Search Results for "قَتَلُوهُ"
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وَٱقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ وَأَخْرِجُوهُم مِّنْ حَيْثُ أَخْرَجُوكُمْ ۚ وَٱلْفِتْنَةُ أَشَدُّ مِنَ ٱلْقَتْلِ ۚ وَلَا تُقَٰتِلُوهُمْ عِندَ ٱلْمَسْجِدِ ٱلْحَرَامِ حَتَّىٰ يُقَٰتِلُوكُمْ فِيهِ ۖ فَإِن قَٰتَلُوكُمْ فَٱقْتُلُوهُمْ ۗ كَذَٰلِكَ جَزَآءُ ٱلْكَٰفِرِينَ
عربی میں ’’نہ‘‘ کا لفظ نہیں لیکن یہ لفظ حتّٰی کے اندر مخفی ہے۔ اگر اسے خطوط میں رکھا جائے تو معنے بالکل الٹ بن جاتے ہیں اس وجہ سے خطوط میں ’’نہ‘‘ کا لفظ نہیں رکھا گیا‘ بلکہ ظاہر کیا گیا ہے۔
کَذٰلِکَ کا لفظی ترجمہ ’’اسی طرح‘‘ ہے لیکن اردو میں ’’یہی‘‘ کے لفظ سے ہی مضمون ٹھیک ادا ہوتا ہے۔
2:218.
This verse relates to conditions when war has actually broken out. Obviously, it enjoins Muslims to fight against only such disbelievers as are the first to take up arms against them.
The words signify that Mecca being the centre and the most sacred place of Islam, no non-Muslim should be allowed to remain in it.
2:218.
Important Words:
ثقفتموھم (you met them) is derived from ثقف. They say ثقفه i.e. (1) he faced him or he met him; (2) he caught hold of him; (3) he got the better of him (Aqrab).
فتنة (persecution) is derived from فتن. They say فتن فلانا i.e. he led him astray; he tried or tested him. The expression فتن فلاناعن رأیه means, he prevented him from holding his views. The words فتن الصائغ الذھب mean, the goldsmith melted the gold in the crucible to ascertain its genuineness. فتنه means, he put him in a state of trial or persecution. Thus فتنة means: (1) trial; (2) torture and persecution; (3) divergence of views among men and the disputes and fighting that take place as a result thereof (Aqrab). See also 2:103.
Commentary:
The verse relates to conditions when a war has actually broken out. Obviously it does not apply to all disbelievers, for it only says, "kill them" and not "kill the disbelievers". The pronoun "them" clearly refers to, those who fight against you, as mentioned in the previous verse. The verse calls upon Muslims to fight against only such disbelievers as take up arms against them. It does not call upon them to slay each and every disbeliever that may happen to come in their way. Indeed this verse affords a remarkable instance of the way in which the plain words of the Quran are generally distorted by the opponents of Islam.
The clause, and drive them out from where they have driven you out, refers to the time when the enemies of Islam compelled the Holy Prophet and his Companions to flee from Mecca. It enjoins Muslims to bear in mind that they have eventually to conquer Mecca which being the centre and the most sacred place of Islam, no non-Muslim would be allowed to remain in it.
The clause, persecution is worse than killing, provides an argument in support of defensive war. The disbelievers were persecuting Muslims in diverse ways with a view to turning them away from their faith and they were also creating disorder in the land. It was certainly better to put a stop to this state of affairs by fighting against the aggressors than to allow it to continue. There are circumstances when, to every right-thinking man, war becomes necessary.
The words فتنة (persecution) and قتل (killing) may be interpreted in another way also. فتنة means, "persecution or war waged against a people with a view to turning them from their faith", and قتل means, "an ordinary secular war". Now the verse points out that a war of religious persecution is worse than an ordinary war; for, firstly, worldly interests are nothing as compared with matters of faith; and secondly, wars caused by religious differences are more bitter and cruel, and seldom come to an end.
The clause, and fight them not in and near the Sacred Mosque until they fight you therein, contains a very important principle. Even after the declaration of war, there are restrictions to be observed, and Muslims should never be the first to break them. The sanctity of the holy precincts of the Ka‘bah must be safeguarded even in time of war. If, however, the other party violates its sanctity, Muslims may retaliate so that the attacking party may thereby be brought to its senses.
b
2:218.
128
128本节经文讲的是战争已经实际爆发时的一些情况。很明显, 穆斯林奉命只同首先动武反对他们的不信教的人进行战斗。
2
عربی میں ’’نہ‘‘ کا لفظ نہیں لیکن یہ لفظ حتّٰی کے اندر مخفی ہے۔ اگر اسے خطوط میں رکھا جائے تو معنے بالکل الٹ بن جاتے ہیں اس وجہ سے خطوط میں ’’نہ‘‘ کا لفظ نہیں رکھا گیا‘ بلکہ ظاہر کیا گیا ہے۔
3
کَذٰلِکَ کا لفظی ترجمہ ’’اسی طرح‘‘ ہے لیکن اردو میں ’’یہی‘‘ کے لفظ سے ہی مضمون ٹھیک ادا ہوتا ہے۔
a
2:218.
198
Important Words:
ثقفتموھم (you met them) is derived from ثقف. They say ثقفه i.e. (1) he faced him or he met him; (2) he caught hold of him; (3) he got the better of him (Aqrab).
فتنة (persecution) is derived from فتن. They say فتن فلانا i.e. he led him astray; he tried or tested him. The expression فتن فلاناعن رأیه means, he prevented him from holding his views. The words فتن الصائغ الذھب mean, the goldsmith melted the gold in the crucible to ascertain its genuineness. فتنه means, he put him in a state of trial or persecution. Thus فتنة means: (1) trial; (2) torture and persecution; (3) divergence of views among men and the disputes and fighting that take place as a result thereof (Aqrab). See also 2:103.
Commentary:
The verse relates to conditions when a war has actually broken out. Obviously it does not apply to all disbelievers, for it only says, "kill them" and not "kill the disbelievers". The pronoun "them" clearly refers to, those who fight against you, as mentioned in the previous verse. The verse calls upon Muslims to fight against only such disbelievers as take up arms against them. It does not call upon them to slay each and every disbeliever that may happen to come in their way. Indeed this verse affords a remarkable instance of the way in which the plain words of the Quran are generally distorted by the opponents of Islam.
The clause, and drive them out from where they have driven you out, refers to the time when the enemies of Islam compelled the Holy Prophet and his Companions to flee from Mecca. It enjoins Muslims to bear in mind that they have eventually to conquer Mecca which being the centre and the most sacred place of Islam, no non-Muslim would be allowed to remain in it.
The clause, persecution is worse than killing, provides an argument in support of defensive war. The disbelievers were persecuting Muslims in diverse ways with a view to turning them away from their faith and they were also creating disorder in the land. It was certainly better to put a stop to this state of affairs by fighting against the aggressors than to allow it to continue. There are circumstances when, to every right-thinking man, war becomes necessary.
The words فتنة (persecution) and قتل (killing) may be interpreted in another way also. فتنة means, "persecution or war waged against a people with a view to turning them from their faith", and قتل means, "an ordinary secular war". Now the verse points out that a war of religious persecution is worse than an ordinary war; for, firstly, worldly interests are nothing as compared with matters of faith; and secondly, wars caused by religious differences are more bitter and cruel, and seldom come to an end.
The clause, and fight them not in and near the Sacred Mosque until they fight you therein, contains a very important principle. Even after the declaration of war, there are restrictions to be observed, and Muslims should never be the first to break them. The sanctity of the holy precincts of the Ka‘bah must be safeguarded even in time of war. If, however, the other party violates its sanctity, Muslims may retaliate so that the attacking party may thereby be brought to its senses.
b
2:218.
220
This verse relates to conditions when war has actually broken out. Obviously, it enjoins Muslims to fight against only such disbelievers as are the first to take up arms against them.
221
The words signify that Mecca being the centre and the most sacred place of Islam, no non-Muslim should be allowed to remain in it.
وَقَٰتِلُوهُمْ حَتَّىٰ لَا تَكُونَ فِتْنَةٌ وَيَكُونَ ٱلدِّينُ لِلَّهِ ۖ فَإِنِ ٱنتَهَوْا۟ فَلَا عُدْوَٰنَ إِلَّا عَلَى ٱلظَّٰلِمِينَ
8:40.
本节经文还指出, 只有当对方使战争强加在他们身上时, 穆斯林才可以进行自卫战斗, 并一直打到确立宗教完全自由为止。假如安拉的指令是继续战斗到所有不信教的人接受伊斯兰教为止, 穆圣不可能同不信教的人订立了许多和平条约。对 جِهَادْ (Jihad, 为主道抗战) 的详细注释参阅867-871。
عُدْوَان (‘Udwan) 意指, (1) 敌对行动; (2) 非法行为; (3) 对非法行为的惩罚; 及 (4) 以借口或托词对付一个人 (مُفْرَدَات , Mufradat和Lane)。
这四节经文 (191－194) 体现了关于战争的下列准则: (a) 采取战争只能是为了安拉而不是为了任何自私的动机, 也不是为了民族或其他利益的扩张或增迸。 (b) 穆斯林只能为了对抗那些首先进攻他们的人而去作战。 (c) 即使敌人已经发动进攻, 他们仍应该把交战保持在限定范围之内, 而不得把它超过直接的目标。 (d) 他们只应针对正规军作战, 而不应袭击或骚扰非战斗人员。 (e) 在作战期间各种宗教的仪式和典礼都应享有安全的环境。 (f) 绝对禁止侵袭宗教场所或予以任何性质的损害, 因此甚至在它们的附近也不允许作战。 (g) 如果敌人利用礼拜场所作为进攻据点, 那么, 在这种情况下, 穆斯林可就地或在近旁进行回击。 (h) 只要对宗教自由的干扰持续下去, 战斗也就得继续下去。也可参阅8:40; 9:4-6; 22:40, 41等节。
عُدْوَان کے لفظی معنے ظلم کے ہیں۔ لیکن لَاعُدْوَانَ کے معنے محاورہ میں الزام اور گرفت کے بھی ہیں۔ کہتے ہیں۔ لَاعُدْوَانَ عَلَیَّ اَیْ لَاسَبِیْلَ عَلَیَّ مجھ پر کوئی الزام و گرفت نہیں۔ (اقرب الموارد)
8:40.
This verse also shows that Muslims are allowed to fight in self-defence only when war is inflicted upon them by the other party and to continue it till complete freedom of religion is established. The Holy Prophet could not have entered into a number of treaties of peace with disbelievers if the Divine commandment had been to continue fighting until all disbelievers had embraced Islam. For a detailed note on Jihad see {1956} - {1960}.
‘Udwan means, (1) hostility; (2) wrongful conduct; (3) punishment for wrongful conduct; and (4) approach to a person by way of justification or excuse against him (Mufradat & Lane).
These four verses (191-194) embody the following rules about war: (a) War is to be resorted to only for the sake of God and not for any selfish motive, nor for aggrandisement or the advancement of national or other interests. (b) Muslims can go to war only against those who attack them first. (c) Even after the enemy has initiated the attack, they are enjoined to keep warfare within limits and not to extend it beyond the immediate objective. (d) They are to fight against only the regular army and not to attack or molest non-combatants. (e) During the course of fighting immunity is to be afforded to all religious rites and ceremonies. (f) To attack religious places or to do any kind of harm to them is absolutely forbidden, so that no fighting is allowed even in their neighbourhood. (g) If the enemy uses a plac
8:40; See 2:191.
