没有显示过类似的奇迹。提到这样的奇迹肯定会证实伊撒比所有其他先知优越, 并且会证实其以后的追随者强加他为上帝 (主) 的说法。خَلْق (Khalq) 有不同的意义: (1) 测量; 确定; 设计, (2) 形成; 做和创造等, 此节经文中所用这个词的意思为前一个意义。作为 “创造” 这个词的意思来说, 在 «古兰经» 中Khalq的行为被认为不是属于任何其他人和物的, 而是属于安拉 (13:17; 16:21; 22:74; 25:4; 31:11, 12; 35:41和46:5)。按照上面的解释并且记住 “泥土” 这词的隐喻含义, “我为你们 (的好处) 将以 (具有泥土特性的人) 创造像飞鸟形状的创造物……成为高飞的人” 这一句整段的意思是: 如果出生卑贱、但具有天生的上进能力的普通人遇到他 (安拉) 并接受其启示, 他们的一生中会经受彻底变化, 他们会从卑躬屈膝、追求实利, 关心尘世俗事不见其他东西的人变成翱翔在高尚精神穹苍中的飞鸟。这是确实发生过的事。出身卑微和受人藐视的加利利渔夫, 在高贵的训诫和他们的主人的榜样的影响下, 像鸟一样高飞, 向以色列人布讲福音。
至于医治盲人和麻疯病人, 从 «圣经» 中看来, 患有某些疾病 (麻疯, 等等) 的人们被以色列人看作是不洁净的人而不准他和其他人进行社交接触。“我宣告解放了; ”这句话的意思是, 害有这样一些病痛的人在失去了合法或社会上的种种能力和优点的情况下工作, 这些限制由伊撒去除了。或者, 伊撒过去经常给患有这些病痛的人医治。安拉派遣的先知是精神上的医生: 他们给精神上丧失视力的人们以眼睛, 给精神上的聋子以听觉, 以及恢复在精神上已死亡的人的生命 (马太福音13:15)。在这种情况下, اَكْمَه (Akmah) 这一单词可以意味着这样一种人, 他有信仰的光明, 但由于缺乏决心而经不起考验。他在白天看得见东西, 也就是说, 只要没有考验而且信仰的阳光照耀着晴空时他看得见东西, 但是夜晚来临时, 也就是说, 出现考验而不得不作出牺牲时, 他就丧失了精神上的视力而站着不动了 (参阅2:21)。同样的, اَبْرَص, Abras (麻疯) 这一单词从精神方面的意义讲, 可以意味着一个在信仰方面不完全的人, 在他身上各块健康的皮肤之间有一块块病肤。
“我将使死者复活” 这一句, 并不是说伊撒真能使死人复活。在这个世界上真正死了的人是从来也不会复活的。«古兰经» 全部教义都是绝对反对这样的一种信念的 (2:29; 23:100, 101; 21:96; 39:59, 60; 40:12; 45:27)。安拉派遣的使者给信奉他们的人的生活中带来的道德上奇迹般的改造, 以宗教的专用语来说, 称为 “使死者复生”。
整个句子的意思可以是: 伊撒告诉他的弟子应该吃些什么, 也就是他们必须使用什么来满足身体需要, 以及应该贮存什么, 也就是说贮存什么做为天国的精神财富。换句话说, 他告诉他们应该用正当合法的手段获取他们的报酬, 并且应该把他们的储蓄用于安拉的道上, 不要顾虑明天, 听它由安拉安排。(马太福音6:25, 26)。
یعنی جس طرح پرندہ انڈے سی کر بچے نکالتا ہے میں بھی اسی طرح انسانوں میں سے روحانی قابلیت کے لوگوں کو اپنی تربیت میں لے کر ایک دن اس قابل بنا دیتا ہوں کہ وہ خداتعالیٰ کی طرف روحانی پرواز کرنے والے بن جاتے ہیں۔ یہ مرادنہیں کہ میں خدا بن جاؤں گا اور نہ یہ مراد ہے کہ زندہ پرندے پیدا کروں گا۔
یہود کو حکم تھا کہ اندھوں اور مبروص کو ناپاک سمجھیں (احبار باب۱۳ و باب۲۱) مسیحؑ سے اللہ تعالیٰ نے اس ظلم کا ازالہ کروایا۔ اسی کو اس جگہ بیان کیا گیا ہے۔ لوگوں نے غلطی سے یہ سمجھ لیا کہ مادر زاد اندھوں اور مبروص کو وہ اچھا کرتے تھے۔ حالانکہ مادر زاد کے الفاظ قرآن میں نہیں۔ اور موتیا بند کے مریضوں اور مبروصوں کو عام طور پر ڈاکٹر اور حکیم اچھا کرتے رہتے ہیں مگر بدقسمتی سے مسیحؑ کے متعلق جو آیتیں آتی ہیں مسلمان ان کے وہ معنے کرتے ہیں جن سے مسیحؑ کی خدائی ثابت ہو۔
یعنی تم کو ان نیک کاموں کی خبر دوں گا جن کے کرنے سے انسان اللہ تعالیٰ کا مقرب ہو جاتا ہے۔
43:60; 61:7.
5:111.
The words "a Messenger to the Children of Israel" show that the mission of Jesus was confined to the House of Israel. He was not a World- Messenger (Matt. 10: 5, 6; 15: 24; 19: 28. Acts, 3: 25, 26; 13: 46. Luke, 19: 10; 22: 28-30).
Khalaqa means, he measured, designed, fashioned or planned; God produced or created or brought into existence a thing or being without there being any previously existing pattern or model or similitude, i.e. he originated it (Lane & Lisan).
Tin means, clay; earth; mould; etc. Figuratively, at-Tin may signify such persons as possess docile natures suitable for being moulded into any good shape like pliable clay.
Hai’ah means, form; fashion; garb; state; manner; mode or quality (Lane).
Tair means, a bird. Metaphorically the word signifies a highly spiritual man who soars high into spiritual regions as Asad (literally a lion) is used for a brave man and Dabbah for a worthless person, a worm of the earth (34:15).
’Ubri’u is derived from Bari’a which means, he was or became clear or free from a thing and signifies, I heal; I declare a person free from the defect attributed to him (Lane).
Akmah means, one who cannot see at night; one born blind; one who becomes blind afterward; one deprived of reason and understanding (Mufradat).
There is no mention in the Bible of the miracle which is popularly believed to have been performed by Jesus that he created birds. If Jesus had really created birds, there is no reason why the Bible should have omitted to mention this, particularly when the creating of birds was a miracle the like of which had never been shown before by any Messenger of God. The mention of such a miracle would certainly have established his great superiority over all other Prophets and would have lent some support to the claim to Divinity which has been foisted upon him by his later followers. Of the different meanings of Khalq—(1) measuring; determining; designing, (2) fashioning; making and creating, etc. it is in the former sense that this word has been used in this verse. In the sense of "creating," the act of Khalq has not been attributed in the Qur’an to any other being or thing except God (13:17; 16:21; 22:74; 25:4; 31:11, 12; 35:41 & 46:5). In the light of the above explanation, and keeping in
The entire clause may mean that Jesus told his disciples what they should eat, i.e. what they should spend to meet their physical needs, and what they should store up i.e. what they should lay up as spiritual treasure in Heaven. In other words he told them that their earnings should be honestly and lawfully acquired and that they should spend their savings in the way of God, having no thought for the morrow which should be left to God (Matt. 6: 25, 26).
