مُّؤۡمِنِیۡنَ
Appears 25 times in Quran
Occurrences in Quran
Found 25 verses containing "مُّؤۡمِنِیۡنَ".
وَاِذَا قِیۡلَ لَہُمۡ اٰمِنُوۡا بِمَاۤ اَنۡزَلَ اللّٰہُ قَالُوۡا نُؤۡمِنُ بِمَاۤ اُنۡزِلَ عَلَیۡنَا وَیَکۡفُرُوۡنَ بِمَا وَرَآءَہٗ وَہُوَ الۡحَقُّ مُصَدِّقًا لِّمَا مَعَہُمۡ ۗ قُلۡ فَلِمَ تَقۡتُلُوۡنَ اَنۡۢبِیَآءَ اللّٰہِ مِنۡ قَبۡلُ اِنۡ کُنۡتُمۡ مُّؤۡمِنِیۡنَ
2:171.
3:113, 182.
2:171.
3:113, 182.
Commentary:
The verse means that whenever Islam is presented to Jews, they, far from reflecting over its claims, consider it enough to say that they will believe in what is sent to Israelite Prophets only, and not in the revelation of outsiders, although the revelation they reject on such flimsy grounds fulfils the prophecies contained in their own Scriptures about a new Book. Further, it is added that the statement that they would adhere to what was revealed to Israelite Prophets is absurd, seeing that they had opposed even their own Prophets in their time.
This verse also makes it clear what the word مصدقا means when followed by the preposition لام. The expression has been used as a proof of the truth of the Quran, and it is therefore clear that it conveys the sense of "fulfilling" and not that of "confirming". It is only the fulfilment of prophecies in the Bible that can serve as evidence of the truth of the Quran. In this connection, see also 2:42.
For the prophecies alluded to in this verse, i.e. the prophecies contained in the Bible about the Quran and the Holy Prophet, the reader is referred to Deut. 18:15-19; Acts 3:19-24; Deut. 33:2; Matt. 21:42-44; Isa. 21:13-17; 28:9-13; chap. 42; 62:2-4; Dan. 7; etc.
For a discussion of the words, why did you attempt to slay the Prophets, see under 2:62.
a
3:113, 182.
e
2:171.
a
2:171.
b
3:113, 182.
98
Commentary:
The verse means that whenever Islam is presented to Jews, they, far from reflecting over its claims, consider it enough to say that they will believe in what is sent to Israelite Prophets only, and not in the revelation of outsiders, although the revelation they reject on such flimsy grounds fulfils the prophecies contained in their own Scriptures about a new Book. Further, it is added that the statement that they would adhere to what was revealed to Israelite Prophets is absurd, seeing that they had opposed even their own Prophets in their time.
This verse also makes it clear what the word مصدقا means when followed by the preposition لام. The expression has been used as a proof of the truth of the Quran, and it is therefore clear that it conveys the sense of "fulfilling" and not that of "confirming". It is only the fulfilment of prophecies in the Bible that can serve as evidence of the truth of the Quran. In this connection, see also 2:42.
For the prophecies alluded to in this verse, i.e. the prophecies contained in the Bible about the Quran and the Holy Prophet, the reader is referred to Deut. 18:15-19; Acts 3:19-24; Deut. 33:2; Matt. 21:42-44; Isa. 21:13-17; 28:9-13; chap. 42; 62:2-4; Dan. 7; etc.
For a discussion of the words, why did you attempt to slay the Prophets, see under 2:62.
c
2:171.
d
3:113, 182.
وَاِذۡ اَخَذۡنَا مِیۡثٰقَکُمۡ وَرَفَعۡنَا فَوۡقَکُمُ الطُّوۡرَ خُذُوۡا مَاۤ اٰتَیۡنٰکُمۡ بِقُوَّۃٍ وَّاسۡمَعُوۡا ۖ قَالُوۡا سَمِعۡنَا وَعَصَیۡنَا وَاُشۡرِبُوۡا فِیۡ قُلُوۡبِہِمُ الۡعِجۡلَ بِکُفۡرِہِمۡ ۚ قُلۡ بِئۡسَمَا یَاۡمُرُکُمۡ بِہٖۤ اِیۡمٰنُکُمۡ اِنۡ کُنۡتُمۡ مُّؤۡمِنِیۡنَ
2:64; 4:155; 7:172.
وَرَفَعْنَا فَوْقَـکُمُ الطُّوْرَ: یعنی تم کو اس کے دامن میں کھڑا کیا تھا۔
عربی کا محاورہ ہے اُشْرِبَ فُـلَا نٌ حُبَّ فُـلَا نٍ اور معنے یہ ہوتے ہیں خَالَطَہٗ حُبُّہٗ قَلْبَہٗ (اقرب) یعنی فلاں کی محبت اس کے دل میں رچ گئی۔ پس اُشْرِبَ مجہول کے صیغہ میں محبت کے رَچ جانے کے لئے بھی استعمال ہوتا ہے۔ بحر محیط میں لکھا ہے۔ وَ قَالُوْا اَشْرَبْتُ الْبَیَاضَ الْحُمْرَۃَ اَی خَلَطْتُّـھَا بِالْحُمْرَۃِ یعنی عرب بعض دفعہ کہتے ہیں کہ میں نے سفیدی کو سرخی پلائی اور مراد ہوتی ہے کہ سفید رنگ میں سرخ رنگ ملا دیا۔ ایک شاعر کہتا ہے۔
اِذَا مَا الْقَلْبُ اُشْرِبَ حُبَّ شَیْئٍ۔ فَـلَا تَـاْمَـلُ لَـہٗ عَنْـہُ انْـصِرَافـًا
ی
See {105}.
The words signify that they practically refused to obey. For the meaning of Qala see {57}.
The expression Ushriba Fi Qalbihi Hubbu Fulanin means, the love of such a person permeated his heart (Aqrab). The word is so used because love is like alcohol that intoxicates one who partakes of it. The words used in the text mean, the love of the calf had sunk deep into their hearts.
2:64; 4:155; 7:172.
Important Words:
اشربوا (were permeated with) is derived from شرب meaning, he drank. اشرب means, he was made to drink. The expression,اشرب فی قلبه حب فلان means, the love of such and such a person permeated his heart (Aqrab). The word is so used because love is like alcohol that intoxicates one who partakes of it. The clause, اشربوا فی قلوبھم العجل (lit. they were made to drink into their hearts the calf) must really be read as اشربوا فی قلوبھم حب العجل (lit. they were made to drink into their hearts the love of the calf), the word حب (love) being understood before the word عجل (calf).
Commentary:
For an explanation of the expression, raised high above you the Mount, see under 2:64.
The words, they said, We hear and we disobey, signify that they practically refused to obey God. They did not necessarily use these exact words; for the word, as pointed out under 2:31, sometimes conveys the sense not of actual speech but of practical conduct.
Reference to calf-worship in verse 93 is not a mere reiteration of what has been already said in verse 55; the incident has been mentioned here as an illustration of what has been said about the Jews in the previous verse. Their attention is drawn to their conduct in the days of Moses. When Moses was absent from them for a short time only, they took the image of a calf for their idol, although they had witnessed how God had helped Moses and had shown mighty Signs at his hands; and that at a time when they had given a solemn promise not to worship anything besides God. In spite of that promise, they showed active opposition to the commandments of God by their deeds.
In the concluding portion of the verse, it is pointed out that the Jews professed to believe in what was revealed to them by God, but their belief was of a strange character for in spite of it, they persisted in their opposition to the Prophets. If this was believing, then their faith was only leading them astray.
c
2:64; 4:155; 7:172.
1
وَرَفَعْنَا فَوْقَـکُمُ الطُّوْرَ: یعنی تم کو اس کے دامن میں کھڑا کیا تھا۔
2
عربی کا محاورہ ہے اُشْرِبَ فُـلَا نٌ حُبَّ فُـلَا نٍ اور معنے یہ ہوتے ہیں خَالَطَہٗ حُبُّہٗ قَلْبَہٗ (اقرب) یعنی فلاں کی محبت اس کے دل میں رچ گئی۔ پس اُشْرِبَ مجہول کے صیغہ میں محبت کے رَچ جانے کے لئے بھی استعمال ہوتا ہے۔ بحر محیط میں لکھا ہے۔ وَ قَالُوْا اَشْرَبْتُ الْبَیَاضَ الْحُمْرَۃَ اَی خَلَطْتُّـھَا بِالْحُمْرَۃِ یعنی عرب بعض دفعہ کہتے ہیں کہ میں نے سفیدی کو سرخی پلائی اور مراد ہوتی ہے کہ سفید رنگ میں سرخ رنگ ملا دیا۔ ایک شاعر کہتا ہے۔
اِذَا مَا الْقَلْبُ اُشْرِبَ حُبَّ شَیْئٍ۔ فَـلَا تَـاْمَـلُ لَـہٗ عَنْـہُ انْـصِرَافـًا
ی
b
2:64; 4:155; 7:172.
100
Important Words:
اشربوا (were permeated with) is derived from شرب meaning, he drank. اشرب means, he was made to drink. The expression,اشرب فی قلبه حب فلان means, the love of such and such a person permeated his heart (Aqrab). The word is so used because love is like alcohol that intoxicates one who partakes of it. The clause, اشربوا فی قلوبھم العجل (lit. they were made to drink into their hearts the calf) must really be read as اشربوا فی قلوبھم حب العجل (lit. they were made to drink into their hearts the love of the calf), the word حب (love) being understood before the word عجل (calf).