Important Words:
الدین (religion) has a number of meanings including (1) religion; (2) rule and government (Aqrab). See also 1:4.
عدوان (hostility) is derived from عدا. They say عداه meaning, he passed beyond it. The expression عدا علیه means, he acted wrongfully towards him or he exceeded the proper limit against him. The words عاداه mean, he treated him with enmity and hostility. Thus عدوان means: (1) hostility; (2) wrongful conduct; (3) punishment for wrongful conduct and; (4) approach or way to a person by way of justification or excuse against him (Munjid, Mufradat & Lane).
Commentary:
This verse is often quoted by the opponents of Islam in support of their allegation that the Quran inculcates the carrying-on of war against unbelievers until all traces of false religions are wiped out and the whole world embraces Islam. But such a view is clearly wrong. The word which throws light on the true significance of this verse is فتنة (persecution) which, as has been explained in the preceding verse, means religious persecution. This verse therefore enjoins Muslims to fight only till persecution for religion is over. It is on record that during the war between Hadrat ‘Ali and Mu‘awiyah, ‘Abdullah, son of ‘Umar, was once asked why he did not take part in the war when the Quran enjoined the Muslims to fight to put an end to فتنة. He replied: "We did indeed act upon this injunction of the Quran when in the time of the Holy Prophet the number of Muslims was small and a man was subjected to فتنة i.e. persecution for his religious beliefs, being either put to death outright or tortured, until at last Islam spread and the "فتنه was over" (Bukhari, ch. on Tafsir). These words of ‘Abdullah, son of ‘Umar, leave no doubt that the word فتنة in this verse means persecution for religious beliefs and nothing else. Muslims are enjoined to fight until there is no فتنة i.e. no persecution for religious beliefs.
The words that follow, i.e. and religion is professed for Allah, would, therefore, mean that Muslims should fight till profession of a faith is not influenced by the fear of men, but that whatever religion a man follows, he should follow it only for the sake of God, and not out of the fear of men. The above interpretation is also borne out by the fact that the Holy Prophet entered into a number of treaties of peace with disbelievers, which could have no justification if the divine commandment had been to continue fighting until all embraced Islam. The object of the jihad or holy war which the Holy Prophet was bidden to undertake is clearly stated in 22:40-42, which were the first verses that gave Muslims the permission to take up arms against disbelievers and the idea has been further clarified in 2:191, 193 above. Among the numerous other verses which throw light on this subject the reader is referred to 2:195, 218, 257; 3:135; 4:91, 92; 5:3, 9, 33; 8:39, 62, 63; 9:6, 8, 10, 13; 22:39,41; 41:35; 42:49; 50:46; 60:9, 10.
The concluding clause i.e. but if they desist, then remember that no hostility is allowed except against the aggressors, further confirms the interpretation of the verse as given above. If the Quran enjoined the waging of war till Islam obtained universal acceptance, then there would be no sense whatever in the injunction that if disbelievers desisted from fighting and no longer remained aggressors, Muslims should also stop hostilities; for, as the verse puts it, fighting is not permissible "except against the aggressors".
d
8:40.
129
本节经文还指出, 只有当对方使战争强加在他们身上时, 穆斯林才可以进行自卫战斗, 并一直打到确立宗教完全自由为止。假如安拉的指令是继续战斗到所有不信教的人接受伊斯兰教为止, 穆圣不可能同不信教的人订立了许多和平条约。对 جِهَادْ (Jihad, 为主道抗战) 的详细注释参阅867-871。
130
عُدْوَان (‘Udwan) 意指, (1) 敌对行动; (2) 非法行为; (3) 对非法行为的惩罚; 及 (4) 以借口或托词对付一个人 (مُفْرَدَات , Mufradat和Lane)。
131
这四节经文 (191－194) 体现了关于战争的下列准则: (a) 采取战争只能是为了安拉而不是为了任何自私的动机, 也不是为了民族或其他利益的扩张或增迸。 (b) 穆斯林只能为了对抗那些首先进攻他们的人而去作战。 (c) 即使敌人已经发动进攻, 他们仍应该把交战保持在限定范围之内, 而不得把它超过直接的目标。 (d) 他们只应针对正规军作战, 而不应袭击或骚扰非战斗人员。 (e) 在作战期间各种宗教的仪式和典礼都应享有安全的环境。 (f) 绝对禁止侵袭宗教场所或予以任何性质的损害, 因此甚至在它们的附近也不允许作战。 (g) 如果敌人利用礼拜场所作为进攻据点, 那么, 在这种情况下, 穆斯林可就地或在近旁进行回击。 (h) 只要对宗教自由的干扰持续下去, 战斗也就得继续下去。也可参阅8:40; 9:4-6; 22:40, 41等节。
4
عُدْوَان کے لفظی معنے ظلم کے ہیں۔ لیکن لَاعُدْوَانَ کے معنے محاورہ میں الزام اور گرفت کے بھی ہیں۔ کہتے ہیں۔ لَاعُدْوَانَ عَلَیَّ اَیْ لَاسَبِیْلَ عَلَیَّ مجھ پر کوئی الزام و گرفت نہیں۔ (اقرب الموارد)
a
8:40; See 2:191.
200
Important Words:
الدین (religion) has a number of meanings including (1) religion; (2) rule and government (Aqrab). See also 1:4.
عدوان (hostility) is derived from عدا. They say عداه meaning, he passed beyond it. The expression عدا علیه means, he acted wrongfully towards him or he exceeded the proper limit against him. The words عاداه mean, he treated him with enmity and hostility. Thus عدوان means: (1) hostility; (2) wrongful conduct; (3) punishment for wrongful conduct and; (4) approach or way to a person by way of justification or excuse against him (Munjid, Mufradat & Lane).
Commentary:
This verse is often quoted by the opponents of Islam in support of their allegation that the Quran inculcates the carrying-on of war against unbelievers until all traces of false religions are wiped out and the whole world embraces Islam. But such a view is clearly wrong. The word which throws light on the true significance of this verse is فتنة (persecution) which, as has been explained in the preceding verse, means religious persecution. This verse therefore enjoins Muslims to fight only till persecution for religion is over. It is on record that during the war between Hadrat ‘Ali and Mu‘awiyah, ‘Abdullah, son of ‘Umar, was once asked why he did not take part in the war when the Quran enjoined the Muslims to fight to put an end to فتنة. He replied: "We did indeed act upon this injunction of the Quran when in the time of the Holy Prophet the number of Muslims was small and a man was subjected to فتنة i.e. persecution for his religious beliefs, being either put to death outright or tortured, until at last Islam spread and the "فتنه was over" (Bukhari, ch. on Tafsir). These words of ‘Abdullah, son of ‘Umar, leave no doubt that the word فتنة in this verse means persecution for religious beliefs and nothing else. Muslims are enjoined to fight until there is no فتنة i.e. no persecution for religious beliefs.
The words that follow, i.e. and religion is professed for Allah, would, therefore, mean that Muslims should fight till profession of a faith is not influenced by the fear of men, but that whatever religion a man follows, he should follow it only for the sake of God, and not out of the fear of men. The above interpretation is also borne out by the fact that the Holy Prophet entered into a number of treaties of peace with disbelievers, which could have no justification if the divine commandment had been to continue fighting until all embraced Islam. The object of the jihad or holy war which the Holy Prophet was bidden to undertake is clearly stated in 22:40-42, which were the first verses that gave Muslims the permission to take up arms against disbelievers and the idea has been further clarified in 2:191, 193 above. Among the numerous other verses which throw light on this subject the reader is referred to 2:195, 218, 257; 3:135; 4:91, 92; 5:3, 9, 33; 8:39, 62, 63; 9:6, 8, 10, 13; 22:39,41; 41:35; 42:49; 50:46; 60:9, 10.
The concluding clause i.e. but if they desist, then remember that no hostility is allowed except against the aggressors, further confirms the interpretation of the verse as given above. If the Quran enjoined the waging of war till Islam obtained universal acceptance, then there would be no sense whatever in the injunction that if disbelievers desisted from fighting and no longer remained aggressors, Muslims should also stop hostilities; for, as the verse puts it, fighting is not permissible "except against the aggressors".
d
8:40.
222
This verse also shows that Muslims are allowed to fight in self-defence only when war is inflicted upon them by the other party and to continue it till complete freedom of religion is established. The Holy Prophet could not have entered into a number of treaties of peace with disbelievers if the Divine commandment had been to continue fighting until all disbelievers had embraced Islam. For a detailed note on Jihad see {1956} - {1960}.
223
‘Udwan means, (1) hostility; (2) wrongful conduct; (3) punishment for wrongful conduct; and (4) approach to a person by way of justification or excuse against him (Mufradat & Lane).
These four verses (191-194) embody the following rules about war: (a) War is to be resorted to only for the sake of God and not for any selfish motive, nor for aggrandisement or the advancement of national or other interests. (b) Muslims can go to war only against those who attack them first. (c) Even after the enemy has initiated the attack, they are enjoined to keep warfare within limits and not to extend it beyond the immediate objective. (d) They are to fight against only the regular army and not to attack or molest non-combatants. (e) During the course of fighting immunity is to be afforded to all religious rites and ceremonies. (f) To attack religious places or to do any kind of harm to them is absolutely forbidden, so that no fighting is allowed even in their neighbourhood. (g) If the enemy uses a plac
وَدُّوا۟ لَوْ تَكْفُرُونَ كَمَا كَفَرُوا۟ فَتَكُونُونَ سَوَآءً ۖ فَلَا تَتَّخِذُوا۟ مِنْهُمْ أَوْلِيَآءَ حَتَّىٰ يُهَاجِرُوا۟ فِى سَبِيلِ ٱللَّهِ ۚ فَإِن تَوَلَّوْا۟ فَخُذُوهُمْ وَٱقْتُلُوهُمْ حَيْثُ وَجَدتُّمُوهُمْ ۖ وَلَا تَتَّخِذُوا۟ مِنْهُمْ وَلِيًّا وَلَا نَصِيرًا
یہ ان منافقوں کا ذکر ہے جو کفار کے ملک میں رہتے تھے اور جب مسلمانوں کو بڑھتا دیکھتے تھے کفار کی مدد کرنے لگتے تھے تا مسلمانوں کو یہ کہہ کر دھوکا دیں کہ وہ مسلمان ہیں اور کافروں کو اپنی مدد سے دھوکا دیں۔
’’پھر جائیں‘‘ سے یہ مراد ہے کہ رسول کی اطاعت کے متعلق ہمارے حکم کو نہ مانیں۔
2:110; 4:45; 14:14.
The reference is to the Bedouin tribes of the desert. The Qur’an forbids Muslims to have anything to do with them, or make friends with them or seek their help.
As Qatl is also used in the sense of severing all social contacts (2:62), the expression Uqtuluhum may also mean, "have nothing to do with them." This meaning of the expression finds support from the words, take no friend nor helper from among them.
2:110; 4:45; 14:14.
Commentary:
The word کفر (disbelief) as used in this verse stands for hypocrisy, as a hypocrite is none but a disbeliever at heart. The hypocrites belonging to the Bedouin tribes of the desert, referred to in the preceding verse, claimed to be believers but rendered no help to Islam. Believers are enjoined to have nothing to do with them.
The words, until they migrate in the way of Allah, show that the hypocrites referred to in this verse did not belong to the town of Medina but to outside territory. They attached no value to faith and through cowardice wished that all should become like themselves, making friends with the enemies of Islam and mixing with them as they liked. The Quran forbids Muslims to take such people as friends, or to seek help from them, unless they migrate in the way of God and sever all connection with the enemy.