43:60; 61:7.
5:111.
Important Words:
اخلق (I fashion out) is derived from خلق. They say خلقه meaning: (1) he measured it, or he determined its measure or proportion (e.g. they say خلق الادیم meaning, he determined the leather with a view to cutting it); (2) he designed or fashioned or planned it; (3) he made it according to a certain measure or design; (4) He (God) produced or created or brought into existence a thing or being without there being any previously existing pattern or model or similitude, i.e.He originated it; (5) he forged or fabricated a story or a lie; (6) he made a thing smooth, even and equable (Lane & Lisan).
الطین (clay) is derived from طان i.e. he made his work or deed good; he performed or executed his work or deed well. طانه الله علی الخیر means, God created him with a disposition or adaptation to that which is good, i.e. created him with a good natural disposition. طانه means, he coated or plastered it with clay or mud. طین means, clay, earth, mould, soil or mud. طینةmeans, any material sub-stance of which anything having form consists; the natural constitution or disposition of a thing. The term ابن الطین is sometimes used to signify Adam (Lane). Figuratively الطین may signify such persons as possess docile natures suitable for being moulded into any good shape like pliable clay.
الطیر (bird) which is the plural of طائر (a bird) and is also sometimes used as singular is derived from طار i.e. (1) he or it flew or moved in the air by means of wings; (2) he or it ran or moved quickly or fled. طار عقله means, his reason fled. طارت الابل means, the she-camel conceived. طار لکل منھم سھمه means, the share of each came to him. الطیر or طیر is both the plural of طائر (bird) and the noun infinitive from the verb طار. So طیر means: (1) flying birds, insects, etc.; (2) a flying bird, insect, etc., for طیر is sometimes also used as singular; (3) as an infinitive noun طیر would also give the different meanings conveyed by its verbal forms (Lane).
ھیئة (manner) is the noun infinitive from ھاء. They say ھاء الرجل meaning, the man was or became of good form and appearance or other properties denoted by ھیئة, the noun infinitive. ھاء الیه means, he desired or longed to see or find him or it. ھیأه means, he gave him or he made him have a garb or guise, etc.; he prepared or arranged it and put it in a good state. تھیأ لامر means, he became prepared for the thing, or the matter. ھیئة means, form, fashion, appearance or figure; guise or garb; state, condition or case; manner, mode or quality (Aqrab & Lane).
ابری (I heal) is derived from بری i.e. he was or became clear or free from a thing. بری من المرض means, he became free from disease, i.e. he recovered from it. بری من الدین means, he became clear of debt. ابرأه means, he cured or healed him of the disease; he declared him innocent or free from the defect attributed to him; he acquitted him (Aqrab & Lane).
الاکمه (blind) is derived from کمه i.e. he became blind; or his eyes did not see at night. کمه فلان also means, he was or became deprived of reason or understanding. کمه النھار means, the day became dark, i.e. the sun became overcast with clouds. اکمه means, one who cannot see at night; one who is born blind; one who becomes blind afterwards; one who is deprived of reason and understanding (Aqrab & Mufradat).
ابرص (leprous) is derived from برص i.e. he was or became affected with برص (leprosy) viz. a sort of whiteness that appears upon parts of the body by reason of a corrupt state of health or constitution. The moon is sometimes called الابرص because of its white hue. ارض برصاء means, a land of which the herbage has become depastured at several places so that it has become bare thereof (Aqrab & Lane). A variety of leprosy of the Hebrews (probably identical with modern leprosy) was characterized by the presence of smooth, shining, depressed white patches or scales, the hair on which participated in the whiteness, while the skin and adjacent flesh became insensible (Webster).
تاکلون (you will eat) is derived from اکل i.e. he ate; he ate up; he devoured; he consumed; he wore away, etc. The Holy Prophet is reported to have said, امرت بقریة تاکل القری i.e. I have been commanded to migrate to a town (Medina) which shall devour, (i.e. subdue and conquer) other towns (Lane).
Commentary:
With this verse begins an account of Jesus’ ministry as a Prophet of God. By using the words, a Messenger to the Children of Israel, the verse makes it clear that Jesus’ mission was confined to the House of Israel. He was not a universal Messenger. In fact, as the Gospel itself states, he expressly ordered his disciples not to preach his message to any but the Israelites: "These twelve Jesus sent forth, and commanded them, saying, 'Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: but go rather to the lost sheep of the house of Israel' " (Matt. 10:5, 6). It cannot be argued that this prohibition was confined to the lifetime of Jesus and that after his death his disciples were at liberty to preach to all the nations of the world, for this supposition is belied by the Gospel itself: "But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the son of man be come" (Matt. 10:23). According to this verse, the followers of Jesus were enjoined to confine their preaching to the Children of Israel till the time of his second coming. The same injunction is contained in Matt. 15: 24; 18: 11, 12; 19: 28; Acts 3: 25, 26; 13: 46; Luke 19: 10; 15: 4; 22: 28-30.
Only in Matt. 28:19 there appears some ambiguity about the mission of Jesus but on deeper reflection it becomes clear that here too it is the tribes of Israel that are meant, and not all peoples and all nations. The early disciples understood these words of Jesus in this very sense: "Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only" (Acts 11: 19).
For a clear understanding of the other parts of the present verse, i.e. making birds of clay, etc. it is necessary to remember that it was Jesus’ habit to talk in parables—a way of talking which was predicted in the previous Scriptures to be a characteristic of his speech. Says the Gospel: "All these things spake Jesus unto the multitudes in parables; and without a parable spake he not unto them: that it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables" (Matt. 13:34, 35). Later historians also have referred to this peculiar characteristic of Jesus: "In his popular addresses Jesus would make free use of parables. He spoke in parables to all classes but especially to the people. Without parables he was not wont to speak to them" (Enc. Bib. under Jesus). With this torchlight of history in our hands, it does not remain difficult for us to understand or explain the "signs" of Jesus as mentioned in the present verse.
There is no mention in the Bible of the miracle of creating birds popularly believed to have been performed by Jesus. If Jesus had really created birds, there is no reason why the Bible should have omitted to mention it, particularly when the creation of birds was a miracle the like of which had never been shown before by any Messenger of God. The mention of such a miracle would certainly have established his superiority over other Prophets and would have lent some support to the claim to divinity which has been foisted upon him by his later followers. Of the different meanings of خلق i.e. measuring, determining, designing or fashioning; making and creating, etc. given under Important Words above, it is in the former sense that this word has been used in this verse. In the sense of "creating'', the act of khalq has not been attributed in the Quran to any other being or thing except God. In fact, the Quran has laid the greatest emphasis on this exclusive attribute of God Who has been again and again declared to be the sole "Creator" of all things. All others to whom creation has been attributed are declared by the Quran to have been themselves created by God and to be devoid of all power to create anything (e.g. see 13:17; 16:21; 22:74; 25:4; 31:11, 12; 35:41 and 46:5). Even the silly notion that the power of creating though the unshared prerogative of God, might have been temporarily delegated by Him to another is rejected by the Quran (39:30 & 16:72).