Commentary:
For an explanation of the expression, raised high above you the Mount, see under 2:64.
The words, they said, We hear and we disobey, signify that they practically refused to obey God. They did not necessarily use these exact words; for the word, as pointed out under 2:31, sometimes conveys the sense not of actual speech but of practical conduct.
Reference to calf-worship in verse 93 is not a mere reiteration of what has been already said in verse 55; the incident has been mentioned here as an illustration of what has been said about the Jews in the previous verse. Their attention is drawn to their conduct in the days of Moses. When Moses was absent from them for a short time only, they took the image of a calf for their idol, although they had witnessed how God had helped Moses and had shown mighty Signs at his hands; and that at a time when they had given a solemn promise not to worship anything besides God. In spite of that promise, they showed active opposition to the commandments of God by their deeds.
In the concluding portion of the verse, it is pointed out that the Jews professed to believe in what was revealed to them by God, but their belief was of a strange character for in spite of it, they persisted in their opposition to the Prophets. If this was believing, then their faith was only leading them astray.
b
2:64; 4:155; 7:172.121
See {105}.
121A
The words signify that they practically refused to obey. For the meaning of Qala see {57}.
122
The expression Ushriba Fi Qalbihi Hubbu Fulanin means, the love of such a person permeated his heart (Aqrab). The word is so used because love is like alcohol that intoxicates one who partakes of it. The words used in the text mean, the love of the calf had sunk deep into their hearts.
وَقَالَ لَہُمۡ نَبِیُّہُمۡ اِنَّ اٰیَۃَ مُلۡکِہٖۤ اَنۡ یَّاۡتِیَکُمُ التَّابُوۡتُ فِیۡہِ سَکِیۡنَۃٌ مِّنۡ رَّبِّکُمۡ وَبَقِیَّۃٌ مِّمَّا تَرَکَ اٰلُ مُوۡسٰی وَاٰلُ ہٰرُوۡنَ تَحۡمِلُہُ الۡمَلٰٓئِکَۃُ ۚ اِنَّ فِیۡ ذٰلِکَ لَاٰیَۃً لَّکُمۡ اِنۡ کُنۡتُمۡ مُّؤۡمِنِیۡنَ
تَابُوْت (Tabut) 意指: (1) 箱子或盒子; (2) 胸腔、胸部、腹部或肋骨以及他们内部包含的。例如, 心脏等等的东西 (Lane); (3) 心即知识、智慧和宁静的储藏室 (مُفْرَدَات, Mufradat)。注释者们对 تَابُوْت (Tabut) 这个字的意义有不同看法。«圣经»中把它作 “方舟” 或 “约柜” 解, 但是 «古兰经» 中的描述肯定地表明, 此间这字的意义是 “心” 或 “腹”。这节经文描写 تَابُوْت 这个字说, “从养主那里来的宁静的心境; ”不能用作 “一只方舟” 解; 因为, «圣经» 中谈及的那只方舟, 非但不能给别人以和平和宁静, 而且也不能保护以色列人不遭受失败, 也不能保护它自己, 因为被敌人带走了。即使在各次战役中带着方舟走的扫罗 (Saul), 也屡受惨败, 连敌人也觉得他可怜, 最后遭遇到不光采的结局。这样的一只方舟从未能使古以色列人有什么宁静。安拉赐给他们的是充满了勇气和毅力的心, 因此, 在所述及的宁静的心境降给他们之后, 他们成功地抵御了敌人的攻击, 并使他们遭到沉重的失败。
安拉给以色列人的另一恩赐, 在传下来的 “精神遗物”一词中谈及。安拉使他们心里充满高贵品质, 这是他们的祖先穆撒 (摩西) 和哈融 (哈伦) 子孙的特点。穆撒和哈融的子孙传下来的, 不是物质的东西, 而是他们伟大的祖先作为遗产传给他们的良好道德品质。
تَابُوْت کے عام معنے تو صندوق کے اور کشتی کے ہوتے ہیں (اقرب) لیکن استعارۃ ً اسے دل کے معنٰی میں بھی استعمال کیا جاتا ہے۔ مفردات راغب میں ہے قِیْلَ عِبَارَۃٌ عَنِ الْقَلْبِ وَالسَّکِیْنَۃِ وَ عَمَّا فِیْہِ مِنَ الْعِلْمِ یعنی کبھی لفظ تابوت کو استعارۃ ًدل کے معنے میں بھی استعمال کیا جاتا ہے۔ الفاظ قرآنیہ صاف دلالت کر رہے ہیں کہ اس جگہ تابوت سے مراد دل ہے۔ کیونکہ فرماتا ہے۔ اس تابوت میں تمہارے رب کی طرف سے سکینت ہے۔ اب یہ ظاہر ہے کہ سکینت دل میں ہوتی ہے نہ کہ صندوقوں میں۔ اسی طرح اس تابوت کے متعلق فرماتا ہے تَحْمِلُہُ الْمَلٰٓئِکَۃُ فرشتے اسے اٹھائے ہ
Tabut means, (1) a chest or box; (2) chest or breast or bosom or the ribs with what they contain, as the heart, etc. (Lane); (3) the heart which is the storehouse of knowledge, wisdom and peace (Mufradat). Commentators have differed about the significance of the word Tabut and the Bible mentions it as an ark or chest, and the description given in the Qur’an definitely shows that the word has been used here in the sense of "heart" or "bosom." The description of the Tabut in the verse "wherein there will be tranquillity from your Lord" cannot apply to an ark; for, far from granting peace and tranquillity to others, the ark spoken of by the Bible could neither protect the Israelites against defeat nor could it protect itself, as it was carried away by the enemy. Even Saul who took with him the ark during his campaigns suffered crushing defeats, so much so that even the enemy pitied him and he met with an ignominious end. Such an ark could not be a source of tranquillity to the Israelite
Another favour which God conferred on the Israelites is referred to in the word "legacy." God imbued their hearts with the noble qualities, which characterised their ancestors, the descendants of Moses and Aaron. The legacy left by the descendants of Moses and Aaron did not consist in any material things but meant the good moral qualities with which they were endowed as the heritage of their great ancestors.
Important Words:
التابوت (heart) is derived from تاب i.e. he returned; he returned to God; he repented; he left off the way of sin and began to tread the path of rectitude. التابوت means: (1) a chest or box, as things are repeatedly taken out of, and returned to, it; (2) a coffin or a bier; (3) chest or breast or bosom or the ribs with what they contain, as the heart, etc. (Lane); (4) the heart which is the storehouse of knowledge, wisdom and peace (Mufradat).
سکینة (tranquillity) is derived from سکن i.e. it became calm and tranquil. سکینة means, peace, tranquillity, calmness, freedom from agitation and disturbance (Aqrab & Lane).
بقیة (legacy) is derived from بقی i.e. he or it remained behind; or he or it continued or lasted for long or forever. بقیة means, that which remains behind, i.e. legacy; remainder; remains; remnant; residue; relic; the best portion of a thing, as it is always the best part of a thing that survives. فلان بقیة القوم means, such a one is the best and the most excellent of the party (Lane).
Commentary:
Though commentators have differed about the significance of the word تابوت and the Bible mentions it as an "ark" or chest, the description of the Quran definitely shows that the word has been used here in the sense of "heart" or "bosom.'' The words of the Quran are: wherein there will be tranquillity from your Lord. Now this description cannot apply to an ark or a chest; for, far from granting peace and tranquillity to others, the ark spoken of by the Bible could neither protect the Israelites against defeat nor could it protect itself, and was carried away by the enemy. Even Saul who took with him the ark during his campaigns, suffered crushing defeats, so much so that even the enemy pitied him and he met with an ignominious end. Such an ark could not be a source of tranquillity to the Israelites. What God gave them was a heart full of tranquillity which was aided by angels who buoyed up the Israelites and filled their hearts with courage and perseverance so that, after the coming of the said tranquillity, they successfully resisted the attacks of the enemy and inflicted heavy defeats on them.
Another favour which God conferred on the Israelites has been referred to in the word بقیة or legacy. God imbued their hearts with the noble qualities which characterized their ancestors, the people or the descendants of Moses and Aaron. The legacy left by the descendants of Moses and Aaron did not consist of any material things but referred to the good qualities which they were given as the heritage of their great ancestors. This heritage was similar to the one to which reference has been made in the words, that (he) may be heir to me and to the House of Jacob (19: 7). Evidently, it is not a material heritage but a spiritual and moral heritage that is mentioned in this verse. Similarly, the followers of Gideon were imbued with a spiritual and moral بقیة i.e. such noble attributes of Moses and Aaron and their descendants as God had endowed them with. It was a sign that it was God Who had set up Gideon as king over the tribes of Israel so that he might protect them against the ravages of their enemy and breathe into them a martial spirit, a work which saw its consummation in the days of David.