As the word قتل is also used in the sense of boycotting (see 2:62), the words اقتلوھم (kill them) may also mean boycott them, i.e. have nothing to do with them; treat them in the same manner in which you treat those with whom they have made common cause. This meaning finds support in the fact that the expression اقتلوھم (kill them) is followed by the words, take no friend nor helper from among them.
a
2:110; 4:45; 14:14.
339
由于قَتْل (Qatl) 也有 “与…断绝一切社会接触” 的意思 (2:62), اُقْتُلُوْهُمْ (Uqtuluhum) 这一用语也可以作 “与他们没有关系” 解。这一意义在 “不要把他们当作朋友和帮助者” 这句话中得到证实。
2
یہ ان منافقوں کا ذکر ہے جو کفار کے ملک میں رہتے تھے اور جب مسلمانوں کو بڑھتا دیکھتے تھے کفار کی مدد کرنے لگتے تھے تا مسلمانوں کو یہ کہہ کر دھوکا دیں کہ وہ مسلمان ہیں اور کافروں کو اپنی مدد سے دھوکا دیں۔
3
’’پھر جائیں‘‘ سے یہ مراد ہے کہ رسول کی اطاعت کے متعلق ہمارے حکم کو نہ مانیں۔
a
2:110; 4:45; 14:14.
558
Commentary:
The word کفر (disbelief) as used in this verse stands for hypocrisy, as a hypocrite is none but a disbeliever at heart. The hypocrites belonging to the Bedouin tribes of the desert, referred to in the preceding verse, claimed to be believers but rendered no help to Islam. Believers are enjoined to have nothing to do with them.
The words, until they migrate in the way of Allah, show that the hypocrites referred to in this verse did not belong to the town of Medina but to outside territory. They attached no value to faith and through cowardice wished that all should become like themselves, making friends with the enemies of Islam and mixing with them as they liked. The Quran forbids Muslims to take such people as friends, or to seek help from them, unless they migrate in the way of God and sever all connection with the enemy.
As the word قتل is also used in the sense of boycotting (see 2:62), the words اقتلوھم (kill them) may also mean boycott them, i.e. have nothing to do with them; treat them in the same manner in which you treat those with whom they have made common cause. This meaning finds support in the fact that the expression اقتلوھم (kill them) is followed by the words, take no friend nor helper from among them.
a
2:110; 4:45; 14:14.
645
The reference is to the Bedouin tribes of the desert. The Qur’an forbids Muslims to have anything to do with them, or make friends with them or seek their help.
646
As Qatl is also used in the sense of severing all social contacts (2:62), the expression Uqtuluhum may also mean, "have nothing to do with them." This meaning of the expression finds support from the words, take no friend nor helper from among them.
سَتَجِدُونَ ءَاخَرِينَ يُرِيدُونَ أَن يَأْمَنُوكُمْ وَيَأْمَنُوا۟ قَوْمَهُمْ كُلَّ مَا رُدُّوٓا۟ إِلَى ٱلْفِتْنَةِ أُرْكِسُوا۟ فِيهَا ۚ فَإِن لَّمْ يَعْتَزِلُوكُمْ وَيُلْقُوٓا۟ إِلَيْكُمُ ٱلسَّلَمَ وَيَكُفُّوٓا۟ أَيْدِيَهُمْ فَخُذُوهُمْ وَٱقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ ۚ وَأُو۟لَٰٓئِكُمْ جَعَلْنَا لَكُمْ عَلَيْهِمْ سُلْطَٰنًا مُّبِينًا
33:15.
اوپر کی آیت میں معاہدین کا ذکر تھا۔ اس آیت میں منافقوں کا ذکر ہے۔ پس سلوک کا فرق حالات کی وجہ سے ہے۔
33:15.
9:5.
The reference seems to be to the two tribes, Asad and Ghatfan who had no treaty of alliance with the Muslims. They played a double game and awaited their opportunity. When invited by their people to join them in fighting against the Muslims, they readily accepted the invitation. The directions contained in these verses come into operation when a virtual state of war exists and danger stalks along the land.
By Fitnah is here meant, war with the Muslims.
33:15.
9:5.
Important Words:
ارکسوا (fall headlong) is in the passive voice and the right translation of it would be, "are made to fall headlong", or "are overthrown" etc. but for the sake of clearness the word has been translated here in the active voice. ارکسوا is formed from رکس. They say رکس الشیء i.e. he turned the thing over or upside down. ارکس الشیء means, he turned the thing to its former state; he turned or threw it over upon its head; he reversed it or turned it back; he made the first part of it to be the last. أرکس الله عدوك means, may God turn thine enemy upon his head; or may He overthrow him or change or reverse his condition (Lane & Aqrab).
الفتنة (hostility) generally meaning, (1) persecution, (2) mischief, (3) discord and dissension, (4) civil war, etc., also means war, i.e. hostility (Lane). See also 2:192.
سلطان (authority) is the noun-infinitive from سلط which means, he or it overcame, prevailed or predominated; he became firm or established in superior power; he possessed power or dominion or sovereignty; he was or became sharp; it was or became hard or strong; he was or became chaste or perspicuous in speech, or eloquent and sharp in tongue. They say قد جعلت لك سلطانا علی اخذ حقی من فلان i.e. I have given you the power or authority to take my dues from such a one. سلطان means, strength, might, force or power; predominance; power or authority; the sovereign or ruling power; king or ruler; sharpness; hardness; proof or argument; evidence; plea (Lane & Aqrab).
Commentary:
The reference in this verse is to those people who had no alliance with Muslims or any tribe having an alliance with them. They were time-servers who awaited their opportunity. The difference between these people and those mentioned in the previous verse is that the latter had some sort of alliance with this or that party though they did not
possess the strength to assert themselves, while the former only sought security by deceitful means and hastened to make common cause with the enemies of Islam whenever invited to do so. Fighting was enjoined against this class of people, unless they entered into a treaty of peace with Muslims and loyally observed its terms.
a
33:15.
1
اوپر کی آیت میں معاہدین کا ذکر تھا۔ اس آیت میں منافقوں کا ذکر ہے۔ پس سلوک کا فرق حالات کی وجہ سے ہے۔
a
33:15.
b
9:5.
560
Important Words:
ارکسوا (fall headlong) is in the passive voice and the right translation of it would be, "are made to fall headlong", or "are overthrown" etc. but for the sake of clearness the word has been translated here in the active voice. ارکسوا is formed from رکس. They say رکس الشیء i.e. he turned the thing over or upside down. ارکس الشیء means, he turned the thing to its former state; he turned or threw it over upon its head; he reversed it or turned it back; he made the first part of it to be the last. أرکس الله عدوك means, may God turn thine enemy upon his head; or may He overthrow him or change or reverse his condition (Lane & Aqrab).
الفتنة (hostility) generally meaning, (1) persecution, (2) mischief, (3) discord and dissension, (4) civil war, etc., also means war, i.e. hostility (Lane). See also 2:192.
سلطان (authority) is the noun-infinitive from سلط which means, he or it overcame, prevailed or predominated; he became firm or established in superior power; he possessed power or dominion or sovereignty; he was or became sharp; it was or became hard or strong; he was or became chaste or perspicuous in speech, or eloquent and sharp in tongue. They say قد جعلت لك سلطانا علی اخذ حقی من فلان i.e. I have given you the power or authority to take my dues from such a one. سلطان means, strength, might, force or power; predominance; power or authority; the sovereign or ruling power; king or ruler; sharpness; hardness; proof or argument; evidence; plea (Lane & Aqrab).
Commentary:
The reference in this verse is to those people who had no alliance with Muslims or any tribe having an alliance with them. They were time-servers who awaited their opportunity. The difference between these people and those mentioned in the previous verse is that the latter had some sort of alliance with this or that party though they did not
possess the strength to assert themselves, while the former only sought security by deceitful means and hastened to make common cause with the enemies of Islam whenever invited to do so. Fighting was enjoined against this class of people, unless they entered into a treaty of peace with Muslims and loyally observed its terms.
a
33:15.
b
9:5.
647
The reference seems to be to the two tribes, Asad and Ghatfan who had no treaty of alliance with the Muslims. They played a double game and awaited their opportunity. When invited by their people to join them in fighting against the Muslims, they readily accepted the invitation. The directions contained in these verses come into operation when a virtual state of war exists and danger stalks along the land.
648
By Fitnah is here meant, war with the Muslims.
وَقَوْلِهِمْ إِنَّا قَتَلْنَا ٱلْمَسِيحَ عِيسَى ٱبْنَ مَرْيَمَ رَسُولَ ٱللَّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَٰكِن شُبِّهَ لَهُمْ ۚ وَإِنَّ ٱلَّذِينَ ٱخْتَلَفُوا۟ فِيهِ لَفِى شَكٍّ مِّنْهُ ۚ مَا لَهُم بِهِۦ مِنْ عِلْمٍ إِلَّا ٱتِّبَاعَ ٱلظَّنِّ ۚ وَمَا قَتَلُوهُ يَقِينًۢا
10:37; 53:29.