In the light of the above explanation, and keeping in view the figurative sense of "clay", for which see Important Words above, the clause, I will fashion out for you a creation out of clay after the manner of a bird, then I will breathe into it (a new spirit) and it will become a soaring being, would mean that if ordinary men of humble origin but possessing the inherent power of growth and development came into contact with Jesus and accepted his message they would undergo a complete transformation in their lives. From men grovelling in the dust and not seeing beyond their material cares and mundane concerns, they would become converted into birds soaring high into the lofty regions of the spiritual firmament. And this is exactly what happened. The humble and despised fishermen of Galilee, under the impact of the ennobling teaching of their Master, began soaring like birds, preaching to the world of Israel the word of God and bravely facing all sorts of hardships and privations and making sacrifices that should adorn the history of any nation. Says Jesus: "I say unto you, Take no thought for your life, what ye shall eat, and what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?" (Matt. 6:25, 26).
The miracle relating to the making of birds from clay may be interpreted in another way as well. In the time of Jesus people had a special liking for the practice of occult sciences —hypnotism, mesmerism, etc. So it is possible that God granted him special power of this kind in order to impress the people and make them believe in him. In this case the sign of making birds would mean that Jesus made small clay models of birds and then through a sort of mesmerism made them appear to fly in the air. But this did not convert them into real living birds; for as soon as the influence was removed, they fell down to the ground like so many lumps of earth. This miracle of Jesus was more or less like the miracle of the rod of Moses which was temporarily made to look like a real serpent but was actually not so. But whatever the significance of the sign, it was performed, as the verse clearly puts it, by the command of Allah, and Jesus possessed no power of creation. (For fuller description see Izalah’-e-Auham by Ahmad, the Promised Messiah).
As for healing the blind and the leprous, it appears from the Bible that persons suffering from certain diseases (leprosy, etc.) were considered unclean and were, therefore, not allowed to come in contact with other men. If, therefore, the word ابری be taken to mean, "I declare to be free", the clause would signify that the legal or social disabilities and disadvantages under which persons suffering from such maladies laboured were removed by Jesus. If, however, the word be interpreted as "I heal," then the clause would mean that Jesus used to heal persons suffering from these diseases. But as indicated above, Jesus used to speak in metaphors. So just as the "creation" spoken of is spiritual creation, the diseases mentioned are spiritual diseases. The Prophets of God are spiritual physicians; they give eyes to those that have lost spiritual sight, and they give hearing to those who are spiritually deaf, and they restore life to those who are spiritually dead (see also Matt. 13:15). In this case the word اکمه (blind or one who is blind at night) would stand for such person as possesses the light of faith but being weak, cannot stand trials. He sees in the daytime, i.e. so long as there are no trials and the sun of faith shines forth unclouded; but when the night comes on, i.e. when there are trials, and sacrifices have to be made, he loses his spiritual vision and stands still (cf. 2:21). Similarly, the word ابرص(leprous) would, in the spiritual sense, stand for one who is imperfect in faith, having patches of diseased skin among healthy ones. But even if these words be taken in their physical sense, Jesus is proved to possess no peculiar power. All Prophets heal diseases and ailments by the power of prayer. In this case, however, the word اکمه (blind) would be taken in the sense of one who cannot see at night or one whose sight is weak.
The clause, I will quicken the dead, does not mean that Jesus actually brought the dead to life. Those actually dead are never restored to life in this world. Such a belief is diametrically opposed to the whole Quranic teaching (23:100, 101; 21:96; 39:59, 60; 2:29; 40:12; 45:27). The sayings of the Holy Prophet are also clear on this point. For instance, it is related that when Jabir’s father, who was a Companion of the Holy Prophet, was killed in the Battle of Uhud and the lad was much grieved, the Holy Prophet consolingly told him that God had lovingly spoken to his father in the other world and had asked him to beg of Him anything he liked, for that would be given to him. Thereupon Jabir’s father said, "Grant me, my Lord, another lease of life on earth that I may again be killed in Thy way". God replied, "I would certainly have done so, but the word has gone forth from Me that the dead shall not be sent back to the earth" (Tirmidhi & Majah).
That the so-called dead who are reported to have been raised by Jesus were not actually dead is clear from the Gospels as well. The incident described in Matt. 9:23-25 sheds some light on it. As a matter of fact, Prophets are only sent to give life to those who are spiritually dead. Jesus, Moses, Abraham and, above all, the Holy Prophet of Islam brought about a complete change in the lives of their followers. This, in religious language, is termed raising the dead to life. Literally, too, the word موتی (the dead) does not necessarily mean those physically dead. It is also used about those who are dead spiritually, morally or intellectually. The Quran freely speaks of the quickening of the dead in the sense of granting life to the spiritually dead (e.g. 3:28; 6:123; 8:43; 25:50; 36:71). In 8:25 the Holy Prophet himself has been spoken of as giving life to the dead. Says the Quran: O ye who believe, respond to Allah and the Messenger when he calls you that he may give you life. Here it is spiritual and intellectual life that is meant, for Muslims do not believe that the Holy Prophet ever brought an actually dead person to life.
The miracles of Jesus, as mentioned in this verse, have been stated in a natural order. First of all is mentioned the change in the outlook and way of life of those that came in contact with him. From men of the world, they became men of God. They rose from the dust and began soaring in the air. Then are mentioned some of the more common spiritual diseases of which Jesus cured the people; the blind were given spiritual sight and those having diseased skins were healed. Finally, the spiritually dead are declared to have received through Jesus a new life. Thus not only a natural order but a sort of progressive order is found in the verse, the climax, so far as individual reformation is concerned, being reached with the miracle relating to the quickening of the dead. But if the verse be interpreted literally, no arrangement seems to exist in the order in which the miracles are described here, i.e. (1) the creation of birds out of clay; (2) the healing of the blind; (3) the healing of those suffering from leprosy, i.e. those who had patches of disease on their skin; and (4) the raising of the dead to life.
The true climax, however, reaches in the miracle or sign mentioned in the clause, I will announce to you what you will eat and what you will store up in your houses. According to Abul-Baqa’, the words نبأ (news) and انبأ (he gave the news) are used in the Quran for announcing matters of great importance (Kulliyyat). This shows that, what Jesus is here represented as announcing to the people, are matters of supreme im-portance to his followers. The language of the verse being parabolic, the word تاکلون (you will eat) will be taken figuratively, mean, "you will subdue or conquer" (see under Important Words above). Thus the clause, I will announce to you what you will eat, would mean, "I will let you know what you will subdue or conquer", i.e. "I will announce to you the conquests you are destined to make in future". The other expression, i.e. I will also let you know what you will store up in your houses, would mean, "I will let you know the deeds which you should or would leave behind for posterity".