192
تَابُوْت (Tabut) 意指: (1) 箱子或盒子; (2) 胸腔、胸部、腹部或肋骨以及他们内部包含的。例如, 心脏等等的东西 (Lane); (3) 心即知识、智慧和宁静的储藏室 (مُفْرَدَات, Mufradat)。注释者们对 تَابُوْت (Tabut) 这个字的意义有不同看法。«圣经»中把它作 “方舟” 或 “约柜” 解, 但是 «古兰经» 中的描述肯定地表明, 此间这字的意义是 “心” 或 “腹”。这节经文描写 تَابُوْت 这个字说, “从养主那里来的宁静的心境; ”不能用作 “一只方舟” 解; 因为, «圣经» 中谈及的那只方舟, 非但不能给别人以和平和宁静, 而且也不能保护以色列人不遭受失败, 也不能保护它自己, 因为被敌人带走了。即使在各次战役中带着方舟走的扫罗 (Saul), 也屡受惨败, 连敌人也觉得他可怜, 最后遭遇到不光采的结局。这样的一只方舟从未能使古以色列人有什么宁静。安拉赐给他们的是充满了勇气和毅力的心, 因此, 在所述及的宁静的心境降给他们之后, 他们成功地抵御了敌人的攻击, 并使他们遭到沉重的失败。
193
安拉给以色列人的另一恩赐, 在传下来的 “精神遗物”一词中谈及。安拉使他们心里充满高贵品质, 这是他们的祖先穆撒 (摩西) 和哈融 (哈伦) 子孙的特点。穆撒和哈融的子孙传下来的, 不是物质的东西, 而是他们伟大的祖先作为遗产传给他们的良好道德品质。
1
تَابُوْت کے عام معنے تو صندوق کے اور کشتی کے ہوتے ہیں (اقرب) لیکن استعارۃ ً اسے دل کے معنٰی میں بھی استعمال کیا جاتا ہے۔ مفردات راغب میں ہے قِیْلَ عِبَارَۃٌ عَنِ الْقَلْبِ وَالسَّکِیْنَۃِ وَ عَمَّا فِیْہِ مِنَ الْعِلْمِ یعنی کبھی لفظ تابوت کو استعارۃ ًدل کے معنے میں بھی استعمال کیا جاتا ہے۔ الفاظ قرآنیہ صاف دلالت کر رہے ہیں کہ اس جگہ تابوت سے مراد دل ہے۔ کیونکہ فرماتا ہے۔ اس تابوت میں تمہارے رب کی طرف سے سکینت ہے۔ اب یہ ظاہر ہے کہ سکینت دل میں ہوتی ہے نہ کہ صندوقوں میں۔ اسی طرح اس تابوت کے متعلق فرماتا ہے تَحْمِلُہُ الْمَلٰٓئِکَۃُ فرشتے اسے اٹھائے ہ
255
Important Words:
التابوت (heart) is derived from تاب i.e. he returned; he returned to God; he repented; he left off the way of sin and began to tread the path of rectitude. التابوت means: (1) a chest or box, as things are repeatedly taken out of, and returned to, it; (2) a coffin or a bier; (3) chest or breast or bosom or the ribs with what they contain, as the heart, etc. (Lane); (4) the heart which is the storehouse of knowledge, wisdom and peace (Mufradat).
سکینة (tranquillity) is derived from سکن i.e. it became calm and tranquil. سکینة means, peace, tranquillity, calmness, freedom from agitation and disturbance (Aqrab & Lane).
بقیة (legacy) is derived from بقی i.e. he or it remained behind; or he or it continued or lasted for long or forever. بقیة means, that which remains behind, i.e. legacy; remainder; remains; remnant; residue; relic; the best portion of a thing, as it is always the best part of a thing that survives. فلان بقیة القوم means, such a one is the best and the most excellent of the party (Lane).
Commentary:
Though commentators have differed about the significance of the word تابوت and the Bible mentions it as an "ark" or chest, the description of the Quran definitely shows that the word has been used here in the sense of "heart" or "bosom.'' The words of the Quran are: wherein there will be tranquillity from your Lord. Now this description cannot apply to an ark or a chest; for, far from granting peace and tranquillity to others, the ark spoken of by the Bible could neither protect the Israelites against defeat nor could it protect itself, and was carried away by the enemy. Even Saul who took with him the ark during his campaigns, suffered crushing defeats, so much so that even the enemy pitied him and he met with an ignominious end. Such an ark could not be a source of tranquillity to the Israelites. What God gave them was a heart full of tranquillity which was aided by angels who buoyed up the Israelites and filled their hearts with courage and perseverance so that, after the coming of the said tranquillity, they successfully resisted the attacks of the enemy and inflicted heavy defeats on them.
Another favour which God conferred on the Israelites has been referred to in the word بقیة or legacy. God imbued their hearts with the noble qualities which characterized their ancestors, the people or the descendants of Moses and Aaron. The legacy left by the descendants of Moses and Aaron did not consist of any material things but referred to the good qualities which they were given as the heritage of their great ancestors. This heritage was similar to the one to which reference has been made in the words, that (he) may be heir to me and to the House of Jacob (19: 7). Evidently, it is not a material heritage but a spiritual and moral heritage that is mentioned in this verse. Similarly, the followers of Gideon were imbued with a spiritual and moral بقیة i.e. such noble attributes of Moses and Aaron and their descendants as God had endowed them with. It was a sign that it was God Who had set up Gideon as king over the tribes of Israel so that he might protect them against the ravages of their enemy and breathe into them a martial spirit, a work which saw its consummation in the days of David.
308
Tabut means, (1) a chest or box; (2) chest or breast or bosom or the ribs with what they contain, as the heart, etc. (Lane); (3) the heart which is the storehouse of knowledge, wisdom and peace (Mufradat). Commentators have differed about the significance of the word Tabut and the Bible mentions it as an ark or chest, and the description given in the Qur’an definitely shows that the word has been used here in the sense of "heart" or "bosom." The description of the Tabut in the verse "wherein there will be tranquillity from your Lord" cannot apply to an ark; for, far from granting peace and tranquillity to others, the ark spoken of by the Bible could neither protect the Israelites against defeat nor could it protect itself, as it was carried away by the enemy. Even Saul who took with him the ark during his campaigns suffered crushing defeats, so much so that even the enemy pitied him and he met with an ignominious end. Such an ark could not be a source of tranquillity to the Israelite
309
Another favour which God conferred on the Israelites is referred to in the word "legacy." God imbued their hearts with the noble qualities, which characterised their ancestors, the descendants of Moses and Aaron. The legacy left by the descendants of Moses and Aaron did not consist in any material things but meant the good moral qualities with which they were endowed as the heritage of their great ancestors.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوا اتَّقُوا اللّٰہَ وَذَرُوۡا مَا بَقِیَ مِنَ الرِّبٰۤوا اِنۡ کُنۡتُمۡ مُّؤۡمِنِیۡنَ
Commentary:
The verse hints that the taking of interest is against God-fearingness. The Creator loves goodness and beneficence towards the poor and the needy, fair and equitable distribution of wealth among people, and peace among the nations of the world; but the system of interest strikes at the very root of these blessings. The closing words of the verse hint that the taking of interest is also against true belief.
285
Commentary:
The verse hints that the taking of interest is against God-fearingness. The Creator loves goodness and beneficence towards the poor and the needy, fair and equitable distribution of wealth among people, and peace among the nations of the world; but the system of interest strikes at the very root of these blessings. The closing words of the verse hint that the taking of interest is also against true belief.
وَرَسُوۡلًا اِلٰی بَنِیۡۤ اِسۡرٰٓءِیۡلَ اَنِّیۡ قَدۡ جِئۡتُکُمۡ بِاٰیَۃٍ مِّنۡ رَّبِّکُمۡ ۖ اَنِّیۡۤ اَخۡلُقُ لَکُمۡ مِّنَ الطِّیۡنِ کَہَیۡـَٔۃِ الطَّیۡرِ فَاَنۡفُخُ فِیۡہِ فَیَکُوۡنُ طَیۡرًۢا بِاِذۡنِ اللّٰہِ ۖ وَاُبۡرِئُ الۡاَکۡمَہَ وَالۡاَبۡرَصَ وَاُحۡیِ الۡمَوۡتٰی بِاِذۡنِ اللّٰہِ ۖ وَاُنَبِّئُکُمۡ بِمَا تَاۡکُلُوۡنَ وَمَا تَدَّخِرُوۡنَ فِیۡ بُیُوۡتِکُمۡ ۚ اِنَّ فِیۡ ذٰلِکَ لَاٰیَۃً لَّکُمۡ اِنۡ کُنۡتُمۡ مُّؤۡمِنِیۡنَ
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).
وَلَا تَہِنُوۡا وَلَا تَحۡزَنُوۡا وَاَنۡتُمُ الۡاَعۡلَوۡنَ اِنۡ کُنۡتُمۡ مُّؤۡمِنِیۡنَ
4:105; 47:36.
4:105; 47:36.
In means, if; not; verily; because; when; etc. (Lane).
The verse embodies a very important principle how a nation or an individual can become and remain strong, the words "slacken not" being related to future dangers and "grieve not" to past errors and misfortunes. Nations decline and fall only when, either through lack of true realization of their responsibilities they begin to slacken in their efforts, or through brooding over the past, they give way to despair. The verse warns against both these dangers.
4:105; 47:36.
Important Words:
ان (if) is a common Arabic word giving a number of meanings: (1) if, (2) not, (3) verily, (4) because, (5) when, etc. (Lane).
Commentary:
The expression, Slacken not, nor grieve, embodies a very important principle of national or for that matter, personal strength, the words "slacken not" pertaining to future danger and the words "grieve not" to past errors and misfortunes. Nations fall only when, either through lack of true realization of their respon-sibilities they begin to slacken, or through brooding over the past, they give way to despair. The words warn against both these dangers.
The clause, you shall certainly have the upper hand, means that if Muslims follow the above advice, they will certainly be victorious in the end. Intervening failures are indeed no failures if the final triumph is assured. Muslims had apparently met with a reverse at Uhud, so God exhorts the Faithful to let no sort of weakness get hold of them on account of that reverse, either in body or in actions or in faith.
The Arabic clause rendered as, if you are believers, may also be rendered as "because you are believers". In this case the verse would embody a more positive promise of victory.
g
4:105; 47:36.
d
4:105; 47:36.