مَاصَلَبُوْهُ (Ma Salabu-hu) 的意思是, 他们并没有把他钉死在十字架上。صَلَبْ (Salab) 是一种大家都知道的处死法。他们说 صَلَبَ اللِّصَّ (Salabal-Lissa), 那就是说, 他把那窃贼钉死在十字架上。这节经文并未否认伊撒被钉在十字架上这一件事, 但否认他死在十字架上。
شُبِّهَ لَهُمْ (Shubbiha La-hum) 的意思是, 伊撒被得使犹太人看来像钉死在十字架上的那样;或者说伊撒的死对他们来说是一件含糊不清的事。شُبِّهَ عَلَيْهِ الْاَمْرُ (Shubbiha ‘Alaihil-Amru) 意为, 这件事弄得他疑惑不解, 踌躇不决。(Lane)
مَا قَتَلُوْهُ يَقِيْنًا (Ma Qatalu-hu Yaqinan) 意指: (1) 他们没有肯定地杀死了他; (2) 他们没有肯定它 (他们的猜想), 也就是说, 他们并未确实知道伊撒死在十字架上, 因此, 在他们思想上不能确信他们已真正杀死了他。此处 قَتَلُوْهُ (Qatalu-hu) 中的代词 هُ (hu) 指的是名词 ظَنّ (Zann, 猜想)。阿拉伯人说 قَتَلَ الشَّئَ خُبْرًا (Qatalash-Shai’a Khubran), 就是说, 他完全而肯定地知道了这件事, 以致排除了对这件事的一切怀疑的可能性。(Lane, Lisan 与 Mufradat) 从 «古兰经» 中可以清楚地看到, 伊撒并没有死在十字架上, 而是善终的。«福音» 书中所叙述的以下一些事实也给 «古兰经» 的看法提供了有力的证明:
1. 作为安拉的先知, 伊撒不可能死在十字架上, 因为按照 «圣经» 说, “绞死的人是上帝所憎恶的人。” (申命记: 21:23) 2. 他以极痛苦的心情向安拉祷告 “求你把这苦杯 (死在十字架上的) 移去;……” (马可, 14:36; 马太: 26:39; 路加, 22:42); 安拉听到了他的祈祷 (希伯来书 5:7)。3. 他曾经预言过, 像约拿 (犹努司) 那样活着出入鲸腹 (马太: 12:40), 他会留在墓穴中三天后能活着被挖掘出来。4. 他也曾经预言过, 他会去找到那十个失踪的以色列部落 (约拿, 10:16) 即使在伊撒的时候, 犹太人都相信这十个失踪的部落已散失在各地。(约拿7:34, 35) 5. 伊撒在十字架上只吊了大约三个小时 (约拿, 19:14) 一个正常体格的人在这样短的时间内不会死去的。6. 把他从十字架上取下后立刻刺穿了他的一肋, 血水流了出来, 这种迹象说明他肯定是活着的。(约拿, 19:34) 7. 犹太人自己也不能肯定伊撒是否已经死亡, 因为他们要比拉多 (Pilate) 派一个卫兵在他墓穴旁站岗以防止他的门徒夜间来把他偷走, 并且对他们的民众说, “他已从那些死人中间复活。” (马太, 27:64) 8. 所有«福音»书中找不到一份记录能确实证明伊撒从十字架上取下来或放入坟墓时目睹他已经死亡。而且, 在钉死在十字架的现场上没有一个门徒在场。当伊撒被带到刑场上时, 所有的门徒都逃走了。实际情况看来是这样: 比拉多的妻子大概做了个梦, 说 “你千万不要干涉那义人的事”, 比拉多相信伊撒是无辜的。因此他和苦修教会 (Essene Order) 的一个受人尊敬的会员亚利马太 (Arimaethia) 的约瑟夫商量想救伊撒的性命, 因为伊撒在受命作先知之前也是该会的会员。审判伊撒的日子是星期五。比拉多知道翌日是安息日, 被判死刑的人在日落后是不能留放在十字架上的, 因此他故意拖延审判的时间。最后他觉得不得不判伊撒死罪时, 在日落前只有三小时的时候才判决。这样他可以肯定一个健康正常的人留在十字架上这样短的时间内是不会死的。他又特别照顾, 给伊撒喝了混有 “没药” (请看下面注①)的酒或醋使他减轻对痛楚的感觉。吊了三小时后把他从十字架上放下时, 失去了知觉 (可能是给他吃了药醋的影响), 比拉多很快答应了亚利马太的约瑟夫的请求, 把伊撒的身躯交给了他。不像和他一起吊的那两个罪犯那样, 伊撒的骨头没有断碎。约瑟夫把他安置在一块岩石侧面开劈出来的一个宽敞的地方。医生没有作尸体解剖, 没有听诊器的检验, 也没有审问最后和伊撒在一起的那些人所提供的证明。斯潘塞•刘易斯 (H.Spencer Lewis) 著 «耶稣的神秘生活» 9.大家知道有一种油膏叫伊撒油膏 (مَرْهَم عِيْسَى, Marham-e-‘Isa), 是调制来涂在伊撒伤口上的。他由亚利马太的约瑟夫和尼可德默斯 (Nicodemus) 护理和照顾。后者也是苦修教会中一位非常有学识和受人高度尊敬的会员。10. 创伤充分医好之后, 他离开了那个墓穴, 同他的几个门徒见了面, 一起吃了东西, 并从耶路撒冷一直走到加利利。(«路加», 24:39-43) 11. «十字架受刑目睹记» 一书最初是1873年在美国出版的。该书是从用拉丁文写的一封古老的信的抄件译成英文的。那封信是耶路撒冷的苦修兄弟会在伊撒受刑后七年写给亚历山大里亚的该会分会的一个会员的。这本书有力地证明伊撒从十字架上取下时是活的这一看法。该书详细叙述了如何导致受十字架刑、十字架刑场的各种情景以及其后所发生的等等事情的所有情况。请看这一注解书的大版本。
犹太人中盛行着关于传说伊撒被钉在十字架上的两种不同看法。有些人认为他被杀死后他的尸体才被挂在十字架上的, 而另一些人的看法是, 他是被钉死在十字架上的。前一种看法可以在 «使徒行传» 5:30中看出, 在那节经文中, 我们可以看到 “你们把他杀死并挂在树上”。«古兰经» 驳斥这两种看法说, “他们没有杀害他, 也没有使他死在十字架上。” «古兰经» 首先否定以任何方式杀死伊撒, 然后否定把他杀死在十字架上的这种特殊的方式。它并不否认伊撒被挂在十字架上; 它只是否认他死在十字架上。
注
①：中药名。见 («辞海» 没药树): 橄榄科。小乔木, 枝上有棘刺。复叶, 小叶三片, 广披针形或卵圆形。夏季开花, 花白色, 总状花序。核果球形, 主产于非洲东南部, 阿拉伯半岛, 等地亦有分布。有树皮渗出的树脂、油胶于空气中变成红棕色而坚硬的圆块, 称为 “没药”, 中医学上入药, 性平、味苦, 功能活血散瘀、消肿止痛, 主治痈疽肿痛、跌打损伤等症。
مطلب یہ کہ مسیح کو صلیب پر لٹکانے کے بعد اس کے بے ہوش ہو جانے کی وجہ سے بعض لوگوں نے خیال کیا کہ وہ صلیب پر مر گئے ہیں۔ عربی میں صَلَبَ کا لفظ صلیب پر چڑھانے اور ہڈیاں توڑنے کے لئے استعمال ہوتا ہے چونکہ مسیحؑ کی ہڈیاں نہیں توڑی گئیں اس لئے مَاصَلَبُوْہُ کہا گیا ہے۔
یعنی تمام حالات صلیب پر مرنے کے خلاف تھے مگر چونکہ یہود کا دل چاہتا تھا کہ مسیحؑ صلیب پر مریں۔ اس لئے اپنے ہی وہم کا شکار ہو کر وہ مسیحؑ کی صلیبی موت پر یقین لاتے رہے۔
قَتَلَ الشَّیْئَ خُبْرًا کے معنے یہ بھی ہیں اَحَاطَ بِہٖ عِلْمًا (اقرب)کہ کسی چیز کو علم کے لحاظ سے پوری طرح سمجھ لیا۔ پس مَاقَتَلُوْہُ یَقِیْنًا کے معنے ہونگے انہوں نے اس واقعہ کی اصلیت کو پوری طرح نہیں سمجھا۔ اور نہ اپنے ظن کو یقین کے ساتھ بدلا۔ اسی طرح اس آیت کے ایک معنے یہ ہیں کہ یہ یقینی بات ہے کہ یہودیوں نے حضرت عیسیٰ علیہ السلام کو قتل نہیں کیا۔
10:37; 53:29.
Ma Salabu-hu means, they did not cause his death on the cross. Salab being a well-known manner of killing. They say Salabul-Lissa, i.e. he put the thief to death by putting him on the cross. The verse does not deny the fact of Jesus’s being nailed to the cross but denies his having died on it.
The words Shubbiha La-hum mean, Jesus was made to appear to the Jews like one crucified; or the matter of the death of Jesus became obscure or dubious to them. Shubbiha ‘Alaihil-Amru means, the matter was rendered confused, obscure or dubious to him (Lane).
The expression, Ma Qatalu-hu Yaqinan, means, (1) they did not kill him for certain; (2) they did not convert it (their conjecture) into certainty, i.e. their knowledge about the death of Jesus on the cross was not so certain as to have left no doubt in their minds that they had really killed him. In this case the pronoun hu in Qatalu-hu would refer to the noun Zann (conjecture). The Arabs say Qatalash-Shai’a Khubran, i.e. he acquired full and certain knowledge of the thing so as to dispel all possibility of doubt about it (Lane, Lisan & Mufradat). That Jesus did not die on the cross but died a natural death is clear from the Qur’an. The following facts, as narrated in the Gospels themselves lend powerful support to the Quranic version:
1. Being a Divine Prophet Jesus could not have died on the cross because according to the Bible "he that is hanged is accursed of God" (Deut. 21:23).
2. He had prayed to God in great agony to "take away this cup (of deat
10:37; 53:29.
Important Words:
ماقتلوہ (they slew him not). قتله means, he slew him by striking him with a sword or with a stone or by poison or by any other means. See also 2:62 & 4:158.
ماقتلوہ یقینا (they did not convert this conjecture into certainty) is a peculiar Arabic idiom. The Arabs say قتل الشیء خبرا (lit. he killed the thing with certainty of knowledge and proper examination), i.e. he acquired full and thorough knowledge of the thing so as to dispel all possibility of doubt. So the words ما قتلوہ یقینا would mean, their knowledge regarding it was not comprehensive, or they did not know it for certain that he had been killed, or they did not convert this (conjecture of theirs) into certainty, meaning that they were not sure and they did not make sure whether Jesus died on the cross or not. In this case, the pronoun in قتلوہ would refer to the noun ظن (a conjecture) immediately preceding it (Lane, Aqrab, Mufradat & Lisan).
In plain English, the words would mean that their knowledge about the death of Jesus on the cross was not so full and comprehensive as to have attained the stage of certainty. The expression may also mean that they certainly did not slay him or that they did not kill him as a certainty, i.e. they did not execute him in such a way as definitely assure themselves that life had indeed become extinct in him.
ما صلبوه (nor crucified him). The word صلبوا is from the root صلب. They say صلب الشیء i.e. he burned the thing. صلب العظامmeans, he extracted the marrow out of the bones. صلب اللص means, he crucified the thief, i.e. he put him to death in a certain well-known manner (Lane & Aqrab). In crucifixion one was nailed to a framework made in the form of a cross and, being kept without food and drink, slowly died of pain, hunger, fatigue and exposure.
شبه لھم (he was made to appear to them like one crucified). شبھه إیاہ means, he made it or him to be like it or him, or he made it or him to resemble it or him. شبه علیه الامر means, the matter was rendered confused, obscure or dubious to him. شبه علیه الامرmeans, he rendered the matter confused to him (by making it to appear like some other thing); he rendered it confused, obscure or dubious to him (Lane & Aqrab).
Commentary:
This and the preceding verse mention two main objections of the Jews against Jesus: (1) his alleged illegitimate birth, and (2) his supposed death on the cross which, according to Jewish Law, was an accursed death (Deut. 21:23). The words, We did kill the Messiah, Jesus, Son of Mary—the Messenger of Allah, are spoken ironically and tauntingly, meaning, "we have killed Jesus who posed as the Messiah and a Messenger of God."
The argument of the Jews was that because Jesus died on the cross, he could not be a true Prophet according to Jewish Law. The inference was based on their sacred Scriptures; for, according to the Bible, he who is hanged is accursed of God, and a false Prophet shall meet with destruction. Says the Bible: "His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged is accursed of God) that thy land be not defiled, which the Lord thy God giveth thee for an inheritance' (Deut. 21:23). Again: "My hand shall be upon false prophets that see vanity, and that divine lies" (Ezek. 13:9). Again: "Therefore thus saith the Lord concerning the prophets that prophesy in My name, and I sent them not, yet they say, Sword and famine shall not be in this land, by sword and famine shall those prophets be consumed" (Jer. 14:15).
On the strength of such verses of the Bible, the Jews claimed that, as Jesus had been crucified and met with destruction, he could not be a true Prophet of God, but was a false claimant and an accursed one.
Regarding the charge about the alleged death of Jesus by crucifixion, the Quran says that the act of crucifixion having not been completed, and Jesus having been taken down alive from the cross, the charge carries no weight. It should, however, be noted that the Quran does not deny the mere hanging of Jesus on the cross; it only denies his death on it.