The entire clause may have yet another meaning. It may mean that Jesus told his disciples: (1) what they should eat, i.e. what they should spend to meet their physical needs, and (2) what they should store up, i.e. what they should lay up as a spiritual treasure in Heaven. In other words, Jesus told them that their earnings should be honestly and lawfully acquired and that they should spend their savings in the way of God, having no thought for the morrow which should be left to God (see Matt. 6:25, 26 as quoted above).
e
43:60; 61:7.
f
5:111.
237
“以色列人的使者” 这一句说明: 伊撒的使命的范围限于以色列人之家。他不是全世界的使者 «马太福音» 10:5-6; 15:24; 19:28。«使徒行传» 3:25, 26; 13:46。«路加福音» 19:10; 22:28-30。
238
طَیْر (Tair) 意指鸟。这词隐喻翱翔在精神境界中的心灵高尚的人, 正像 اَسَدْ (Asad) (字面意义为狮子) 比喻勇敢的人; دَابَّة (Dabbah) 比喻无价值的人--------人类的寄生虫 (34:15)。
239
خَلَقَ (Khalaqa) 的意思是: 他测量、设计、形成或计划; 安拉创造、产生以前从未存在过的物和人, 也就是说, 安拉是一切的创始者 (Lane和 لِسَانْ--------Lisan)。
240
هَيْئَة (Hai’ah) 意指形状; 型式; 外表; 状况; 样式或品质 (Lane)。
241
طِيْن (Tin) 意指泥土; 土壤; 坯模等。从比喻的意义上来说, اَلطِّيْن (At-Tin) 可以指那种具有温顺性格的人, 他们像柔软的粘土, 适於塑造成良好的类型。
242
أُبْرِئُ (’Ubri’u) 是原自 بَرِئَ (Bari’a), 意指他从某事中解脱出来。因此这词意味着: 我治愈疾病; 我宣布某人没有缺陷 (Lane)。
243
اَكْمَه (Akmah) 意指: 晚间看不见东西的人; 生来就瞎的人; 以后成为瞎子的人; 失去理性和智力的人 (مُفْرَدَات, Mufradat)。
244
«圣经»中没有提到为大家所公认的伊撒 (耶稣) 创造鸟这一奇迹。如果伊撒确实创造过鸟, «圣经» 就没有理由不提这事,尤其是因为创造鸟是一种奇迹, 任何－个安拉的使者以前都没有显示过类似的奇迹。提到这样的奇迹肯定会证实伊撒比所有其他先知优越, 并且会证实其以后的追随者强加他为上帝 (主) 的说法。خَلْق (Khalq) 有不同的意义: (1) 测量; 确定; 设计, (2) 形成; 做和创造等, 此节经文中所用这个词的意思为前一个意义。作为 “创造” 这个词的意思来说, 在 «古兰经» 中Khalq的行为被认为不是属于任何其他人和物的, 而是属于安拉 (13:17; 16:21; 22:74; 25:4; 31:11, 12; 35:41和46:5)。按照上面的解释并且记住 “泥土” 这词的隐喻含义, “我为你们 (的好处) 将以 (具有泥土特性的人) 创造像飞鸟形状的创造物……成为高飞的人” 这一句整段的意思是: 如果出生卑贱、但具有天生的上进能力的普通人遇到他 (安拉) 并接受其启示, 他们的一生中会经受彻底变化, 他们会从卑躬屈膝、追求实利, 关心尘世俗事不见其他东西的人变成翱翔在高尚精神穹苍中的飞鸟。这是确实发生过的事。出身卑微和受人藐视的加利利渔夫, 在高贵的训诫和他们的主人的榜样的影响下, 像鸟一样高飞, 向以色列人布讲福音。
至于医治盲人和麻疯病人, 从 «圣经» 中看来, 患有某些疾病 (麻疯, 等等) 的人们被以色列人看作是不洁净的人而不准他和其他人进行社交接触。“我宣告解放了; ”这句话的意思是, 害有这样一些病痛的人在失去了合法或社会上的种种能力和优点的情况下工作, 这些限制由伊撒去除了。或者, 伊撒过去经常给患有这些病痛的人医治。安拉派遣的先知是精神上的医生: 他们给精神上丧失视力的人们以眼睛, 给精神上的聋子以听觉, 以及恢复在精神上已死亡的人的生命 (马太福音13:15)。在这种情况下, اَكْمَه (Akmah) 这一单词可以意味着这样一种人, 他有信仰的光明, 但由于缺乏决心而经不起考验。他在白天看得见东西, 也就是说, 只要没有考验而且信仰的阳光照耀着晴空时他看得见东西, 但是夜晚来临时, 也就是说, 出现考验而不得不作出牺牲时, 他就丧失了精神上的视力而站着不动了 (参阅2:21)。同样的, اَبْرَص, Abras (麻疯) 这一单词从精神方面的意义讲, 可以意味着一个在信仰方面不完全的人, 在他身上各块健康的皮肤之间有一块块病肤。
“我将使死者复活” 这一句, 并不是说伊撒真能使死人复活。在这个世界上真正死了的人是从来也不会复活的。«古兰经» 全部教义都是绝对反对这样的一种信念的 (2:29; 23:100, 101; 21:96; 39:59, 60; 40:12; 45:27)。安拉派遣的使者给信奉他们的人的生活中带来的道德上奇迹般的改造, 以宗教的专用语来说, 称为 “使死者复生”。
245
整个句子的意思可以是: 伊撒告诉他的弟子应该吃些什么, 也就是他们必须使用什么来满足身体需要, 以及应该贮存什么, 也就是说贮存什么做为天国的精神财富。换句话说, 他告诉他们应该用正当合法的手段获取他们的报酬, 并且应该把他们的储蓄用于安拉的道上, 不要顾虑明天, 听它由安拉安排。(马太福音6:25, 26)。
1
یعنی جس طرح پرندہ انڈے سی کر بچے نکالتا ہے میں بھی اسی طرح انسانوں میں سے روحانی قابلیت کے لوگوں کو اپنی تربیت میں لے کر ایک دن اس قابل بنا دیتا ہوں کہ وہ خداتعالیٰ کی طرف روحانی پرواز کرنے والے بن جاتے ہیں۔ یہ مرادنہیں کہ میں خدا بن جاؤں گا اور نہ یہ مراد ہے کہ زندہ پرندے پیدا کروں گا۔
2
یہود کو حکم تھا کہ اندھوں اور مبروص کو ناپاک سمجھیں (احبار باب۱۳ و باب۲۱) مسیحؑ سے اللہ تعالیٰ نے اس ظلم کا ازالہ کروایا۔ اسی کو اس جگہ بیان کیا گیا ہے۔ لوگوں نے غلطی سے یہ سمجھ لیا کہ مادر زاد اندھوں اور مبروص کو وہ اچھا کرتے تھے۔ حالانکہ مادر زاد کے الفاظ قرآن میں نہیں۔ اور موتیا بند کے مریضوں اور مبروصوں کو عام طور پر ڈاکٹر اور حکیم اچھا کرتے رہتے ہیں مگر بدقسمتی سے مسیحؑ کے متعلق جو آیتیں آتی ہیں مسلمان ان کے وہ معنے کرتے ہیں جن سے مسیحؑ کی خدائی ثابت ہو۔
3
یعنی تم کو ان نیک کاموں کی خبر دوں گا جن کے کرنے سے انسان اللہ تعالیٰ کا مقرب ہو جاتا ہے۔
b
43:60; 61:7.
c
5:111.