423
Important Words:
ان (if) is a common Arabic word giving a number of meanings: (1) if, (2) not, (3) verily, (4) because, (5) when, etc. (Lane).
Commentary:
The expression, Slacken not, nor grieve, embodies a very important principle of national or for that matter, personal strength, the words "slacken not" pertaining to future danger and the words "grieve not" to past errors and misfortunes. Nations fall only when, either through lack of true realization of their respon-sibilities they begin to slacken, or through brooding over the past, they give way to despair. The words warn against both these dangers.
The clause, you shall certainly have the upper hand, means that if Muslims follow the above advice, they will certainly be victorious in the end. Intervening failures are indeed no failures if the final triumph is assured. Muslims had apparently met with a reverse at Uhud, so God exhorts the Faithful to let no sort of weakness get hold of them on account of that reverse, either in body or in actions or in faith.
The Arabic clause rendered as, if you are believers, may also be rendered as "because you are believers". In this case the verse would embody a more positive promise of victory.
c
4:105; 47:36.
486
In means, if; not; verily; because; when; etc. (Lane).
487
The verse embodies a very important principle how a nation or an individual can become and remain strong, the words "slacken not" being related to future dangers and "grieve not" to past errors and misfortunes. Nations decline and fall only when, either through lack of true realization of their responsibilities they begin to slacken in their efforts, or through brooding over the past, they give way to despair. The verse warns against both these dangers.
اِنَّمَا ذٰلِکُمُ الشَّیۡطٰنُ یُخَوِّفُ اَوۡلِیَآءَہٗ فَلَا تَخَافُوۡہُمۡ وَخَافُوۡنِ اِنۡ کُنۡتُمۡ مُّؤۡمِنِیۡنَ
7:28; 16:101; 35:7.
Commentary:
The expression یخوف اولیاءہ rendered in the text as, Satan only frightens his friends, may mean: (1) Satan tries to make believers fear disbelievers, who are his friends; (2) he frightens disbelievers themselves, i.e. he becomes the cause of their fear, for the friends of Satan can never be brave. In the latter case the pronoun "them" in, so fear them not, would refer to the noun الناس (people) in 3:174 above.
a
7:28; 16:101; 35:7.
291
这句话的意思是:(1) 恶魔妄图使信者畏惧不信 (道) 者--------他的朋友。(2) 恶魔通过其计谋恫吓的只是他的朋友--------不信 (道) 者。
b
7:28; 16:101; 35:7.
458
Commentary:
The expression یخوف اولیاءہ rendered in the text as, Satan only frightens his friends, may mean: (1) Satan tries to make believers fear disbelievers, who are his friends; (2) he frightens disbelievers themselves, i.e. he becomes the cause of their fear, for the friends of Satan can never be brave. In the latter case the pronoun "them" in, so fear them not, would refer to the noun الناس (people) in 3:174 above.
b
7:28; 16:101; 35:7.
532
The words mean: (1) Satan tries to make believers fear disbelievers who are his friends. (2) By his plans Satan succeeds in frightening only his friends, the disbelievers.
قَالَ رَجُلَانِ مِنَ الَّذِیۡنَ یَخَافُوۡنَ اَنۡعَمَ اللّٰہُ عَلَیۡہِمَا ادۡخُلُوۡا عَلَیۡہِمُ الۡبَابَ فَاِذَا دَخَلۡتُمُوۡہُ فَاِنَّکُمۡ غٰلِبُوۡنَ ۚ وَعَلَی اللّٰہِ فَتَوَکَّلُوۡۤا اِنۡ کُنۡتُمۡ مُّؤۡمِنِیۡنَ
3:161; 5:12; 9:51.
قرآن مجید کے رُو سے غالباً حضرت موسٰیؑ اور حضرت ہارونؑ مراد ہیں یا یشوع اور کالب (بائبل کے بیان کے مطابق) جو اس ملک کا حال دریافت کرنے کے لئے بھیجے گئے تھے (گنتی باب۱۴ آیت۵‘۶)
3:161; 5:12; 9:51.
The "two men" spoken of here are generally supposed to be Joshua, the son of Nun; and Caleb, the son of Jephunneh (Num. 14:6). But from the context Moses and Aaron appear more likely to be the "two men" here referred to. The word Rajul (man) is expressive of manliness and courage. That these two brave men were Moses and Aaron themselves may also be inferred from the fact that Moses prayed for himself and his brother, Aaron (5:26). God does not name these two men but simply speaks of them as "two brave men" in order to praise their manliness and courage and also to condemn by implication the cowardice of the other Israelites who were with them.
3:161; 5:12; 9:51.
Important Words:
علیھم (against them). The word علی as a particle has several meanings. Here it gives the meaning of "against" (Lane). The Quran says: ولھم علی ذنب i.e. and they have a crime or offence standing against me (26:15). In his Arabic Grammar, Wright says that the particle علی is sometimes used in "a hostile sense in which case it can be generally rendered as 'against' or 'upon', as in خرج علیه i.e. he went out against him or he rebelled against him."
Commentary:
The two "men" spoken of here are generally supposed to be Joshua, the son of Nun, and Caleb, the son of Jephunneh (Num. 14:6). But from the context Moses and Aaron appear more likely to be the two "men" here referred to.
The word رجل (man) is thus here expressive of manliness and courage. By using this word, the Quran means to say that of that big host of cowardly people there were only two men who were truly brave and courageous. That these two brave men were Moses and Aaron themselves may also be inferred from the fact that when these two "men" spoke to their people, and urged them to "enter" the land, the latter, in reply, addressed none other but Moses, saying, O Moses, we will never enter it so long as they remain in it (5:25), thus making it clear that it was Moses himself who had spoken to them the words contained in this verse. Again, when the people refused to obey Moses, he is reported to have prayed to God, saying, My Lord, I have power over none but myself and my brother, therefore make Thou a distinction between us and the rebellious people (5:26). Now, if the two "men" had been other than Moses and Aaron, they should have certainly been included in his prayer by Moses, because they had deserved it by boldly offering to enter the land in spite of resistance, exhorting others also to do so. But Moses prayed only for himself and his brother, which shows that the two men whom God praises as "men", (i.e. brave men) and of whom He speaks as His favoured ones were Moses and Aaron themselves. God does not name them but simply speaks of them as رجلان i.e. "two brave men" in order to praise their manliness and courage and at the same time to condemn by implication the cowardice of the other Israelites who were with them.
The expression, enter the gate advancing against them, possesses a spiritual connotation as well. For every person there is a "holy land", which is his goal and paradise. Allah has "ordained" this "holy land" for man (5:22) because he has been created for it. But the cowardly and the low-spirited are always afraid of entering it. They are too timorous to face "the rebellious ones", i.e. the evil ones and their own evil inclinations. They desire to enter Heaven without deserving it, without any exertion on their part, without facing and fighting their evil passions and without fighting those who stand in their way. They tremble and quail before the trials and tribulations that confront them. But here, too, God has created for every person "two men", i.e. two wise counsellors who encourage him and exhort him not to be afraid of difficulties and to follow undauntedly the path that leads to eternal happiness and everlasting bliss. These two counsellors are (1) human reason and (2) man’s pure and unsullied nature. These two go on telling man and urging him that he need only be up and doing and God will help him. He should boldly face trials and God will make everything easy for him, and he will come out of the struggle victorious and triumphant. Most men, however, wish that the power of their enemies should break of itself, but it cannot break without their using the weapon of self-sacrifice. "Forty years", as hinted in 5:27 below, is the time required by man to attain to perfect manhood. This is a sufficiently long time. If he does not mend his ways during this period and defies the dictates of reason and conscience, he is lost, and there is little hope for him. But if he makes up his mind boldly to meet the evil influences, he may be saved. He need only take heart and make bold to enter the struggle, and what appears to him to be a thick jungle of difficulties will turn out to be a garden, the seeming "Hell" assuming the form of a veritable "Heaven".
a
3:161; 5:12; 9:51.
2
قرآن مجید کے رُو سے غالباً حضرت موسٰیؑ اور حضرت ہارونؑ مراد ہیں یا یشوع اور کالب (بائبل کے بیان کے مطابق) جو اس ملک کا حال دریافت کرنے کے لئے بھیجے گئے تھے (گنتی باب۱۴ آیت۵‘۶)
a
3:161; 5:12; 9:51.
660
Important Words:
علیھم (against them). The word علی as a particle has several meanings. Here it gives the meaning of "against" (Lane). The Quran says: ولھم علی ذنب i.e. and they have a crime or offence standing against me (26:15). In his Arabic Grammar, Wright says that the particle علی is sometimes used in "a hostile sense in which case it can be generally rendered as 'against' or 'upon', as in خرج علیه i.e. he went out against him or he rebelled against him."
Commentary:
The two "men" spoken of here are generally supposed to be Joshua, the son of Nun, and Caleb, the son of Jephunneh (Num. 14:6). But from the context Moses and Aaron appear more likely to be the two "men" here referred to.