Two different views prevail among the Jews regarding Jesus’ alleged death by crucifixion. Some of them hold that Jesus was first killed and then his dead body was hung on the cross, while others are of the view that he was put to death by being fixed to the cross. The former view is reflected in Acts, 5:30 where we read "which ye slew and hanged on a tree." The Quran refutes both these views by saying, they slew him not, nor crucified him. The words may also signify that the Quran first rejects the slaying of Jesus in any form, and then proceeds to deny the particular way of killing by hanging on the cross.
The verb شبه (in the passive voice) means, he was made to appear like, or was made to resemble. Now the question arises, who is the person who was made to appear "like one crucified." Clearly, it was Jesus whom the Jews tried to crucify or slay. Nobody else can be meant here, for there is absolutely no reference to any other person in the context. Hence, the theory invented by certain commentators that Judas or somebody else was made to appear like Jesus and was then crucified in his place is simply absurd. The context cannot be so twisted as to make room for somebody else of whom no mention at all is made in the verse.
To what then was Jesus made like? The context provides a clear answer to that question. The Jews did not kill him by crucifixion, but he was made to appear to them like "one crucified", and thus it was that they wrongly took him for dead. It was thus Jesus who was made to resemble "one crucified." This interpretation is not only in perfect harmony with the context, but is also clearly borne out by all relevant facts of history.
The second meaning of the expression شبه لھم is, as explained under Important Words, that "the matter became confused to them." This interpretation is also clearly borne out by history; for, although the Jews asserted that they had put Jesus to death by suspending him on the cross, they were not sure of it and the circumstances being obscure, the matter had certainly become confused to them. The fact that the Jews themselves were not sure whether Jesus had actually died on the cross is supported by the Bible and by all authentic historical facts.
The statements made in this verse are clearly substantiated by the following facts narrated in the Gospels:
(1) Jesus had himself predicted his escape from death on the cross, saying, "As Jonah was three days and three nights in the whale’s belly, so shall the son of man be three days and three nights in the heart of the earth" (Matt. 12:40). Now it is an accepted fact that Jonah had entered the whale’s belly alive and had come out alive; so, according to his own prophecy, Jesus was to enter the heart of the earth, (i.e. his tomb) alive and was to come out of it alive.
(2) The trying magistrate (Pilate) believed Jesus to be innocent and, being sympathetic, was anxious to save his life (Matt. 27:17, 18; Mark 15:9, 10, 14; Luke 23:4, 14, 15, 20,22; John 18:38, 39); and he must have secretly tried to save him or at least connived at the attempt of others to do so.
(3) Pilate’s wife had seen a vision concerning the innocence of Jesus: "When he (Pilate) was set down on the judgement seat, his wife sent unto him, saying, 'Have thou nothing to do with that just man, for I have suffered many things this day in a dream because of him'" (Matt. 27:19). This message must certainly have influenced Pilate, and his wife must have also done her best to save Jesus.
(4) Pilate held the killing of Jesus in such horror that he actually washed his hands with water, saying that he was innocent of the blood of that just man (Matt. 27:24).
(5) Pilate did all he could to help Jesus; and the soldiers in charge also treated Jesus with kindness, apparently under Pilate’s directions. The following are some of the special favours shown to Jesus: (a) Every malefactor carried his own cross but another man was made to carry that of Jesus (Matt. 27:32; Mark 15:21); (b) Jesus was given wine or vinegar mingled with myrrh. This was intended to render him less sensible to pain. The two thieves who were crucified with him were not given this drink. When after sometime the effects of the drink were wearing off and Jesus cried with pain, the drink was administered again to render him unconscious of pain (Matt. 27:34, 48; Mark 15:23, 36; John 19:29, 30).
(6) The unconsciousness which followed the administration of vinegar was mistaken for death (John 19:30).
(7) Jesus remained on the cross for only about three hours (John 19:14. cf. Matt. 27:46) and according to Mark only for six hours (Mark 15:25, 33), and either of these periods was by no means sufficient to kill a young man like Jesus on the cross.
(8) When Joseph of Arimathaea came and craved the body of Jesus, Pilate "marvelled if he were already dead", and calling to him the centurion asked him whether he had been any while dead (Mark, 15:44).
(9) The soldiers did not break the legs of Jesus, but the legs of the two malefactors who had been crucified with him were broken (John 19:32, 33).
(10) Jesus was not buried in the earth with the two malefactors but was laid separately in a spacious sepulchre hewn out of a rock and situated in a garden which was private property (Mark 15:46; John 19:41, 42).
(11) The Jews themselves were not sure that Jesus was dead; for they came to Pilate and besought him that his legs be broken (John 19:31).
(12) The doubt that Jesus was alive and might, with the aid of his sympathizers, escape from the sepulchre rankled in the minds of the Jews. They remembered also the prophecy of Jesus that he would show them the miracle of Jonah and would come out of the heart of the earth alive. So, influenced by such misgivings, the chief priests and Pharisees went together to Pilate, saying, "Sir, we remember that the deceiver said, while he was yet alive—'After three days I will rise again.'—Command therefore that the sepulchre be made sure until the third day. Pilate told them to make their own arrangements; "so they went, and made the sepulchre sure, sealing the stone and setting a watch" (Matt. 27:62-66).
(13) In spite of the watch and despite the sealing of the stone, Jesus had left the sepulchre before the third day had dawned, when Mary Magdalene and Mary, mother of James, came to see the sepulchre and found the stone rolled away and the sepulchre empty (Matt. 28:1-6 Mark 16:1-6), which shows that the men set to watch were also in league with, and won over by, the friends of Jesus.
(14) After leaving the sepulchre, Jesus moved about secretly, lest the Jews should have him arrested again (Mark 16:12 John 20:19, 26; 21:4).
(15) Mary Magdalene and other disciples actually saw Jesus in this body of clay (Mark 16:9, 12).
(16) Jesus showed them his wounds to assure them that he was not a spirit but a man of flesh and blood and that the body they saw before them was the same physical body that had been nailed to the cross (Luke 24:39, 40; John 20:27).
(17) After leaving the sepulchre, Jesus felt hungry and partook of food with his disciples (John 21:5, 13; Luke 24:41, 42, 43).
The above references among others make it abundantly clear that Jesus did not die on the cross, that he was alive when he was taken down from the cross, and also when he was laid in the sepulchre, and that he came out of it alive on the third day at early morn, as he had himself prophesied, and that later he appeared to his disciples in secret and assured them that he was not dead.
(18) Jesus had said, "And other sheep I have which are not of this fold, them also I must bring, and they shall hear my voice and there shall be one fold and one shepherd" (John 10:16). In these words he was obviously referring to the lost ten tribes of Israel who had scattered in Afghanistan, Kashmir, etc. In search of these Jesus came to the East after his miraculous escape from an accursed death on the cross, and among these he now lies buried in Khan Yar Street in Srinagar Kashmir. Conclusive historical evidence has established the fact that the holy occupant of the tomb in the Khan Yar Street in Srinagar is no other than Jesus, son of Mary. For further discussion of this important subject, see Masih Hindustan Meiń (Jesus in India) by the Promised Messiah, and R. Rel. Vol. II Nos. 1, 2, 5, 6, 10 published from Qadian, and the "Tomb of Jesus" by Dr M. M. Sadiq of Qadian.
e
10:37; 53:29.
357
مَاصَلَبُوْهُ (Ma Salabu-hu) 的意思是, 他们并没有把他钉死在十字架上。صَلَبْ (Salab) 是一种大家都知道的处死法。他们说 صَلَبَ اللِّصَّ (Salabal-Lissa), 那就是说, 他把那窃贼钉死在十字架上。这节经文并未否认伊撒被钉在十字架上这一件事, 但否认他死在十字架上。
358
شُبِّهَ لَهُمْ (Shubbiha La-hum) 的意思是, 伊撒被得使犹太人看来像钉死在十字架上的那样;或者说伊撒的死对他们来说是一件含糊不清的事。شُبِّهَ عَلَيْهِ الْاَمْرُ (Shubbiha ‘Alaihil-Amru) 意为, 这件事弄得他疑惑不解, 踌躇不决。(Lane)
359
مَا قَتَلُوْهُ يَقِيْنًا (Ma Qatalu-hu Yaqinan) 意指: (1) 他们没有肯定地杀死了他; (2) 他们没有肯定它 (他们的猜想), 也就是说, 他们并未确实知道伊撒死在十字架上, 因此, 在他们思想上不能确信他们已真正杀死了他。此处 قَتَلُوْهُ (Qatalu-hu) 中的代词 هُ (hu) 指的是名词 ظَنّ (Zann, 猜想)。阿拉伯人说 قَتَلَ الشَّئَ خُبْرًا (Qatalash-Shai’a Khubran), 就是说, 他完全而肯定地知道了这件事, 以致排除了对这件事的一切怀疑的可能性。(Lane, Lisan 与 Mufradat) 从 «古兰经» 中可以清楚地看到, 伊撒并没有死在十字架上, 而是善终的。«福音» 书中所叙述的以下一些事实也给 «古兰经» 的看法提供了有力的证明:
1. 作为安拉的先知, 伊撒不可能死在十字架上, 因为按照 «圣经» 说, “绞死的人是上帝所憎恶的人。” (申命记: 21:23) 2. 他以极痛苦的心情向安拉祷告 “求你把这苦杯 (死在十字架上的) 移去;……” (马可, 14:36; 马太: 26:39; 路加, 22:42); 安拉听到了他的祈祷 (希伯来书 5:7)。3. 他曾经预言过, 像约拿 (犹努司) 那样活着出入鲸腹 (马太: 12:40), 他会留在墓穴中三天后能活着被挖掘出来。4. 他也曾经预言过, 他会去找到那十个失踪的以色列部落 (约拿, 10:16) 即使在伊撒的时候, 犹太人都相信这十个失踪的部落已散失在各地。(约拿7:34, 35) 5. 伊撒在十字架上只吊了大约三个小时 (约拿, 19:14) 一个正常体格的人在这样短的时间内不会死去的。6. 把他从十字架上取下后立刻刺穿了他的一肋, 血水流了出来, 这种迹象说明他肯定是活着的。(约拿, 19:34) 7. 犹太人自己也不能肯定伊撒是否已经死亡, 因为他们要比拉多 (Pilate) 派一个卫兵在他墓穴旁站岗以防止他的门徒夜间来把他偷走, 并且对他们的民众说, “他已从那些死人中间复活。” (马太, 27:64) 8. 所有«福音»书中找不到一份记录能确实证明伊撒从十字架上取下来或放入坟墓时目睹他已经死亡。而且, 在钉死在十字架的现场上没有一个门徒在场。当伊撒被带到刑场上时, 所有的门徒都逃走了。实际情况看来是这样: 比拉多的妻子大概做了个梦, 说 “你千万不要干涉那义人的事”, 比拉多相信伊撒是无辜的。因此他和苦修教会 (Essene Order) 的一个受人尊敬的会员亚利马太 (Arimaethia) 的约瑟夫商量想救伊撒的性命, 因为伊撒在受命作先知之前也是该会的会员。审判伊撒的日子是星期五。比拉多知道翌日是安息日, 被判死刑的人在日落后是不能留放在十字架上的, 因此他故意拖延审判的时间。最后他觉得不得不判伊撒死罪时, 在日落前只有三小时的时候才判决。这样他可以肯定一个健康正常的人留在十字架上这样短的时间内是不会死的。他又特别照顾, 给伊撒喝了混有 “没药” (请看下面注①)的酒或醋使他减轻对痛楚的感觉。吊了三小时后把他从十字架上放下时, 失去了知觉 (可能是给他吃了药醋的影响), 比拉多很快答应了亚利马太的约瑟夫的请求, 把伊撒的身躯交给了他。不像和他一起吊的那两个罪犯那样, 伊撒的骨头没有断碎。约瑟夫把他安置在一块岩石侧面开劈出来的一个宽敞的地方。医生没有作尸体解剖, 没有听诊器的检验, 也没有审问最后和伊撒在一起的那些人所提供的证明。斯潘塞•刘易斯 (H.Spencer Lewis) 著 «耶稣的神秘生活» 9.大家知道有一种油膏叫伊撒油膏 (مَرْهَم عِيْسَى, Marham-e-‘Isa), 是调制来涂在伊撒伤口上的。他由亚利马太的约瑟夫和尼可德默斯 (Nicodemus) 护理和照顾。后者也是苦修教会中一位非常有学识和受人高度尊敬的会员。10. 创伤充分医好之后, 他离开了那个墓穴, 同他的几个门徒见了面, 一起吃了东西, 并从耶路撒冷一直走到加利利。(«路加», 24:39-43) 11. «十字架受刑目睹记» 一书最初是1873年在美国出版的。该书是从用拉丁文写的一封古老的信的抄件译成英文的。那封信是耶路撒冷的苦修兄弟会在伊撒受刑后七年写给亚历山大里亚的该会分会的一个会员的。这本书有力地证明伊撒从十字架上取下时是活的这一看法。该书详细叙述了如何导致受十字架刑、十字架刑场的各种情景以及其后所发生的等等事情的所有情况。请看这一注解书的大版本。