339
Important Words:
اخلق (I fashion out) is derived from خلق. They say خلقه meaning: (1) he measured it, or he determined its measure or proportion (e.g. they say خلق الادیم meaning, he determined the leather with a view to cutting it); (2) he designed or fashioned or planned it; (3) he made it according to a certain measure or design; (4) He (God) produced or created or brought into existence a thing or being without there being any previously existing pattern or model or similitude, i.e.He originated it; (5) he forged or fabricated a story or a lie; (6) he made a thing smooth, even and equable (Lane & Lisan).
الطین (clay) is derived from طان i.e. he made his work or deed good; he performed or executed his work or deed well. طانه الله علی الخیر means, God created him with a disposition or adaptation to that which is good, i.e. created him with a good natural disposition. طانه means, he coated or plastered it with clay or mud. طین means, clay, earth, mould, soil or mud. طینةmeans, any material sub-stance of which anything having form consists; the natural constitution or disposition of a thing. The term ابن الطین is sometimes used to signify Adam (Lane). Figuratively الطین may signify such persons as possess docile natures suitable for being moulded into any good shape like pliable clay.
الطیر (bird) which is the plural of طائر (a bird) and is also sometimes used as singular is derived from طار i.e. (1) he or it flew or moved in the air by means of wings; (2) he or it ran or moved quickly or fled. طار عقله means, his reason fled. طارت الابل means, the she-camel conceived. طار لکل منھم سھمه means, the share of each came to him. الطیر or طیر is both the plural of طائر (bird) and the noun infinitive from the verb طار. So طیر means: (1) flying birds, insects, etc.; (2) a flying bird, insect, etc., for طیر is sometimes also used as singular; (3) as an infinitive noun طیر would also give the different meanings conveyed by its verbal forms (Lane).
ھیئة (manner) is the noun infinitive from ھاء. They say ھاء الرجل meaning, the man was or became of good form and appearance or other properties denoted by ھیئة, the noun infinitive. ھاء الیه means, he desired or longed to see or find him or it. ھیأه means, he gave him or he made him have a garb or guise, etc.; he prepared or arranged it and put it in a good state. تھیأ لامر means, he became prepared for the thing, or the matter. ھیئة means, form, fashion, appearance or figure; guise or garb; state, condition or case; manner, mode or quality (Aqrab & Lane).
ابری (I heal) is derived from بری i.e. he was or became clear or free from a thing. بری من المرض means, he became free from disease, i.e. he recovered from it. بری من الدین means, he became clear of debt. ابرأه means, he cured or healed him of the disease; he declared him innocent or free from the defect attributed to him; he acquitted him (Aqrab & Lane).
الاکمه (blind) is derived from کمه i.e. he became blind; or his eyes did not see at night. کمه فلان also means, he was or became deprived of reason or understanding. کمه النھار means, the day became dark, i.e. the sun became overcast with clouds. اکمه means, one who cannot see at night; one who is born blind; one who becomes blind afterwards; one who is deprived of reason and understanding (Aqrab & Mufradat).
ابرص (leprous) is derived from برص i.e. he was or became affected with برص (leprosy) viz. a sort of whiteness that appears upon parts of the body by reason of a corrupt state of health or constitution. The moon is sometimes called الابرص because of its white hue. ارض برصاء means, a land of which the herbage has become depastured at several places so that it has become bare thereof (Aqrab & Lane). A variety of leprosy of the Hebrews (probably identical with modern leprosy) was characterized by the presence of smooth, shining, depressed white patches or scales, the hair on which participated in the whiteness, while the skin and adjacent flesh became insensible (Webster).
تاکلون (you will eat) is derived from اکل i.e. he ate; he ate up; he devoured; he consumed; he wore away, etc. The Holy Prophet is reported to have said, امرت بقریة تاکل القری i.e. I have been commanded to migrate to a town (Medina) which shall devour, (i.e. subdue and conquer) other towns (Lane).
Commentary:
With this verse begins an account of Jesus’ ministry as a Prophet of God. By using the words, a Messenger to the Children of Israel, the verse makes it clear that Jesus’ mission was confined to the House of Israel. He was not a universal Messenger. In fact, as the Gospel itself states, he expressly ordered his disciples not to preach his message to any but the Israelites: "These twelve Jesus sent forth, and commanded them, saying, 'Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: but go rather to the lost sheep of the house of Israel' " (Matt. 10:5, 6). It cannot be argued that this prohibition was confined to the lifetime of Jesus and that after his death his disciples were at liberty to preach to all the nations of the world, for this supposition is belied by the Gospel itself: "But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the son of man be come" (Matt. 10:23). According to this verse, the followers of Jesus were enjoined to confine their preaching to the Children of Israel till the time of his second coming. The same injunction is contained in Matt. 15: 24; 18: 11, 12; 19: 28; Acts 3: 25, 26; 13: 46; Luke 19: 10; 15: 4; 22: 28-30.
Only in Matt. 28:19 there appears some ambiguity about the mission of Jesus but on deeper reflection it becomes clear that here too it is the tribes of Israel that are meant, and not all peoples and all nations. The early disciples understood these words of Jesus in this very sense: "Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only" (Acts 11: 19).
For a clear understanding of the other parts of the present verse, i.e. making birds of clay, etc. it is necessary to remember that it was Jesus’ habit to talk in parables—a way of talking which was predicted in the previous Scriptures to be a characteristic of his speech. Says the Gospel: "All these things spake Jesus unto the multitudes in parables; and without a parable spake he not unto them: that it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables" (Matt. 13:34, 35). Later historians also have referred to this peculiar characteristic of Jesus: "In his popular addresses Jesus would make free use of parables. He spoke in parables to all classes but especially to the people. Without parables he was not wont to speak to them" (Enc. Bib. under Jesus). With this torchlight of history in our hands, it does not remain difficult for us to understand or explain the "signs" of Jesus as mentioned in the present verse.
There is no mention in the Bible of the miracle of creating birds popularly believed to have been performed by Jesus. If Jesus had really created birds, there is no reason why the Bible should have omitted to mention it, particularly when the creation of birds was a miracle the like of which had never been shown before by any Messenger of God. The mention of such a miracle would certainly have established his superiority over other Prophets and would have lent some support to the claim to divinity which has been foisted upon him by his later followers. Of the different meanings of خلق i.e. measuring, determining, designing or fashioning; making and creating, etc. given under Important Words above, it is in the former sense that this word has been used in this verse. In the sense of "creating'', the act of khalq has not been attributed in the Quran to any other being or thing except God. In fact, the Quran has laid the greatest emphasis on this exclusive attribute of God Who has been again and again declared to be the sole "Creator" of all things. All others to whom creation has been attributed are declared by the Quran to have been themselves created by God and to be devoid of all power to create anything (e.g. see 13:17; 16:21; 22:74; 25:4; 31:11, 12; 35:41 and 46:5). Even the silly notion that the power of creating though the unshared prerogative of God, might have been temporarily delegated by Him to another is rejected by the Quran (39:30 & 16:72).