The word رجل (man) is thus here expressive of manliness and courage. By using this word, the Quran means to say that of that big host of cowardly people there were only two men who were truly brave and courageous. That these two brave men were Moses and Aaron themselves may also be inferred from the fact that when these two "men" spoke to their people, and urged them to "enter" the land, the latter, in reply, addressed none other but Moses, saying, O Moses, we will never enter it so long as they remain in it (5:25), thus making it clear that it was Moses himself who had spoken to them the words contained in this verse. Again, when the people refused to obey Moses, he is reported to have prayed to God, saying, My Lord, I have power over none but myself and my brother, therefore make Thou a distinction between us and the rebellious people (5:26). Now, if the two "men" had been other than Moses and Aaron, they should have certainly been included in his prayer by Moses, because they had deserved it by boldly offering to enter the land in spite of resistance, exhorting others also to do so. But Moses prayed only for himself and his brother, which shows that the two men whom God praises as "men", (i.e. brave men) and of whom He speaks as His favoured ones were Moses and Aaron themselves. God does not name them but simply speaks of them as رجلان i.e. "two brave men" in order to praise their manliness and courage and at the same time to condemn by implication the cowardice of the other Israelites who were with them.
The expression, enter the gate advancing against them, possesses a spiritual connotation as well. For every person there is a "holy land", which is his goal and paradise. Allah has "ordained" this "holy land" for man (5:22) because he has been created for it. But the cowardly and the low-spirited are always afraid of entering it. They are too timorous to face "the rebellious ones", i.e. the evil ones and their own evil inclinations. They desire to enter Heaven without deserving it, without any exertion on their part, without facing and fighting their evil passions and without fighting those who stand in their way. They tremble and quail before the trials and tribulations that confront them. But here, too, God has created for every person "two men", i.e. two wise counsellors who encourage him and exhort him not to be afraid of difficulties and to follow undauntedly the path that leads to eternal happiness and everlasting bliss. These two counsellors are (1) human reason and (2) man’s pure and unsullied nature. These two go on telling man and urging him that he need only be up and doing and God will help him. He should boldly face trials and God will make everything easy for him, and he will come out of the struggle victorious and triumphant. Most men, however, wish that the power of their enemies should break of itself, but it cannot break without their using the weapon of self-sacrifice. "Forty years", as hinted in 5:27 below, is the time required by man to attain to perfect manhood. This is a sufficiently long time. If he does not mend his ways during this period and defies the dictates of reason and conscience, he is lost, and there is little hope for him. But if he makes up his mind boldly to meet the evil influences, he may be saved. He need only take heart and make bold to enter the struggle, and what appears to him to be a thick jungle of difficulties will turn out to be a garden, the seeming "Hell" assuming the form of a veritable "Heaven".
a
3:161; 5:12; 9:51.
734
The "two men" spoken of here are generally supposed to be Joshua, the son of Nun; and Caleb, the son of Jephunneh (Num. 14:6). But from the context Moses and Aaron appear more likely to be the "two men" here referred to. The word Rajul (man) is expressive of manliness and courage. That these two brave men were Moses and Aaron themselves may also be inferred from the fact that Moses prayed for himself and his brother, Aaron (5:26). God does not name these two men but simply speaks of them as "two brave men" in order to praise their manliness and courage and also to condemn by implication the cowardice of the other Israelites who were with them.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تَتَّخِذُوا الَّذِیۡنَ اتَّخَذُوۡا دِیۡنَکُمۡ ہُزُوًا وَّلَعِبًا مِّنَ الَّذِیۡنَ اُوۡتُوا الۡکِتٰبَ مِنۡ قَبۡلِکُمۡ وَالۡکُفَّارَ اَوۡلِیَآءَ ۚ وَاتَّقُوا اللّٰہَ اِنۡ کُنۡتُمۡ مُّؤۡمِنِیۡنَ
3:29, 119; 4:145; 5:52; 60:10.
6:71; 7:52.
In 5:52 Muslims were forbidden to make friends with disbelievers because of the latter’s hostile and belligerent attitude towards them. The present verse gives the reason for that commandment, but does not mean that Muslims are prevented from having friendly dealings of any kind with all disbelievers or from doing good to them and treating them kindly.
3:29, 119; 4:145; 5:52; 60:10.
6:71; 7:52.
Commentary:
This verse further explains the previous verses about the principle underlying the befriending of disbelievers. Muslims are not allowed to have friendly relations with people who scoff at their religion and mock at their Prophet. It would kill a Muslim’s self-respect if he were to do so, and who can be more jealous and more self-respecting than a true Muslim? In 5:52, Muslims are forbidden to make friends with disbelievers because of their hostile and belligerent attitude towards them; in the present verse they are forbidden to do so because they scoff at their religion. This, however, does not mean that they are prevented from having dealings of any kind with disbelievers or from doing good to them and treating them kindly. In this connection see also 60:9, 10.
The word کفار (disbelievers) when used in contrast to the People of the Book means, "disbelievers from among idolaters"; but when used generally, it is applied both to the People of the Book and the idolaters. Here it refers to idolaters.
c
3:29, 119; 4:145; 5:52; 60:10.
d
6:71; 7:52.
382
5:52经文禁止穆斯林和不信的人交朋友, 因为后者对他们抱着敌意和好战的态度。这节经文说明了那个律令的理由, 但这并不意味着阻止穆斯林与不信的人有任何友好的交往, 或向他们做好事, 或友善地对待他们。
b
3:29, 119; 4:145; 5:52; 60:10.
c
6:71; 7:52.
688
Commentary:
This verse further explains the previous verses about the principle underlying the befriending of disbelievers. Muslims are not allowed to have friendly relations with people who scoff at their religion and mock at their Prophet. It would kill a Muslim’s self-respect if he were to do so, and who can be more jealous and more self-respecting than a true Muslim? In 5:52, Muslims are forbidden to make friends with disbelievers because of their hostile and belligerent attitude towards them; in the present verse they are forbidden to do so because they scoff at their religion. This, however, does not mean that they are prevented from having dealings of any kind with disbelievers or from doing good to them and treating them kindly. In this connection see also 60:9, 10.
The word کفار (disbelievers) when used in contrast to the People of the Book means, "disbelievers from among idolaters"; but when used generally, it is applied both to the People of the Book and the idolaters. Here it refers to idolaters.
a
3:29, 119; 4:145; 5:52; 60:10.
b
6:71; 7:52.
761
In 5:52 Muslims were forbidden to make friends with disbelievers because of the latter’s hostile and belligerent attitude towards them. The present verse gives the reason for that commandment, but does not mean that Muslims are prevented from having friendly dealings of any kind with all disbelievers or from doing good to them and treating them kindly.
اِذۡ قَالَ الۡحَوَارِیُّوۡنَ یٰعِیۡسَی ابۡنَ مَرۡیَمَ ہَلۡ یَسۡتَطِیۡعُ رَبُّکَ اَنۡ یُّنَزِّلَ عَلَیۡنَا مَآئِدَۃً مِّنَ السَّمَآءِ ۖ قَالَ اتَّقُوا اللّٰہَ اِنۡ کُنۡتُمۡ مُّؤۡمِنِیۡنَ
“从天上” 这几个字, 意指不费多少周折就得到的一件东西, 而且是确实和耐久的东西。
It was not a single meal that the disciples of Jesus asked for, but a permanent provision of sustenance which might be had without any trouble or hardship.
The words "from heaven" denote a thing that is obtained without much trouble and is sure and lasting.
Commentary:
The words, send down to us a table spread with food from heaven, show that it was not a single meal that the disciples of Jesus asked for, but a permanent provision of sustenance which might be had without any trouble or hardship. The words "from heaven" denote a thing that is obtained without trouble and is sure and lasting.
402
“从天上” 这几个字, 意指不费多少周折就得到的一件东西, 而且是确实和耐久的东西。
740
Commentary:
The words, send down to us a table spread with food from heaven, show that it was not a single meal that the disciples of Jesus asked for, but a permanent provision of sustenance which might be had without any trouble or hardship. The words "from heaven" denote a thing that is obtained without trouble and is sure and lasting.
807
It was not a single meal that the disciples of Jesus asked for, but a permanent provision of sustenance which might be had without any trouble or hardship.
808
The words "from heaven" denote a thing that is obtained without much trouble and is sure and lasting.
وَاِلٰی مَدۡیَنَ اَخَاہُمۡ شُعَیۡبًا ۗ قَالَ یٰقَوۡمِ اعۡبُدُوا اللّٰہَ مَا لَکُمۡ مِّنۡ اِلٰہٍ غَیۡرُہٗ ۖ قَدۡ جَآءَتۡکُمۡ بَیِّنَۃٌ مِّنۡ رَّبِّکُمۡ ۖ فَاَوۡفُوا الۡکَیۡلَ وَالۡمِیۡزَانَ وَلَا تَبۡخَسُوا النَّاسَ اَشۡیَآءَہُمۡ وَلَا تُفۡسِدُوۡا فِی الۡاَرۡضِ بَعۡدَ اِصۡلٰحِہَا ۚ ذٰلِکُمۡ خَیۡرٌ لَّکُمۡ اِنۡ کُنۡتُمۡ مُّؤۡمِنِیۡنَ
11:85; 29:37.
6:153; 11:86.