犹太人中盛行着关于传说伊撒被钉在十字架上的两种不同看法。有些人认为他被杀死后他的尸体才被挂在十字架上的, 而另一些人的看法是, 他是被钉死在十字架上的。前一种看法可以在 «使徒行传» 5:30中看出, 在那节经文中, 我们可以看到 “你们把他杀死并挂在树上”。«古兰经» 驳斥这两种看法说, “他们没有杀害他, 也没有使他死在十字架上。” «古兰经» 首先否定以任何方式杀死伊撒, 然后否定把他杀死在十字架上的这种特殊的方式。它并不否认伊撒被挂在十字架上; 它只是否认他死在十字架上。
注
①：中药名。见 («辞海» 没药树): 橄榄科。小乔木, 枝上有棘刺。复叶, 小叶三片, 广披针形或卵圆形。夏季开花, 花白色, 总状花序。核果球形, 主产于非洲东南部, 阿拉伯半岛, 等地亦有分布。有树皮渗出的树脂、油胶于空气中变成红棕色而坚硬的圆块, 称为 “没药”, 中医学上入药, 性平、味苦, 功能活血散瘀、消肿止痛, 主治痈疽肿痛、跌打损伤等症。
1
مطلب یہ کہ مسیح کو صلیب پر لٹکانے کے بعد اس کے بے ہوش ہو جانے کی وجہ سے بعض لوگوں نے خیال کیا کہ وہ صلیب پر مر گئے ہیں۔ عربی میں صَلَبَ کا لفظ صلیب پر چڑھانے اور ہڈیاں توڑنے کے لئے استعمال ہوتا ہے چونکہ مسیحؑ کی ہڈیاں نہیں توڑی گئیں اس لئے مَاصَلَبُوْہُ کہا گیا ہے۔
2
یعنی تمام حالات صلیب پر مرنے کے خلاف تھے مگر چونکہ یہود کا دل چاہتا تھا کہ مسیحؑ صلیب پر مریں۔ اس لئے اپنے ہی وہم کا شکار ہو کر وہ مسیحؑ کی صلیبی موت پر یقین لاتے رہے۔
3
قَتَلَ الشَّیْئَ خُبْرًا کے معنے یہ بھی ہیں اَحَاطَ بِہٖ عِلْمًا (اقرب)کہ کسی چیز کو علم کے لحاظ سے پوری طرح سمجھ لیا۔ پس مَاقَتَلُوْہُ یَقِیْنًا کے معنے ہونگے انہوں نے اس واقعہ کی اصلیت کو پوری طرح نہیں سمجھا۔ اور نہ اپنے ظن کو یقین کے ساتھ بدلا۔ اسی طرح اس آیت کے ایک معنے یہ ہیں کہ یہ یقینی بات ہے کہ یہودیوں نے حضرت عیسیٰ علیہ السلام کو قتل نہیں کیا۔
a
10:37; 53:29.
621
Important Words:
ماقتلوہ (they slew him not). قتله means, he slew him by striking him with a sword or with a stone or by poison or by any other means. See also 2:62 & 4:158.
ماقتلوہ یقینا (they did not convert this conjecture into certainty) is a peculiar Arabic idiom. The Arabs say قتل الشیء خبرا (lit. he killed the thing with certainty of knowledge and proper examination), i.e. he acquired full and thorough knowledge of the thing so as to dispel all possibility of doubt. So the words ما قتلوہ یقینا would mean, their knowledge regarding it was not comprehensive, or they did not know it for certain that he had been killed, or they did not convert this (conjecture of theirs) into certainty, meaning that they were not sure and they did not make sure whether Jesus died on the cross or not. In this case, the pronoun in قتلوہ would refer to the noun ظن (a conjecture) immediately preceding it (Lane, Aqrab, Mufradat & Lisan).
In plain English, the words would mean that their knowledge about the death of Jesus on the cross was not so full and comprehensive as to have attained the stage of certainty. The expression may also mean that they certainly did not slay him or that they did not kill him as a certainty, i.e. they did not execute him in such a way as definitely assure themselves that life had indeed become extinct in him.
ما صلبوه (nor crucified him). The word صلبوا is from the root صلب. They say صلب الشیء i.e. he burned the thing. صلب العظامmeans, he extracted the marrow out of the bones. صلب اللص means, he crucified the thief, i.e. he put him to death in a certain well-known manner (Lane & Aqrab). In crucifixion one was nailed to a framework made in the form of a cross and, being kept without food and drink, slowly died of pain, hunger, fatigue and exposure.
شبه لھم (he was made to appear to them like one crucified). شبھه إیاہ means, he made it or him to be like it or him, or he made it or him to resemble it or him. شبه علیه الامر means, the matter was rendered confused, obscure or dubious to him. شبه علیه الامرmeans, he rendered the matter confused to him (by making it to appear like some other thing); he rendered it confused, obscure or dubious to him (Lane & Aqrab).
Commentary:
This and the preceding verse mention two main objections of the Jews against Jesus: (1) his alleged illegitimate birth, and (2) his supposed death on the cross which, according to Jewish Law, was an accursed death (Deut. 21:23). The words, We did kill the Messiah, Jesus, Son of Mary—the Messenger of Allah, are spoken ironically and tauntingly, meaning, "we have killed Jesus who posed as the Messiah and a Messenger of God."
The argument of the Jews was that because Jesus died on the cross, he could not be a true Prophet according to Jewish Law. The inference was based on their sacred Scriptures; for, according to the Bible, he who is hanged is accursed of God, and a false Prophet shall meet with destruction. Says the Bible: "His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged is accursed of God) that thy land be not defiled, which the Lord thy God giveth thee for an inheritance' (Deut. 21:23). Again: "My hand shall be upon false prophets that see vanity, and that divine lies" (Ezek. 13:9). Again: "Therefore thus saith the Lord concerning the prophets that prophesy in My name, and I sent them not, yet they say, Sword and famine shall not be in this land, by sword and famine shall those prophets be consumed" (Jer. 14:15).
On the strength of such verses of the Bible, the Jews claimed that, as Jesus had been crucified and met with destruction, he could not be a true Prophet of God, but was a false claimant and an accursed one.
Regarding the charge about the alleged death of Jesus by crucifixion, the Quran says that the act of crucifixion having not been completed, and Jesus having been taken down alive from the cross, the charge carries no weight. It should, however, be noted that the Quran does not deny the mere hanging of Jesus on the cross; it only denies his death on it.
Two different views prevail among the Jews regarding Jesus’ alleged death by crucifixion. Some of them hold that Jesus was first killed and then his dead body was hung on the cross, while others are of the view that he was put to death by being fixed to the cross. The former view is reflected in Acts, 5:30 where we read "which ye slew and hanged on a tree." The Quran refutes both these views by saying, they slew him not, nor crucified him. The words may also signify that the Quran first rejects the slaying of Jesus in any form, and then proceeds to deny the particular way of killing by hanging on the cross.
The verb شبه (in the passive voice) means, he was made to appear like, or was made to resemble. Now the question arises, who is the person who was made to appear "like one crucified." Clearly, it was Jesus whom the Jews tried to crucify or slay. Nobody else can be meant here, for there is absolutely no reference to any other person in the context. Hence, the theory invented by certain commentators that Judas or somebody else was made to appear like Jesus and was then crucified in his place is simply absurd. The context cannot be so twisted as to make room for somebody else of whom no mention at all is made in the verse.
To what then was Jesus made like? The context provides a clear answer to that question. The Jews did not kill him by crucifixion, but he was made to appear to them like "one crucified", and thus it was that they wrongly took him for dead. It was thus Jesus who was made to resemble "one crucified." This interpretation is not only in perfect harmony with the context, but is also clearly borne out by all relevant facts of history.
The second meaning of the expression شبه لھم is, as explained under Important Words, that "the matter became confused to them." This interpretation is also clearly borne out by history; for, although the Jews asserted that they had put Jesus to death by suspending him on the cross, they were not sure of it and the circumstances being obscure, the matter had certainly become confused to them. The fact that the Jews themselves were not sure whether Jesus had actually died on the cross is supported by the Bible and by all authentic historical facts.
The statements made in this verse are clearly substantiated by the following facts narrated in the Gospels:
(1) Jesus had himself predicted his escape from death on the cross, saying, "As Jonah was three days and three nights in the whale’s belly, so shall the son of man be three days and three nights in the heart of the earth" (Matt. 12:40). Now it is an accepted fact that Jonah had entered the whale’s belly alive and had come out alive; so, according to his own prophecy, Jesus was to enter the heart of the earth, (i.e. his tomb) alive and was to come out of it alive.
(2) The trying magistrate (Pilate) believed Jesus to be innocent and, being sympathetic, was anxious to save his life (Matt. 27:17, 18; Mark 15:9, 10, 14; Luke 23:4, 14, 15, 20,22; John 18:38, 39); and he must have secretly tried to save him or at least connived at the attempt of others to do so.
(3) Pilate’s wife had seen a vision concerning the innocence of Jesus: "When he (Pilate) was set down on the judgement seat, his wife sent unto him, saying, 'Have thou nothing to do with that just man, for I have suffered many things this day in a dream because of him'" (Matt. 27:19). This message must certainly have influenced Pilate, and his wife must have also done her best to save Jesus.
(4) Pilate held the killing of Jesus in such horror that he actually washed his hands with water, saying that he was innocent of the blood of that just man (Matt. 27:24).
(5) Pilate did all he could to help Jesus; and the soldiers in charge also treated Jesus with kindness, apparently under Pilate’s directions. The following are some of the special favours shown to Jesus: (a) Every malefactor carried his own cross but another man was made to carry that of Jesus (Matt. 27:32; Mark 15:21); (b) Jesus was given wine or vinegar mingled with myrrh. This was intended to render him less sensible to pain. The two thieves who were crucified with him were not given this drink. When after sometime the effects of the drink were wearing off and Jesus cried with pain, the drink was administered again to render him unconscious of pain (Matt. 27:34, 48; Mark 15:23, 36; John 19:29, 30).