In the light of the above explanation, and keeping in view the figurative sense of "clay", for which see Important Words above, the clause, I will fashion out for you a creation out of clay after the manner of a bird, then I will breathe into it (a new spirit) and it will become a soaring being, would mean that if ordinary men of humble origin but possessing the inherent power of growth and development came into contact with Jesus and accepted his message they would undergo a complete transformation in their lives. From men grovelling in the dust and not seeing beyond their material cares and mundane concerns, they would become converted into birds soaring high into the lofty regions of the spiritual firmament. And this is exactly what happened. The humble and despised fishermen of Galilee, under the impact of the ennobling teaching of their Master, began soaring like birds, preaching to the world of Israel the word of God and bravely facing all sorts of hardships and privations and making sacrifices that should adorn the history of any nation. Says Jesus: "I say unto you, Take no thought for your life, what ye shall eat, and what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?" (Matt. 6:25, 26).
The miracle relating to the making of birds from clay may be interpreted in another way as well. In the time of Jesus people had a special liking for the practice of occult sciences —hypnotism, mesmerism, etc. So it is possible that God granted him special power of this kind in order to impress the people and make them believe in him. In this case the sign of making birds would mean that Jesus made small clay models of birds and then through a sort of mesmerism made them appear to fly in the air. But this did not convert them into real living birds; for as soon as the influence was removed, they fell down to the ground like so many lumps of earth. This miracle of Jesus was more or less like the miracle of the rod of Moses which was temporarily made to look like a real serpent but was actually not so. But whatever the significance of the sign, it was performed, as the verse clearly puts it, by the command of Allah, and Jesus possessed no power of creation. (For fuller description see Izalah’-e-Auham by Ahmad, the Promised Messiah).
As for healing the blind and the leprous, it appears from the Bible that persons suffering from certain diseases (leprosy, etc.) were considered unclean and were, therefore, not allowed to come in contact with other men. If, therefore, the word ابری be taken to mean, "I declare to be free", the clause would signify that the legal or social disabilities and disadvantages under which persons suffering from such maladies laboured were removed by Jesus. If, however, the word be interpreted as "I heal," then the clause would mean that Jesus used to heal persons suffering from these diseases. But as indicated above, Jesus used to speak in metaphors. So just as the "creation" spoken of is spiritual creation, the diseases mentioned are spiritual diseases. The Prophets of God are spiritual physicians; they give eyes to those that have lost spiritual sight, and they give hearing to those who are spiritually deaf, and they restore life to those who are spiritually dead (see also Matt. 13:15). In this case the word اکمه (blind or one who is blind at night) would stand for such person as possesses the light of faith but being weak, cannot stand trials. He sees in the daytime, i.e. so long as there are no trials and the sun of faith shines forth unclouded; but when the night comes on, i.e. when there are trials, and sacrifices have to be made, he loses his spiritual vision and stands still (cf. 2:21). Similarly, the word ابرص(leprous) would, in the spiritual sense, stand for one who is imperfect in faith, having patches of diseased skin among healthy ones. But even if these words be taken in their physical sense, Jesus is proved to possess no peculiar power. All Prophets heal diseases and ailments by the power of prayer. In this case, however, the word اکمه (blind) would be taken in the sense of one who cannot see at night or one whose sight is weak.
The clause, I will quicken the dead, does not mean that Jesus actually brought the dead to life. Those actually dead are never restored to life in this world. Such a belief is diametrically opposed to the whole Quranic teaching (23:100, 101; 21:96; 39:59, 60; 2:29; 40:12; 45:27). The sayings of the Holy Prophet are also clear on this point. For instance, it is related that when Jabir’s father, who was a Companion of the Holy Prophet, was killed in the Battle of Uhud and the lad was much grieved, the Holy Prophet consolingly told him that God had lovingly spoken to his father in the other world and had asked him to beg of Him anything he liked, for that would be given to him. Thereupon Jabir’s father said, "Grant me, my Lord, another lease of life on earth that I may again be killed in Thy way". God replied, "I would certainly have done so, but the word has gone forth from Me that the dead shall not be sent back to the earth" (Tirmidhi & Majah).
That the so-called dead who are reported to have been raised by Jesus were not actually dead is clear from the Gospels as well. The incident described in Matt. 9:23-25 sheds some light on it. As a matter of fact, Prophets are only sent to give life to those who are spiritually dead. Jesus, Moses, Abraham and, above all, the Holy Prophet of Islam brought about a complete change in the lives of their followers. This, in religious language, is termed raising the dead to life. Literally, too, the word موتی (the dead) does not necessarily mean those physically dead. It is also used about those who are dead spiritually, morally or intellectually. The Quran freely speaks of the quickening of the dead in the sense of granting life to the spiritually dead (e.g. 3:28; 6:123; 8:43; 25:50; 36:71). In 8:25 the Holy Prophet himself has been spoken of as giving life to the dead. Says the Quran: O ye who believe, respond to Allah and the Messenger when he calls you that he may give you life. Here it is spiritual and intellectual life that is meant, for Muslims do not believe that the Holy Prophet ever brought an actually dead person to life.
The miracles of Jesus, as mentioned in this verse, have been stated in a natural order. First of all is mentioned the change in the outlook and way of life of those that came in contact with him. From men of the world, they became men of God. They rose from the dust and began soaring in the air. Then are mentioned some of the more common spiritual diseases of which Jesus cured the people; the blind were given spiritual sight and those having diseased skins were healed. Finally, the spiritually dead are declared to have received through Jesus a new life. Thus not only a natural order but a sort of progressive order is found in the verse, the climax, so far as individual reformation is concerned, being reached with the miracle relating to the quickening of the dead. But if the verse be interpreted literally, no arrangement seems to exist in the order in which the miracles are described here, i.e. (1) the creation of birds out of clay; (2) the healing of the blind; (3) the healing of those suffering from leprosy, i.e. those who had patches of disease on their skin; and (4) the raising of the dead to life.
The true climax, however, reaches in the miracle or sign mentioned in the clause, I will announce to you what you will eat and what you will store up in your houses. According to Abul-Baqa’, the words نبأ (news) and انبأ (he gave the news) are used in the Quran for announcing matters of great importance (Kulliyyat). This shows that, what Jesus is here represented as announcing to the people, are matters of supreme im-portance to his followers. The language of the verse being parabolic, the word تاکلون (you will eat) will be taken figuratively, mean, "you will subdue or conquer" (see under Important Words above). Thus the clause, I will announce to you what you will eat, would mean, "I will let you know what you will subdue or conquer", i.e. "I will announce to you the conquests you are destined to make in future". The other expression, i.e. I will also let you know what you will store up in your houses, would mean, "I will let you know the deeds which you should or would leave behind for posterity".