麦德彦是伊布拉欣和凯图拉 (Keturah) 所生的儿子(«创始记» 25:1, 2)。他的后裔定居在希贾兹 حِجَازْ (Hijaz) 的北部。麦德彦也是红海岸一个城市的名字, 在阿拉伯海岸西奈半岛的对面。那个城市由于居住着麦德彦的后裔而有此名。有些人称它是个港口, 因为它接近大海, 离开阿克巴海湾仅八英里。其他一些人说它是一个岛上城市。麦德彦的居民很多是伊司马仪的子孙。舒艾布在有些地方很像穆圣, 他们两个都不得不离开原有的家到另一个城市去, 不过舒艾布去了麦德彦而穆圣去了麦地那。
舒艾布是一个非以色列先知的名字, 他在穆撒之前, 一般人都把他看作穆撒的岳父, 虽然 «圣经» 上并没有谈到这个名字。按 «圣经» 说, 穆撒的岳父是杰思罗 (Jethro), 没有说他是一个先知。«古兰经» 说穆撒在舒艾布之后被选拔出来, 因此他和他不可能是同时代的人。(7:104) 这节经文中谈到舒艾布是麦德彦的 “兄弟”, 必然的推断是, 他是伊布拉欣的一个后裔, 麦德彦是这个众圣之父的儿子, 是和他的女奴凯图拉 (Keturah) 生的。
بائبل سے معلوم ہوتا ہے کہ حضرت ابراہیم علیہ السلام کی ایک بیوی جو حضرت سارہ اور حضرت ہاجرہ کے علاوہ تھیں۔ ان سے بھی حضرت ابراہیم علیہ السلام کے ہاں ایک بیٹا ہوا تھا جس کا نام آپ نے مدین رکھا تھا۔ اس کی نسل پھیلتے پھیلتے حجاز کے شمال اور فلسطین کے جنوبی علاقہ میں آباد ہوئی۔ اور زیادہ قرب اس قوم کو خلیج عقبہ سے تھا۔ کیونکہ جغرافیہ نویس کہتے ہیں کہ مدین قوم کا شہرمدین اسی کے قریب واقعہ ہے۔ یہی خلیج عقبہ ہے جو درحقیقت بحیرئہ سرخ کی وہ شاخ ہے جو عرب کے ساتھ ساتھ گزرتی ہے۔ اور جس کے متعلق آج کل مصر‘ سعودی عرب اور اسرائیل کے درمیان جھگڑا ہو رہا ہے۔ حضرت شعیبؑ اسی قوم میں آ
11:85; 29:37.
6:153; 11:86.
Midian was Abraham’s son from Keturah (Gen. 25: 1, 2). His descendants settled in the north of Hijaz. Midian was also the name of a town on the Red Sea, opposite to Sinai on the Arabian shore. The town was so called because it was inhabited by the descendants of Midian. Some have referred to it as a seaport on account of its proximity to the sea, being situated only at a distance of about eight miles from the Gulf of ‘Aqabah; others have spoken of it as an inland town. Midian had a large population of the descendants of Ishmael. Shu‘aib had some resemblance with the Holy Prophet in that both had to leave their original home for another town, Midian in the case of Shu‘aib and Medina in the case of the Holy Prophet.
Shu‘aib was the name of a non-Israelite Prophet who lived before Moses. He is generally looked upon as the father-in-law of Moses, though the Bible makes no mention of the name. According to the Bible, the name of the father-in-law of Moses was Jethro, who is not spoken of as a Prophet. The Qur’an speaks of Moses as having been raised after Shu‘aib, so he could not be his contemporary (7:104). As Shu‘aib has been mentioned in this verse as the "brother" of Midian, the inference is inevitable that he was a descendant of Abraham, Midian being a son of the Patriarch from his bondmaid, Keturah.
11:85; 29:37.
6:153; 11:86.
Important Words:
مدین (Midian) was Abraham’s son from Keturah (Gen. 25:1, 2). His descendants dwelt in the north of the Hijaz. Midian was also the name of a town near the Red Sea, opposite to Sinai on the Arabian shore. The town was so called because it was inhabited by the descendants of Midian. Some have referred to it as a sea-port on account of its proximity to the sea, being situated only at a distance of eight miles from it; others have spoken of it as an inland town.
شعیب (Shu‘aib) was the name of a non-Israelite Prophet who lived before Moses. He is generally looked upon as the father-in-law of Moses, though the Bible makes no mention of the name. According to the story of the Bible, the name of the father-in-law of Moses was Jethro, who is not spoken of as a Prophet. The Quran speaks of Moses as having been raised after Shu‘aib, so he could not be a contemporary (7:104). As Shu‘aib has been mentioned in this verse as the "brother" of Midian, the inference is inevitable that he was a descendant of Abraham, Midian being a son of the Patriarch by his bondmaid Keturah. For fuller discussion of Shu‘aib see 11:85.
The word اصلاح (being set in order) refers here to the coming down of Divine revelation and the advent of the Prophet Shu‘aib (see 7:57). According to the verse under comment, the most prominent evil of the Midian people was their unfair practice in measuring and weighing.
a
11:85; 29:37.
b
6:153; 11:86.
509
麦德彦是伊布拉欣和凯图拉 (Keturah) 所生的儿子(«创始记» 25:1, 2)。他的后裔定居在希贾兹 حِجَازْ (Hijaz) 的北部。麦德彦也是红海岸一个城市的名字, 在阿拉伯海岸西奈半岛的对面。那个城市由于居住着麦德彦的后裔而有此名。有些人称它是个港口, 因为它接近大海, 离开阿克巴海湾仅八英里。其他一些人说它是一个岛上城市。麦德彦的居民很多是伊司马仪的子孙。舒艾布在有些地方很像穆圣, 他们两个都不得不离开原有的家到另一个城市去, 不过舒艾布去了麦德彦而穆圣去了麦地那。
510
舒艾布是一个非以色列先知的名字, 他在穆撒之前, 一般人都把他看作穆撒的岳父, 虽然 «圣经» 上并没有谈到这个名字。按 «圣经» 说, 穆撒的岳父是杰思罗 (Jethro), 没有说他是一个先知。«古兰经» 说穆撒在舒艾布之后被选拔出来, 因此他和他不可能是同时代的人。(7:104) 这节经文中谈到舒艾布是麦德彦的 “兄弟”, 必然的推断是, 他是伊布拉欣的一个后裔, 麦德彦是这个众圣之父的儿子, 是和他的女奴凯图拉 (Keturah) 生的。
3
بائبل سے معلوم ہوتا ہے کہ حضرت ابراہیم علیہ السلام کی ایک بیوی جو حضرت سارہ اور حضرت ہاجرہ کے علاوہ تھیں۔ ان سے بھی حضرت ابراہیم علیہ السلام کے ہاں ایک بیٹا ہوا تھا جس کا نام آپ نے مدین رکھا تھا۔ اس کی نسل پھیلتے پھیلتے حجاز کے شمال اور فلسطین کے جنوبی علاقہ میں آباد ہوئی۔ اور زیادہ قرب اس قوم کو خلیج عقبہ سے تھا۔ کیونکہ جغرافیہ نویس کہتے ہیں کہ مدین قوم کا شہرمدین اسی کے قریب واقعہ ہے۔ یہی خلیج عقبہ ہے جو درحقیقت بحیرئہ سرخ کی وہ شاخ ہے جو عرب کے ساتھ ساتھ گزرتی ہے۔ اور جس کے متعلق آج کل مصر‘ سعودی عرب اور اسرائیل کے درمیان جھگڑا ہو رہا ہے۔ حضرت شعیبؑ اسی قوم میں آ
b
11:85; 29:37.
c
6:153; 11:86.
984
Important Words:
مدین (Midian) was Abraham’s son from Keturah (Gen. 25:1, 2). His descendants dwelt in the north of the Hijaz. Midian was also the name of a town near the Red Sea, opposite to Sinai on the Arabian shore. The town was so called because it was inhabited by the descendants of Midian. Some have referred to it as a sea-port on account of its proximity to the sea, being situated only at a distance of eight miles from it; others have spoken of it as an inland town.
شعیب (Shu‘aib) was the name of a non-Israelite Prophet who lived before Moses. He is generally looked upon as the father-in-law of Moses, though the Bible makes no mention of the name. According to the story of the Bible, the name of the father-in-law of Moses was Jethro, who is not spoken of as a Prophet. The Quran speaks of Moses as having been raised after Shu‘aib, so he could not be a contemporary (7:104). As Shu‘aib has been mentioned in this verse as the "brother" of Midian, the inference is inevitable that he was a descendant of Abraham, Midian being a son of the Patriarch by his bondmaid Keturah. For fuller discussion of Shu‘aib see 11:85.
The word اصلاح (being set in order) refers here to the coming down of Divine revelation and the advent of the Prophet Shu‘aib (see 7:57). According to the verse under comment, the most prominent evil of the Midian people was their unfair practice in measuring and weighing.
b
11:85; 29:37.
c
6:153; 11:86.
1010
Midian was Abraham’s son from Keturah (Gen. 25: 1, 2). His descendants settled in the north of Hijaz. Midian was also the name of a town on the Red Sea, opposite to Sinai on the Arabian shore. The town was so called because it was inhabited by the descendants of Midian. Some have referred to it as a seaport on account of its proximity to the sea, being situated only at a distance of about eight miles from the Gulf of ‘Aqabah; others have spoken of it as an inland town. Midian had a large population of the descendants of Ishmael. Shu‘aib had some resemblance with the Holy Prophet in that both had to leave their original home for another town, Midian in the case of Shu‘aib and Medina in the case of the Holy Prophet.
1011
Shu‘aib was the name of a non-Israelite Prophet who lived before Moses. He is generally looked upon as the father-in-law of Moses, though the Bible makes no mention of the name. According to the Bible, the name of the father-in-law of Moses was Jethro, who is not spoken of as a Prophet. The Qur’an speaks of Moses as having been raised after Shu‘aib, so he could not be his contemporary (7:104). As Shu‘aib has been mentioned in this verse as the "brother" of Midian, the inference is inevitable that he was a descendant of Abraham, Midian being a son of the Patriarch from his bondmaid, Keturah.