(6) The unconsciousness which followed the administration of vinegar was mistaken for death (John 19:30).
(7) Jesus remained on the cross for only about three hours (John 19:14. cf. Matt. 27:46) and according to Mark only for six hours (Mark 15:25, 33), and either of these periods was by no means sufficient to kill a young man like Jesus on the cross.
(8) When Joseph of Arimathaea came and craved the body of Jesus, Pilate "marvelled if he were already dead", and calling to him the centurion asked him whether he had been any while dead (Mark, 15:44).
(9) The soldiers did not break the legs of Jesus, but the legs of the two malefactors who had been crucified with him were broken (John 19:32, 33).
(10) Jesus was not buried in the earth with the two malefactors but was laid separately in a spacious sepulchre hewn out of a rock and situated in a garden which was private property (Mark 15:46; John 19:41, 42).
(11) The Jews themselves were not sure that Jesus was dead; for they came to Pilate and besought him that his legs be broken (John 19:31).
(12) The doubt that Jesus was alive and might, with the aid of his sympathizers, escape from the sepulchre rankled in the minds of the Jews. They remembered also the prophecy of Jesus that he would show them the miracle of Jonah and would come out of the heart of the earth alive. So, influenced by such misgivings, the chief priests and Pharisees went together to Pilate, saying, "Sir, we remember that the deceiver said, while he was yet alive—'After three days I will rise again.'—Command therefore that the sepulchre be made sure until the third day. Pilate told them to make their own arrangements; "so they went, and made the sepulchre sure, sealing the stone and setting a watch" (Matt. 27:62-66).
(13) In spite of the watch and despite the sealing of the stone, Jesus had left the sepulchre before the third day had dawned, when Mary Magdalene and Mary, mother of James, came to see the sepulchre and found the stone rolled away and the sepulchre empty (Matt. 28:1-6 Mark 16:1-6), which shows that the men set to watch were also in league with, and won over by, the friends of Jesus.
(14) After leaving the sepulchre, Jesus moved about secretly, lest the Jews should have him arrested again (Mark 16:12 John 20:19, 26; 21:4).
(15) Mary Magdalene and other disciples actually saw Jesus in this body of clay (Mark 16:9, 12).
(16) Jesus showed them his wounds to assure them that he was not a spirit but a man of flesh and blood and that the body they saw before them was the same physical body that had been nailed to the cross (Luke 24:39, 40; John 20:27).
(17) After leaving the sepulchre, Jesus felt hungry and partook of food with his disciples (John 21:5, 13; Luke 24:41, 42, 43).
The above references among others make it abundantly clear that Jesus did not die on the cross, that he was alive when he was taken down from the cross, and also when he was laid in the sepulchre, and that he came out of it alive on the third day at early morn, as he had himself prophesied, and that later he appeared to his disciples in secret and assured them that he was not dead.
(18) Jesus had said, "And other sheep I have which are not of this fold, them also I must bring, and they shall hear my voice and there shall be one fold and one shepherd" (John 10:16). In these words he was obviously referring to the lost ten tribes of Israel who had scattered in Afghanistan, Kashmir, etc. In search of these Jesus came to the East after his miraculous escape from an accursed death on the cross, and among these he now lies buried in Khan Yar Street in Srinagar Kashmir. Conclusive historical evidence has established the fact that the holy occupant of the tomb in the Khan Yar Street in Srinagar is no other than Jesus, son of Mary. For further discussion of this important subject, see Masih Hindustan Meiń (Jesus in India) by the Promised Messiah, and R. Rel. Vol. II Nos. 1, 2, 5, 6, 10 published from Qadian, and the "Tomb of Jesus" by Dr M. M. Sadiq of Qadian.
a
10:37; 53:29.
697
Ma Salabu-hu means, they did not cause his death on the cross. Salab being a well-known manner of killing. They say Salabul-Lissa, i.e. he put the thief to death by putting him on the cross. The verse does not deny the fact of Jesus’s being nailed to the cross but denies his having died on it.
698
The words Shubbiha La-hum mean, Jesus was made to appear to the Jews like one crucified; or the matter of the death of Jesus became obscure or dubious to them. Shubbiha ‘Alaihil-Amru means, the matter was rendered confused, obscure or dubious to him (Lane).
699
The expression, Ma Qatalu-hu Yaqinan, means, (1) they did not kill him for certain; (2) they did not convert it (their conjecture) into certainty, i.e. their knowledge about the death of Jesus on the cross was not so certain as to have left no doubt in their minds that they had really killed him. In this case the pronoun hu in Qatalu-hu would refer to the noun Zann (conjecture). The Arabs say Qatalash-Shai’a Khubran, i.e. he acquired full and certain knowledge of the thing so as to dispel all possibility of doubt about it (Lane, Lisan & Mufradat). That Jesus did not die on the cross but died a natural death is clear from the Qur’an. The following facts, as narrated in the Gospels themselves lend powerful support to the Quranic version:
1. Being a Divine Prophet Jesus could not have died on the cross because according to the Bible "he that is hanged is accursed of God" (Deut. 21:23).
2. He had prayed to God in great agony to "take away this cup (of deat
فَلَمْ تَقْتُلُوهُمْ وَلَٰكِنَّ ٱللَّهَ قَتَلَهُمْ ۚ وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَٰكِنَّ ٱللَّهَ رَمَىٰ ۚ وَلِيُبْلِىَ ٱلْمُؤْمِنِينَ مِنْهُ بَلَآءً حَسَنًا ۚ إِنَّ ٱللَّهَ سَمِيعٌ عَلِيمٌ
33:12.
بدر کے موقعہ پرجب مسلمانوں کے قلیل لشکر پر کفار کے بڑے لشکر کا ریلا ہوا تو رسول اللہ صلی اللہ علیہ وسلم نے چھوٹے کنکروں کی ایک مٹھی بھری اور کفار کی طرف پھینکی۔ خدا کے حکم سے اسی وقت آپ کی پیٹھ کی طرف سے تیز ہوا چلی اور سب کنکر اڑ کر کفار پر گرے اور ان کی آنکھیں کنکریلی ریت کے بھر جانے سے دیکھنے سے قاصر رہ گئیں۔ یہ اسی کی طرف اشارہ ہے۔
The victory at Badr really was not due to any skill or prowess on the part of the Muslims. They were too few, too weak and too ill-equipped to win a victory against a numerically vastly superior and much better equipped and trained army. The throwing of a handful of pebbles and sand by the Holy Prophet bears a remarkable resemblance to the striking of the waters of the sea by Moses with the rod. Just as in the latter case the act of Moses was, as it were, a signal for the wind to blow and the tide to return which led to the drowning of Pharaoh and his hosts in the sea, so was the throwing of a handful of pebbles by the Holy Prophet a signal for a strong wind to blow, which led to the destruction of Abu Jahl (to whom the Holy Prophet had referred as the Pharaoh of his people) and his host in the desert. In both cases the operation of the forces of nature coincided with the acts of the two Prophets under special Divine decree.
33:12.
Important Words:
لیبلی (that He might confer). یبلی is derived from ابلا which is derived from بلاء . They say بلاہ or ابتلاہ i.e. he tried, proved or tested him with something good or evil. ابلاہ اللّٰه بلاء حسنا means, God did to him a good deed. ابلیته معروفا means, I conferred upon him a favour or benefit. بلاء means, the act of trying or testing; a trial or a test; an affliction of any kind by which one’s patience or any other virtue is tried or proved or tested; a benefit, favour or blessing; grief; imposition of a difficult or troublesome thing. بلاء حسن means, a great benefit or favour or blessing of God or a good gift of God. الابتلاءsignifies trying, proving or testing with something; seeking and desiring; choosing or selecting (Lane).
Commentary:
The words, So you killed them not, but it was Allah Who killed them, signify that the victory at Badr was not due to any effort on the part of the Muslims; it was purely an act of God. Thus, as enjoined in the preceding verse, there is no justification for Muslims to flee from a battlefield.
The Battle of Badr, fought in the second year of Hijrah, began with single combats; then there was a general attack. At this juncture the Holy Prophet took a handful of pebbles and cast them towards the enemy. That was a token for the help of God to come, just as striking the water of the sea with the rod by Moses was a signal for God’s aid to arrive. When the Holy Prophet cast the pebbles, there rose a strong gale which, blowing directly in the direction of the enemy, blinded their eyes with sand and thus contributed to their discomfiture and the victory of the Muslims. It is to this incident that the words, it was Allah Who threw, refer, hinting that really it was the hand of God, and not the hand of the Prophet, which cast the pebbles, and that the victory was due to the fact that God had come to the help of the Muslims.
The reader should note that while speaking of the Companions of the Holy Prophet in the words, you killed them not, the verse ascribes no act to the Companions, but simply denies their having killed the enemy, whereas in the case of the throwing of the pebbles by the Holy Prophet the verse says, thou threwest not when thou didst throw, but it was Allah Who threw, thus hinting that although victory came from God, yet the Holy Prophet also had a share in the affair. He contributed his share in the form of earnest prayers which drew the help of God.
The throwing of a handful of pebbles and sand by the Holy Prophet bears a remarkable resemblance to the striking of the waters by Moses with the rod. Just as in the latter case the act of Moses was a signal for the wind to blow, which led to the drowning of Pharaoh and his hosts in the sea, similarly, the throwing of a handful of pebbles by the Holy Prophet was a signal for a strong wind to blow which led to the destruction of Abu Jahl (of whom the Holy Prophet spoke as the Pharaoh of his people) and his host in the desert. Again, after the Battle of Badr, the bodies of Abu Jahl and other leaders of the Quraish were cast into the bottom of a pit or an old well, and thus the similarity of the fate of Abu Jahl with that of Pharaoh was completed; for, just as the latter together with his host was drowned into the depths of the sea, so was the former with his comrades cast into the bottom of a well.
The reference in the words, Allah is All-Hearing All-Knowing, is to the prayers of the Holy Prophet which God heard and accepted and in response to which He conferred such a signal victory on the Muslims.
b
33:12.
1
بدر کے موقعہ پرجب مسلمانوں کے قلیل لشکر پر کفار کے بڑے لشکر کا ریلا ہوا تو رسول اللہ صلی اللہ علیہ وسلم نے چھوٹے کنکروں کی ایک مٹھی بھری اور کفار کی طرف پھینکی۔ خدا کے حکم سے اسی وقت آپ کی پیٹھ کی طرف سے تیز ہوا چلی اور سب کنکر اڑ کر کفار پر گرے اور ان کی آنکھیں کنکریلی ریت کے بھر جانے سے دیکھنے سے قاصر رہ گئیں۔ یہ اسی کی طرف اشارہ ہے۔
a
33:12.
1107
Important Words:
لیبلی (that He might confer). یبلی is derived from ابلا which is derived from بلاء . They say بلاہ or ابتلاہ i.e. he tried, proved or tested him with something good or evil. ابلاہ اللّٰه بلاء حسنا means, God did to him a good deed. ابلیته معروفا means, I conferred upon him a favour or benefit. بلاء means, the act of trying or testing; a trial or a test; an affliction of any kind by which one’s patience or any other virtue is tried or proved or tested; a benefit, favour or blessing; grief; imposition of a difficult or troublesome thing. بلاء حسن means, a great benefit or favour or blessing of God or a good gift of God. الابتلاءsignifies trying, proving or testing with something; seeking and desiring; choosing or selecting (Lane).