The entire clause may have yet another meaning. It may mean that Jesus told his disciples: (1) what they should eat, i.e. what they should spend to meet their physical needs, and (2) what they should store up, i.e. what they should lay up as a spiritual treasure in Heaven. In other words, Jesus told them that their earnings should be honestly and lawfully acquired and that they should spend their savings in the way of God, having no thought for the morrow which should be left to God (see Matt. 6:25, 26 as quoted above).
c
43:60; 61:7.
d
5:111.
419A
The words "a Messenger to the Children of Israel" show that the mission of Jesus was confined to the House of Israel. He was not a World- Messenger (Matt. 10: 5, 6; 15: 24; 19: 28. Acts, 3: 25, 26; 13: 46. Luke, 19: 10; 22: 28-30).
420
Khalaqa means, he measured, designed, fashioned or planned; God produced or created or brought into existence a thing or being without there being any previously existing pattern or model or similitude, i.e. he originated it (Lane & Lisan).
420A
Tin means, clay; earth; mould; etc. Figuratively, at-Tin may signify such persons as possess docile natures suitable for being moulded into any good shape like pliable clay.
420B
Hai’ah means, form; fashion; garb; state; manner; mode or quality (Lane).
420C
Tair means, a bird. Metaphorically the word signifies a highly spiritual man who soars high into spiritual regions as Asad (literally a lion) is used for a brave man and Dabbah for a worthless person, a worm of the earth (34:15).
420D
’Ubri’u is derived from Bari’a which means, he was or became clear or free from a thing and signifies, I heal; I declare a person free from the defect attributed to him (Lane).
420E
Akmah means, one who cannot see at night; one born blind; one who becomes blind afterward; one deprived of reason and understanding (Mufradat).
420F
There is no mention in the Bible of the miracle which is popularly believed to have been performed by Jesus that he created birds. If Jesus had really created birds, there is no reason why the Bible should have omitted to mention this, particularly when the creating of birds was a miracle the like of which had never been shown before by any Messenger of God. The mention of such a miracle would certainly have established his great superiority over all other Prophets and would have lent some support to the claim to Divinity which has been foisted upon him by his later followers. Of the different meanings of Khalq—(1) measuring; determining; designing, (2) fashioning; making and creating, etc. it is in the former sense that this word has been used in this verse. In the sense of "creating," the act of Khalq has not been attributed in the Qur’an to any other being or thing except God (13:17; 16:21; 22:74; 25:4; 31:11, 12; 35:41 & 46:5). In the light of the above explanation, and keeping in
420G
The entire clause may mean that Jesus told his disciples what they should eat, i.e. what they should spend to meet their physical needs, and what they should store up i.e. what they should lay up as spiritual treasure in Heaven. In other words he told them that their earnings should be honestly and lawfully acquired and that they should spend their savings in the way of God, having no thought for the morrow which should be left to God (Matt. 6: 25, 26).
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.
وَهُوَ ٱلَّذِى خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ بِٱلْحَقِّ ۖ وَيَوْمَ يَقُولُ كُن فَيَكُونُ ۚ قَوْلُهُ ٱلْحَقُّ ۚ وَلَهُ ٱلْمُلْكُ يَوْمَ يُنفَخُ فِى ٱلصُّورِ ۚ عَٰلِمُ ٱلْغَيْبِ وَٱلشَّهَٰدَةِ ۚ وَهُوَ ٱلْحَكِيمُ ٱلْخَبِيرُ
14:20; 16:4; 29:45.
27:88; 39:69.
9:94; 13:10; 23:93; 39:47; 59:23.
安拉的先知确实是一种号角, 通过他可以听到安拉的声音, 它的响声是广泛传播他的各种教导的以及在他的民族生活中由他所发起的伟大革命的一种象征。这节经文的意思是, 当穆圣的教导在世界上广泛传播并被接受的时候, 在伊斯兰教胜利和居支配地位时, 安拉的王国会以明确的论证确立在这世界上, 在那一天那些偶像会成为碎片。
9:94; 13:10; 23:93; 39:47; 59:23.
14:20; 16:4; 29:45.
27:88; 39:69.
A Divine Prophet is indeed a trumpet through whom the Voice of God is heard, and the sounding of it is a symbol for the wide dissemination of his teachings and the great revolution to be brought about by him in the lives of his people. The verse means that when the teachings of the Holy Prophet are widely published and accepted in the world and when Islam triumphs and predominates, then the Kingdom of God will become demonstrably established in the earth and on that day will idols be broken to pieces.
14:20; 16:4; 29:45.
27:88; 39:69.
9:94; 13:10; 23:93; 39:47; 59:23.
Commentary:
The word کن (be) really denotes a simple command intended to bring about a change. When the word is used concerning a thing which does not exist, it naturally signifies the bringing into being something which God has willed. When, however, the word is used concerning a thing which already exists, then it generally means that the thing will come to nought when God so wills. Thus the sentence, He it is Who created…and the day He says, 'Be', it will be, signifies that everything is in the power of God; so when God issues a command concerning the breaking-up of the power of disbelievers, it will surely come to nought.
The expression, His word is the truth, means that the prophecy mentioned above is a true one and must come to pass and nothing can stop it. See the meaning of حق under 2:148 & 3:4.
The words, His will be the kingdom on the day when the trumpet will be blown, mean that the visible kingdom of God will be established when Islam triumphs and false and idolatrous beliefs and practices vanish. A Prophet of God is indeed a trumpet, through whom the voice of God is heard, and the sounding of the trumpet is a symbol for the wide publication and establishment of the teachings brought by him. Thus, the verse means that when the teachings of the Holy Prophet are widely published and accepted in the world and when Islam flourishes and triumphs, then the kingdom of God will be visibly established on the earth and on that day will idols be broken to pieces.
b
14:20; 16:4; 29:45.
c
27:88; 39:69.
d
9:94; 13:10; 23:93; 39:47; 59:23.
431
安拉的先知确实是一种号角, 通过他可以听到安拉的声音, 它的响声是广泛传播他的各种教导的以及在他的民族生活中由他所发起的伟大革命的一种象征。这节经文的意思是, 当穆圣的教导在世界上广泛传播并被接受的时候, 在伊斯兰教胜利和居支配地位时, 安拉的王国会以明确的论证确立在这世界上, 在那一天那些偶像会成为碎片。
b
14:20; 16:4; 29:45.
c
27:88; 39:69.
d
9:94; 13:10; 23:93; 39:47; 59:23.
819
Commentary:
The word کن (be) really denotes a simple command intended to bring about a change. When the word is used concerning a thing which does not exist, it naturally signifies the bringing into being something which God has willed. When, however, the word is used concerning a thing which already exists, then it generally means that the thing will come to nought when God so wills. Thus the sentence, He it is Who created…and the day He says, 'Be', it will be, signifies that everything is in the power of God; so when God issues a command concerning the breaking-up of the power of disbelievers, it will surely come to nought.
The expression, His word is the truth, means that the prophecy mentioned above is a true one and must come to pass and nothing can stop it. See the meaning of حق under 2:148 & 3:4.