یَسۡـَٔلُوۡنَکَ عَنِ الۡاَنۡفَالِ ۖ قُلِ الۡاَنۡفَالُ لِلّٰہِ وَالرَّسُوۡلِ ۖ فَاتَّقُوا اللّٰہَ وَاَصۡلِحُوۡا ذَاتَ بَیۡنِکُمۡ ۖ وَاَطِیۡعُوا اللّٰہَ وَرَسُوۡلَہٗۤ اِنۡ کُنۡتُمۡ مُّؤۡمِنِیۡنَ
3:33; 4:60; 8:47; 9:71; 24:55.
3:33; 4:60; 8:47; 9:71; 24:55.
Anfal are such spoils and gains as come as a Divine gift without the Muslims having laboured for them (Mufradat). The verse does not relate to the division of spoils for which see 8:42. It relates only to the attainment of gains and spoils which fell into the hands of Muslims after the victory at Badr.
3:33; 4:60; 8:47; 9:71; 24:55.
Important Words:
انفال (spoils) is the plural of النفل which is derived from نفل. They say نفل الرجل فلانا i.e. the man gave to such a one a gift for which he expected no return. نفل الامام الجند means, the leader allotted the spoils to the soldiers. نفله النفل or انفله النفل means, he gave him the spoils of war. نفله also means, he gave him more than his portion or more than his due. انفله (of which the plural is النوافل means, spoils of war; gift or a voluntary gift; something done or recommended to be done voluntarily without its being obligatory; a grandchild, because he or she is over and above one’s own children. نفل —nafal (of which the plural is انفال) means, spoils of war; a free gift; something extra or additional or in excess. النفل—nafl (of which the plural is النوافل) means, an act performed voluntarily, without its being obligatory (Aqrab). النفل (plural انفال) also means, such spoil or gain as comes in the form of God’s favour without one having laboured for it or deserved it (Mufradat).
Commentary:
This verse does not relate to the division of spoils. The law with regard to that is to be found in 8:42 below. The present verse relates only to the attainment of gains and spoils and not to their division. It was revealed after the Battle of Badr. Before that battle, God had promised the Muslims victory over one of the two parties of idolaters, either the caravan which was returning from Syria under the leadership of Abu Sufyan, or the Meccan army that had, under the leadership of Abu Jahl, marched out of Mecca to fight the Muslims. The Muslims were very weak at that time; and, considering their extreme weakness, they naturally asked whether, in spite of the great disparity in numbers and resources between them and their enemy, they were to gain victory over the enemy and win spoils. The question was similar to that of Zachariah who, when given the glad tidings of a son, asked: My Lord, how shall I have a son, when old age has overtaken me, and my wife is barren (3:41)? The question asked by Muslims in the verse under comment pertained not only to the encounter which took place at Badr but also to subsequent encounters which were sure to take place between the two parties. The Quran answers the question by saying, the spoils belong to Allah and the Messenger, meaning that God has decreed that Muslims should secure victories against their enemy and nothing can stop it.
The words: So fear Allah and set things right among yourselves and obey Allah and His Messenger, signify that though victories and spoils will come, yet there are three conditions for the fulfilment of this promise of victory. The first condition requires Muslims to be God-fearing; the second lays down that their mutual relations should be cordial and they should live at peace and amity with one another; the third calls upon them to obey God and follow the instructions of the Holy Prophet. If Muslims fulfilled these three conditions, God would undoubtedly fulfil His promise of victory.
b
3:33; 4:60; 8:47; 9:71; 24:55.
b
3:33; 4:60; 8:47; 9:71; 24:55.
1092A
Important Words:
انفال (spoils) is the plural of النفل which is derived from نفل. They say نفل الرجل فلانا i.e. the man gave to such a one a gift for which he expected no return. نفل الامام الجند means, the leader allotted the spoils to the soldiers. نفله النفل or انفله النفل means, he gave him the spoils of war. نفله also means, he gave him more than his portion or more than his due. انفله (of which the plural is النوافل means, spoils of war; gift or a voluntary gift; something done or recommended to be done voluntarily without its being obligatory; a grandchild, because he or she is over and above one’s own children. نفل —nafal (of which the plural is انفال) means, spoils of war; a free gift; something extra or additional or in excess. النفل—nafl (of which the plural is النوافل) means, an act performed voluntarily, without its being obligatory (Aqrab). النفل (plural انفال) also means, such spoil or gain as comes in the form of God’s favour without one having laboured for it or deserved it (Mufradat).
Commentary:
This verse does not relate to the division of spoils. The law with regard to that is to be found in 8:42 below. The present verse relates only to the attainment of gains and spoils and not to their division. It was revealed after the Battle of Badr. Before that battle, God had promised the Muslims victory over one of the two parties of idolaters, either the caravan which was returning from Syria under the leadership of Abu Sufyan, or the Meccan army that had, under the leadership of Abu Jahl, marched out of Mecca to fight the Muslims. The Muslims were very weak at that time; and, considering their extreme weakness, they naturally asked whether, in spite of the great disparity in numbers and resources between them and their enemy, they were to gain victory over the enemy and win spoils. The question was similar to that of Zachariah who, when given the glad tidings of a son, asked: My Lord, how shall I have a son, when old age has overtaken me, and my wife is barren (3:41)? The question asked by Muslims in the verse under comment pertained not only to the encounter which took place at Badr but also to subsequent encounters which were sure to take place between the two parties. The Quran answers the question by saying, the spoils belong to Allah and the Messenger, meaning that God has decreed that Muslims should secure victories against their enemy and nothing can stop it.
The words: So fear Allah and set things right among yourselves and obey Allah and His Messenger, signify that though victories and spoils will come, yet there are three conditions for the fulfilment of this promise of victory. The first condition requires Muslims to be God-fearing; the second lays down that their mutual relations should be cordial and they should live at peace and amity with one another; the third calls upon them to obey God and follow the instructions of the Holy Prophet. If Muslims fulfilled these three conditions, God would undoubtedly fulfil His promise of victory.
b
3:33; 4:60; 8:47; 9:71; 24:55.
1092
Anfal are such spoils and gains as come as a Divine gift without the Muslims having laboured for them (Mufradat). The verse does not relate to the division of spoils for which see 8:42. It relates only to the attainment of gains and spoils which fell into the hands of Muslims after the victory at Badr.
اَلَا تُقٰتِلُوۡنَ قَوۡمًا نَّکَثُوۡۤا اَیۡمٰنَہُمۡ وَہَمُّوۡا بِاِخۡرَاجِ الرَّسُوۡلِ وَہُمۡ بَدَءُوۡکُمۡ اَوَّلَ مَرَّۃٍ ۚ اَتَخۡشَوۡنَہُمۡ ۚ فَاللّٰہُ اَحَقُّ اَنۡ تَخۡشَوۡہُ اِنۡ کُنۡتُمۡ مُّؤۡمِنِیۡنَ
The tribes in or about Medina who, when the Holy Prophet went on an expedition to Tabuk, plotted to bring about his downfall by inciting the various tribes of Arabia to stand up against him.
These words also do not refer to the pagan Meccans but to those infidels, whether open or secret, who lived in and around Medina. They provided ample proof of the fact that, far from being the transgressor, Islam was transgressed against rather than being the aggressor.
Commentary:
The words, who plotted to turn out the Messenger, do not refer to the Meccans, but to those who, when the Holy Prophet went on an expedition to the Syrian border, plotted to bring about his downfall by making the different tribes of Arabia stand up as one man against him on his return (see notes on 9:3,4, above). The Meccans did not merely plot to turn out the Holy Prophet, but actually turned him out (see 47:14). Moreover, by the time these verses were revealed, the Meccans had embraced Islam and all hostilities between Muslims and Meccans had ceased.
The words, they were the first to commence hostilities against you, also refer not to the Meccans but to those infidels, whether open or secret, who lived in and about Medina. The words provide conclusive proof of the fact that, far from being the transgressor, Islam was transgressed against. It was the infidels who first began hostilities against it. They acted most treacherously and resorted to all sorts of foul means to annihilate it. It was only such men that Muslims had been commanded to fight. Christian critics of Islam will do well to compare the wars of Islam with the wars of their great Lawgiver, Moses, against a people who had never taken up arms against him and had done nothing to offend him. Yet these people were ruthlessly butchered and even their women and children were not spared (Deut. 20:16, 17). As compared with this, the Holy
Prophet took up arms only against those who first started hostilities, and even then he directed that their women and children and their religious devotees, as well as their churches, should be spared (Muslim, Tahawi & Dawud). Those, who regard the wars of Moses as holy, have certainly no reason to criticize the wars of the Holy Prophet of Islam.
1176
Commentary:
The words, who plotted to turn out the Messenger, do not refer to the Meccans, but to those who, when the Holy Prophet went on an expedition to the Syrian border, plotted to bring about his downfall by making the different tribes of Arabia stand up as one man against him on his return (see notes on 9:3,4, above). The Meccans did not merely plot to turn out the Holy Prophet, but actually turned him out (see 47:14). Moreover, by the time these verses were revealed, the Meccans had embraced Islam and all hostilities between Muslims and Meccans had ceased.
The words, they were the first to commence hostilities against you, also refer not to the Meccans but to those infidels, whether open or secret, who lived in and about Medina. The words provide conclusive proof of the fact that, far from being the transgressor, Islam was transgressed against. It was the infidels who first began hostilities against it. They acted most treacherously and resorted to all sorts of foul means to annihilate it. It was only such men that Muslims had been commanded to fight. Christian critics of Islam will do well to compare the wars of Islam with the wars of their great Lawgiver, Moses, against a people who had never taken up arms against him and had done nothing to offend him. Yet these people were ruthlessly butchered and even their women and children were not spared (Deut. 20:16, 17). As compared with this, the Holy
Prophet took up arms only against those who first started hostilities, and even then he directed that their women and children and their religious devotees, as well as their churches, should be spared (Muslim, Tahawi & Dawud). Those, who regard the wars of Moses as holy, have certainly no reason to criticize the wars of the Holy Prophet of Islam.