Commentary:
The words, So you killed them not, but it was Allah Who killed them, signify that the victory at Badr was not due to any effort on the part of the Muslims; it was purely an act of God. Thus, as enjoined in the preceding verse, there is no justification for Muslims to flee from a battlefield.
The Battle of Badr, fought in the second year of Hijrah, began with single combats; then there was a general attack. At this juncture the Holy Prophet took a handful of pebbles and cast them towards the enemy. That was a token for the help of God to come, just as striking the water of the sea with the rod by Moses was a signal for God’s aid to arrive. When the Holy Prophet cast the pebbles, there rose a strong gale which, blowing directly in the direction of the enemy, blinded their eyes with sand and thus contributed to their discomfiture and the victory of the Muslims. It is to this incident that the words, it was Allah Who threw, refer, hinting that really it was the hand of God, and not the hand of the Prophet, which cast the pebbles, and that the victory was due to the fact that God had come to the help of the Muslims.
The reader should note that while speaking of the Companions of the Holy Prophet in the words, you killed them not, the verse ascribes no act to the Companions, but simply denies their having killed the enemy, whereas in the case of the throwing of the pebbles by the Holy Prophet the verse says, thou threwest not when thou didst throw, but it was Allah Who threw, thus hinting that although victory came from God, yet the Holy Prophet also had a share in the affair. He contributed his share in the form of earnest prayers which drew the help of God.
The throwing of a handful of pebbles and sand by the Holy Prophet bears a remarkable resemblance to the striking of the waters by Moses with the rod. Just as in the latter case the act of Moses was a signal for the wind to blow, which led to the drowning of Pharaoh and his hosts in the sea, similarly, the throwing of a handful of pebbles by the Holy Prophet was a signal for a strong wind to blow which led to the destruction of Abu Jahl (of whom the Holy Prophet spoke as the Pharaoh of his people) and his host in the desert. Again, after the Battle of Badr, the bodies of Abu Jahl and other leaders of the Quraish were cast into the bottom of a pit or an old well, and thus the similarity of the fate of Abu Jahl with that of Pharaoh was completed; for, just as the latter together with his host was drowned into the depths of the sea, so was the former with his comrades cast into the bottom of a well.
The reference in the words, Allah is All-Hearing All-Knowing, is to the prayers of the Holy Prophet which God heard and accepted and in response to which He conferred such a signal victory on the Muslims.
c
33:12.1107
The victory at Badr really was not due to any skill or prowess on the part of the Muslims. They were too few, too weak and too ill-equipped to win a victory against a numerically vastly superior and much better equipped and trained army. The throwing of a handful of pebbles and sand by the Holy Prophet bears a remarkable resemblance to the striking of the waters of the sea by Moses with the rod. Just as in the latter case the act of Moses was, as it were, a signal for the wind to blow and the tide to return which led to the drowning of Pharaoh and his hosts in the sea, so was the throwing of a handful of pebbles by the Holy Prophet a signal for a strong wind to blow, which led to the destruction of Abu Jahl (to whom the Holy Prophet had referred as the Pharaoh of his people) and his host in the desert. In both cases the operation of the forces of nature coincided with the acts of the two Prophets under special Divine decree.
وَقَٰتِلُوهُمْ حَتَّىٰ لَا تَكُونَ فِتْنَةٌ وَيَكُونَ ٱلدِّينُ كُلُّهُۥ لِلَّهِ ۚ فَإِنِ ٱنتَهَوْا۟ فَإِنَّ ٱللَّهَ بِمَا يَعْمَلُونَ بَصِيرٌ
2:194.
Muslims were enjoined to fight till religious persecution had ceased and men were free to practise the religion of their choice. Islam undoubtedly is the greatest upholder of freedom of conscience (2:194).
2:194.
Commentary:
The verse shows that fighting was to be continued only so long as there was persecution and men were not free to profess the religion they liked. If the opponents of Islam desisted from
fighting, Muslims were also to desist. Islam fought only to defend itself and to establish freedom of conscience. See also 2:194.
The words, Allah is Watchful, imply that Muslims should not feel afraid that the disbelievers may desist only ostensibly and temporarily, and that they may attack the Muslims again when a favourable opportunity offered itself. God was Watchful of all that they do, and He would surely help Muslims, if the disbelievers acted faithlessly towards them.
c
2:194.
547
命令穆斯林战斗到宗教迫害结束以及人们可以自由选择自己的宗教信仰为止。伊斯兰教无疑是良心自由最伟大的支持者。(2:194)
a
2:194.
1128
Commentary:
The verse shows that fighting was to be continued only so long as there was persecution and men were not free to profess the religion they liked. If the opponents of Islam desisted from
fighting, Muslims were also to desist. Islam fought only to defend itself and to establish freedom of conscience. See also 2:194.
The words, Allah is Watchful, imply that Muslims should not feel afraid that the disbelievers may desist only ostensibly and temporarily, and that they may attack the Muslims again when a favourable opportunity offered itself. God was Watchful of all that they do, and He would surely help Muslims, if the disbelievers acted faithlessly towards them.
c
2:194.
1120
Muslims were enjoined to fight till religious persecution had ceased and men were free to practise the religion of their choice. Islam undoubtedly is the greatest upholder of freedom of conscience (2:194).
قَٰتِلُوهُمْ يُعَذِّبْهُمُ ٱللَّهُ بِأَيْدِيكُمْ وَيُخْزِهِمْ وَيَنصُرْكُمْ عَلَيْهِمْ وَيَشْفِ صُدُورَ قَوْمٍ مُّؤْمِنِينَ
Important Words:
یشف (relieve) is derived from شفا. They say شفاہ من مرضه i.e. he cured him (of disease) and restored him to convalescence. شفیتهmeans, I relieved him from doubt. شفاہ عن المسألةmeans, he relieved him from doubt respecting the question. یشفیك ان قالmeans, he will please thee if he speaks, i.e. his speech will please thee (Lane).
Commentary:
The verse shows that the enemies of Islam had made themselves deserving of Divine punishment by their treacherous and wrongful conduct; and fighting was only a form of Divine punishment that had been prescribed for them, and it was inflicted on them after they had themselves started hostilities. It was most certainly not resorted to in order to compel them to embrace Islam.
1177
Important Words:
یشف (relieve) is derived from شفا. They say شفاہ من مرضه i.e. he cured him (of disease) and restored him to convalescence. شفیتهmeans, I relieved him from doubt. شفاہ عن المسألةmeans, he relieved him from doubt respecting the question. یشفیك ان قالmeans, he will please thee if he speaks, i.e. his speech will please thee (Lane).
Commentary:
The verse shows that the enemies of Islam had made themselves deserving of Divine punishment by their treacherous and wrongful conduct; and fighting was only a form of Divine punishment that had been prescribed for them, and it was inflicted on them after they had themselves started hostilities. It was most certainly not resorted to in order to compel them to embrace Islam.
وَقَالَتِ ٱمْرَأَتُ فِرْعَوْنَ قُرَّتُ عَيْنٍ لِّى وَلَكَ ۖ لَا تَقْتُلُوهُ عَسَىٰٓ أَن يَنفَعَنَآ أَوْ نَتَّخِذَهُۥ وَلَدًا وَهُمْ لَا يَشْعُرُونَ
اس سے مراد اس کی لڑکی ہے۔ کہتے ہیں جس عورت کو موسیٰ دریا کے کنارہ پر ملے وہ فرعون کی بیٹی تھی (خروج باب۲ آیت۵) وہ چاہتی تھی کہ ایک اچھا لڑکا پالے۔
یعنی خداتعالیٰ نے اس لڑکے کو فرعون اور اس کی قوم کی تباہی کے لئے ان کے گھر میں رکھوایا۔
God’s ways indeed are inscrutable. Pharaoh did not know that the very child, upon whom he was lavishing so much care and love, would one day prove an instrument of punishment for him in the hands of Destiny because he had flouted and defied Divine commandments and had held the Israelites in bondage and tyrannized over them for a long time.
Commentary:
God’s ways indeed are inscrutable. Pharaoh did not know that the very child upon whom he had lavished so much care and love will one day prove an instrument of punishment for him in the hands of Destiny because he had flouted and defied Divine commandments and had held the Israelites in bondage and had tyrannized over them for a long time.
3
اس سے مراد اس کی لڑکی ہے۔ کہتے ہیں جس عورت کو موسیٰ دریا کے کنارہ پر ملے وہ فرعون کی بیٹی تھی (خروج باب۲ آیت۵) وہ چاہتی تھی کہ ایک اچھا لڑکا پالے۔
4
یعنی خداتعالیٰ نے اس لڑکے کو فرعون اور اس کی قوم کی تباہی کے لئے ان کے گھر میں رکھوایا۔
2884
Commentary:
God’s ways indeed are inscrutable. Pharaoh did not know that the very child upon whom he had lavished so much care and love will one day prove an instrument of punishment for him in the hands of Destiny because he had flouted and defied Divine commandments and had held the Israelites in bondage and had tyrannized over them for a long time.
2201
God’s ways indeed are inscrutable. Pharaoh did not know that the very child, upon whom he was lavishing so much care and love, would one day prove an instrument of punishment for him in the hands of Destiny because he had flouted and defied Divine commandments and had held the Israelites in bondage and tyrannized over them for a long time.
فَمَا كَانَ جَوَابَ قَوْمِهِۦٓ إِلَّآ أَن قَالُوا۟ ٱقْتُلُوهُ أَوْ حَرِّقُوهُ فَأَنجَىٰهُ ٱللَّهُ مِنَ ٱلنَّارِ ۚ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ لِّقَوْمٍ يُؤْمِنُونَ
21:69; 37:98.
21:69; 37:98.
Abraham’s account began with the 17th verse and in the 18th verse he gave strong arguments in refutation of Shirk. From 19th to 24th verse, in consonance with the Quranic style and practice which adds to its elegance and beauty, a digression intervened and a great religious principle was briefly discussed in relation to the Holy Prophet. The principle discussed was that when one nation, as a result of its rejection of the Divine Message, falls a victim to decay and decadence another people takes its place. From this verse the thread is taken up of Abraham’s story.
21:69; 37:98.
Commentary:
Abraham’s account began with the 17th verse and in the 18th verse he gave strong arguments in refutation of Shirk. From the 19th to 24th verse, in consonance with the Quranic style and practice which adds to its elegance and beauty, a digression intervened and a great religious principle was briefly discussed in relation to the Holy Prophet. The principle discussed was that when one nation, as the result of its rejection of the Divine Message, falls a victim to decay and decadence another people takes its place. From this verse the thread is taken up of Abraham’s story.
d
21:69; 37:98.
b
21:69; 37:98.
2957
Commentary:
Abraham’s account began with the 17th verse and in the 18th verse he gave strong arguments in refutation of Shirk. From the 19th to 24th verse, in consonance with the Quranic style and practice which adds to its elegance and beauty, a digression intervened and a great religious principle was briefly discussed in relation to the Holy Prophet. The principle discussed was that when one nation, as the result of its rejection of the Divine Message, falls a victim to decay and decadence another people takes its place. From this verse the thread is taken up of Abraham’s story.
a
21:69; 37:98.
2247
Abraham’s account began with the 17th verse and in the 18th verse he gave strong arguments in refutation of Shirk. From 19th to 24th verse, in consonance with the Quranic style and practice which adds to its elegance and beauty, a digression intervened and a great religious principle was briefly discussed in relation to the Holy Prophet. The principle discussed was that when one nation, as a result of its rejection of the Divine Message, falls a victim to decay and decadence another people takes its place. From this verse the thread is taken up of Abraham’s story.