The words, His will be the kingdom on the day when the trumpet will be blown, mean that the visible kingdom of God will be established when Islam triumphs and false and idolatrous beliefs and practices vanish. A Prophet of God is indeed a trumpet, through whom the voice of God is heard, and the sounding of the trumpet is a symbol for the wide publication and establishment of the teachings brought by him. Thus, the verse means that when the teachings of the Holy Prophet are widely published and accepted in the world and when Islam flourishes and triumphs, then the kingdom of God will be visibly established on the earth and on that day will idols be broken to pieces.
a
9:94; 13:10; 23:93; 39:47; 59:23.
c
14:20; 16:4; 29:45.
d
27:88; 39:69.
863
A Divine Prophet is indeed a trumpet through whom the Voice of God is heard, and the sounding of it is a symbol for the wide dissemination of his teachings and the great revolution to be brought about by him in the lives of his people. The verse means that when the teachings of the Holy Prophet are widely published and accepted in the world and when Islam triumphs and predominates, then the Kingdom of God will become demonstrably established in the earth and on that day will idols be broken to pieces.
إِنَّمَا قَوْلُنَا لِشَىْءٍ إِذَآ أَرَدْنَٰهُ أَن نَّقُولَ لَهُۥ كُن فَيَكُونُ
2:118; 3:48; 36:83; 40:69.
The word kun (be) does not mean that God gives the command to something already existing. It merely gives expression to a wish, and means that when God so expresses a wish, it finds immediate objective fulfilment.
2:118; 3:48; 36:83; 40:69.
Commentary:
The previous verse mentioned the purpose for which God has ordained a Day of Resurrection. Since disbelievers might regard such a day as an impossibility, the verse under comment draws their attention to God’s great and unlimited powers. It points out how these great powers are being manifested on all sides. The reference is particularly to the prophecies made by God’s Messengers which, being seemingly impossible of fulfilment, are fulfilled in due course. Such invincible evidence should be sufficient to convince disbelievers that it is certainly not beyond the power of God to bring about Resurrection.
The verb کن (Be) does not mean that God gives the command to something already existing. It merely gives expression to a wish and means that when God so expresses a wish it finds its immediate objective fulfilled.
f
2:118; 3:48; 36:83; 40:69.
678
(Kun,有) 这个单词的意思不是说要安拉对已存在的某一东西下达命令。它只是表达一种希望。意思是指当安拉这样表达希望时, 客观的事物就立即实现。
a
2:118; 3:48; 36:83; 40:69.
1842
Commentary:
The previous verse mentioned the purpose for which God has ordained a Day of Resurrection. Since disbelievers might regard such a day as an impossibility, the verse under comment draws their attention to God’s great and unlimited powers. It points out how these great powers are being manifested on all sides. The reference is particularly to the prophecies made by God’s Messengers which, being seemingly impossible of fulfilment, are fulfilled in due course. Such invincible evidence should be sufficient to convince disbelievers that it is certainly not beyond the power of God to bring about Resurrection.
The verb کن (Be) does not mean that God gives the command to something already existing. It merely gives expression to a wish and means that when God so expresses a wish it finds its immediate objective fulfilled.
d
2:118; 3:48; 36:83; 40:69.
1546
The word kun (be) does not mean that God gives the command to something already existing. It merely gives expression to a wish, and means that when God so expresses a wish, it finds immediate objective fulfilment.
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.
إِنَّمَآ أَمْرُهُۥٓ إِذَآ أَرَادَ شَيْـًٔا أَن يَقُولَ لَهُۥ كُن فَيَكُونُ
2:118; 3:48; 40:69.
Wherever in the Qur’an the expression, when He intends a thing, He says concerning it, 'Be,' and it comes into being, is used, the reference invariably seems to be to the occurrence of an event of exceptional importance, particularly to the coming into being of a great moral and spiritual revolution through a Divine Reformer. In the verse under comment also the reference is to the great change which was wrought by the Holy Prophet.
2:118; 3:48; 40:69.
Commentary:
Wherever in the Quran the expression "when He intends a thing, He says to it, 'Be' and it comes into being" is used, the reference invariably is to the occurrence of an event of exceptional importance, particularly to the coming into being of a great moral and spiritual revolution through a Divine Reformer. In the verse under comment also the reference is to the great change which was wrought by the Holy Prophet. The Surah deals with the Holy Prophet’s Message and opened with an address to him.
b
2:118; 3:48; 40:69.
1078
«古兰经» 中凡是有 “当他想要一个东西时, 他对它的命令只是说声, ‘有’, 它就有了。” 这些话的地方, 所指的看来总是发生了一件非常重要的事情, 尤其是指经由安拉派遣的一位复兴者而发生的道德和精神上的伟大革命。现在注释的这节经文, 它所指的也是穆圣所造成的伟大变化。
e
2:118; 3:48; 40:69.
3268
Commentary:
Wherever in the Quran the expression "when He intends a thing, He says to it, 'Be' and it comes into being" is used, the reference invariably is to the occurrence of an event of exceptional importance, particularly to the coming into being of a great moral and spiritual revolution through a Divine Reformer. In the verse under comment also the reference is to the great change which was wrought by the Holy Prophet. The Surah deals with the Holy Prophet’s Message and opened with an address to him.
a
2:118; 3:48; 40:69.
2464
Wherever in the Qur’an the expression, when He intends a thing, He says concerning it, 'Be,' and it comes into being, is used, the reference invariably seems to be to the occurrence of an event of exceptional importance, particularly to the coming into being of a great moral and spiritual revolution through a Divine Reformer. In the verse under comment also the reference is to the great change which was wrought by the Holy Prophet.
هُوَ ٱلَّذِى يُحْىِۦ وَيُمِيتُ ۖ فَإِذَا قَضَىٰٓ أَمْرًا فَإِنَّمَا يَقُولُ لَهُۥ كُن فَيَكُونُ
2:29; 22:67; 30:41.
2:118; 3:48; 16:41; 36:83.
It is the will and decree of God, Who gives life and causes death that a people—the Arabs—who were morally and spiritually as good as dead, should now rise to a new life through the Holy Prophet and none can thwart and frustrate Allah’s decree.
2:29; 22:67; 30:41.
2:118; 3:48; 16:41; 36:83.
Commentary:
It is the will and decree of God, Who gives life and causes death, that a people—the Arabs—who were morally and spiritually as good as dead, should now rise to a new life through the Holy Prophet; and none can thwart and frustrate His decree.
The word کن (be) does not here denote command; but expresses a desire or wish. For significance of this word see 19:36.
c
2:29; 22:67; 30:41.
d
2:118; 3:48; 16:41; 36:83.
c
2:29; 22:67; 30:41.
d
2:118; 3:48; 16:41; 36:83.
3544
Commentary:
It is the will and decree of God, Who gives life and causes death, that a people—the Arabs—who were morally and spiritually as good as dead, should now rise to a new life through the Holy Prophet; and none can thwart and frustrate His decree.
The word کن (be) does not here denote command; but expresses a desire or wish. For significance of this word see 19:36.
a
2:29; 22:67; 30:41.
b
2:118; 3:48; 16:41; 36:83.
2616
It is the will and decree of God, Who gives life and causes death that a people—the Arabs—who were morally and spiritually as good as dead, should now rise to a new life through the Holy Prophet and none can thwart and frustrate Allah’s decree.