1165
The tribes in or about Medina who, when the Holy Prophet went on an expedition to Tabuk, plotted to bring about his downfall by inciting the various tribes of Arabia to stand up against him.
1166
These words also do not refer to the pagan Meccans but to those infidels, whether open or secret, who lived in and around Medina. They provided ample proof of the fact that, far from being the transgressor, Islam was transgressed against rather than being the aggressor.
قٰتِلُوۡہُمۡ یُعَذِّبۡہُمُ اللّٰہُ بِاَیۡدِیۡکُمۡ وَیُخۡزِہِمۡ وَیَنۡصُرۡکُمۡ عَلَیۡہِمۡ وَیَشۡفِ صُدُوۡرَ قَوۡمٍ مُّؤۡمِنِیۡنَ
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.
بَقِیَّتُ اللّٰہِ خَیۡرٌ لَّکُمۡ اِنۡ کُنۡتُمۡ مُّؤۡمِنِیۡنَ ۚ وَمَاۤ اَنَا۠ عَلَیۡکُمۡ بِحَفِیۡظٍ
بَقِيَّة (Baqiyyah) 此处意为, 用公平诚实的方法以及按照安拉的律令所得的财富。它也可意为, 安拉所给的才艺和能力。见注释193。
Baqiyyah here signifies, wealth earned by fair and honest means and in accordance with the laws of God. It may also mean, God-given powers and capabilities. See also {309}.
Commentary:
The word بقیة (that which is left) is used to express goodness and perfection. The term بقیة القوم is applied to a person who is one of the best men of his people or community. See also 2:249. The word بقیة therefore, here signifies wealth earned by fair and honest means and in accordance with the laws of God. It may also mean God-given powers and capabilities.
By the words, I am not a keeper over you, Shu‘aib warns his people that they should not remain under the illusion that he would be able to save them from Divine punishment. The words embody the implication that such is the goodness of the Prophets of God that disbelievers, notwithstanding their hostility towards them, look upon them as a source of protection and blessing.
623
بَقِيَّة (Baqiyyah) 此处意为, 用公平诚实的方法以及按照安拉的律令所得的财富。它也可意为, 安拉所给的才艺和能力。见注释193。
1467
Commentary:
The word بقیة (that which is left) is used to express goodness and perfection. The term بقیة القوم is applied to a person who is one of the best men of his people or community. See also 2:249. The word بقیة therefore, here signifies wealth earned by fair and honest means and in accordance with the laws of God. It may also mean God-given powers and capabilities.
By the words, I am not a keeper over you, Shu‘aib warns his people that they should not remain under the illusion that he would be able to save them from Divine punishment. The words embody the implication that such is the goodness of the Prophets of God that disbelievers, notwithstanding their hostility towards them, look upon them as a source of protection and blessing.
1341
Baqiyyah here signifies, wealth earned by fair and honest means and in accordance with the laws of God. It may also mean, God-given powers and capabilities. See also {309}.
یَعِظُکُمُ اللّٰہُ اَنۡ تَعُوۡدُوۡا لِمِثۡلِہٖۤ اَبَدًا اِنۡ کُنۡتُمۡ مُّؤۡمِنِیۡنَ
اِنَّ فِیۡ ذٰلِکَ لَاٰیَۃً ۖ وَّمَا کَانَ اَکۡثَرُہُمۡ مُّؤۡمِنِیۡنَ
یعنی ان لوگوں کا اسلام نہ لانا کوئی حیرت کی بات نہیں۔ قانون قدرت سے بھی پتہ لگتا ہے کہ ہر ایک چیز کا خداتعالیٰ نے جوڑا بنایا ہے۔ نیک کا جوڑا نیک اور بد کا جوڑا بد۔ پس رسول کریم صلی اللہ علیہ وسلم کے وجود اطہر کے لئے بھی خداتعالیٰ نے پاک جوڑے بنائے۔ جیسے ابوبکر‘ عمر‘ عثمان‘ علی رضوان اللہ تعالیٰ علیہم اجمعین اور دیگر صحابہ کرام کے۔ اگر کفار اپنی شقاوت قلبی کی موجودگی میں آپ کے ہاتھ پر جمع ہو جاتے تو اس کے معنے یہ ہوتے کہ ایک نیک وجود کو گندے جوڑے مل گئے۔ بے شک ابوبکرؓ‘ عمرؓ وغیرہ بھی پہلے کافر تھے مگر ان کی زندگیاں قلبی لحاظ سے پاکیزہ تھیں۔ اور حضرت علیؓ تو ابھی بچ
1
یعنی ان لوگوں کا اسلام نہ لانا کوئی حیرت کی بات نہیں۔ قانون قدرت سے بھی پتہ لگتا ہے کہ ہر ایک چیز کا خداتعالیٰ نے جوڑا بنایا ہے۔ نیک کا جوڑا نیک اور بد کا جوڑا بد۔ پس رسول کریم صلی اللہ علیہ وسلم کے وجود اطہر کے لئے بھی خداتعالیٰ نے پاک جوڑے بنائے۔ جیسے ابوبکر‘ عمر‘ عثمان‘ علی رضوان اللہ تعالیٰ علیہم اجمعین اور دیگر صحابہ کرام کے۔ اگر کفار اپنی شقاوت قلبی کی موجودگی میں آپ کے ہاتھ پر جمع ہو جاتے تو اس کے معنے یہ ہوتے کہ ایک نیک وجود کو گندے جوڑے مل گئے۔ بے شک ابوبکرؓ‘ عمرؓ وغیرہ بھی پہلے کافر تھے مگر ان کی زندگیاں قلبی لحاظ سے پاکیزہ تھیں۔ اور حضرت علیؓ تو ابھی بچ
اِنَّ فِیۡ ذٰلِکَ لَاٰیَۃً ۖ وَّمَا کَانَ اَکۡثَرُہُمۡ مُّؤۡمِنِیۡنَ
اِنَّ فِیۡ ذٰلِکَ لَاٰیَۃً ۖ وَّمَا کَانَ اَکۡثَرُہُمۡ مُّؤۡمِنِیۡنَ
اِنَّ فِیۡ ذٰلِکَ لَاٰیَۃً ۖ وَّمَا کَانَ اَکۡثَرُہُمۡ مُّؤۡمِنِیۡنَ
فَکَذَّبُوۡہُ فَاَہۡلَکۡنٰہُمۡ ۗ اِنَّ فِیۡ ذٰلِکَ لَاٰیَۃً ۖ وَّمَا کَانَ اَکۡثَرُہُمۡ مُّؤۡمِنِیۡنَ
7:73; 50:15.
7:73; 50:15.
7:73; 50:15.
a
7:73; 50:15.
a
7:73; 50:15.
a
7:73; 50:15.
فَاَخَذَہُمُ الۡعَذَابُ ۗ اِنَّ فِیۡ ذٰلِکَ لَاٰیَۃً ۖ وَّمَا کَانَ اَکۡثَرُہُمۡ مُّؤۡمِنِیۡنَ
7:79; 11:68; 54:32.
اَلْ کے معنے موعود کے کیے گئے ہیں۔
7:79; 11:68; 54:32.
7:79; 11:68; 54:32.
b
7:79; 11:68; 54:32.
2
اَلْ کے معنے موعود کے کیے گئے ہیں۔
b
7:79; 11:68; 54:32.
b
7:79; 11:68; 54:32.
اِنَّ فِیۡ ذٰلِکَ لَاٰیَۃً ۖ وَّمَا کَانَ اَکۡثَرُہُمۡ مُّؤۡمِنِیۡنَ
اِنَّ فِیۡ ذٰلِکَ لَاٰیَۃً ۖ وَّمَا کَانَ اَکۡثَرُہُمۡ مُّؤۡمِنِیۡنَ
وَمَا لَکُمۡ لَا تُؤۡمِنُوۡنَ بِاللّٰہِ ۙ وَالرَّسُوۡلُ یَدۡعُوۡکُمۡ لِتُؤۡمِنُوۡا بِرَبِّکُمۡ وَقَدۡ اَخَذَ مِیۡثٰقَکُمۡ اِنۡ کُنۡتُمۡ مُّؤۡمِنِیۡنَ
یعنی فطرت صحیحہ میں خداتعالیٰ پر ایمان لانا اور اس کی طرف جانا مخفی رکھا گیا ہے۔
"The covenant" spoken of in the verse signifies the faith in God implanted in human nature and the longing to achieve His nearness.
Commentary:
The expression مالکم besides the meaning given in the text may also signify: "There is no earthly reason that…"
"The covenant" spoken of in the verse signifies the faith-in-God implanted in the nature of man, and the longing to get near to Him.
1
یعنی فطرت صحیحہ میں خداتعالیٰ پر ایمان لانا اور اس کی طرف جانا مخفی رکھا گیا ہے۔
4152
Commentary:
The expression مالکم besides the meaning given in the text may also signify: "There is no earthly reason that…"
"The covenant" spoken of in the verse signifies the faith-in-God implanted in the nature of man, and the longing to get near to Him.
2988
"The covenant" spoken of in the verse signifies the faith in God implanted in human nature and the longing to achieve His nearness.