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وَمُصَدِّقًا لِّمَا بَيْنَ يَدَىَّ مِنَ ٱلتَّوْرَىٰةِ وَلِأُحِلَّ لَكُم بَعْضَ ٱلَّذِى حُرِّمَ عَلَيْكُمْ ۚ وَجِئْتُكُم بِـَٔايَةٍ مِّن رَّبِّكُمْ فَٱتَّقُوا۟ ٱللَّهَ وَأَطِيعُونِ
5:47; 61:7.
伊撒是来证实包容在 «摩西五经» (تَوْرَاة, Torah) 里以前先知们的预言的。但是在这方面,由于他是穆撒的弟子,没有带来新的经律。他本人明白他的权力有限 (马太福音5:17, 18)。
这句话并不指穆撒的经律有任何变化和修正。而是仅仅指犹太人自己非法使用的那些东西。(4:161; 43:64) 这两节经文说明: 在各犹太教派中, 关于某些事情是合法还是非法的问题, 存在着分歧。这两节经文还说明: 由于犹太人的罪恶和犯罪, 他们使自己失去主的某些佑助。因此伊撒来当审判者, 判断在什么事情中犹太人偏离正道, 并且告诉他们只要听从他, 会重新得到所失去的幸福{كَثِيْر (Kathir), فَتْح (Fath) 和 مُحِيْط (Muhit)}。
یعنی تمہاری شرارتوں کی وجہ سے جو وحی الٰہی کے سلسلہ کو بند کر دیا گیا تھا اب میرے ذریعہ سے دوبارہ اس کو کھولا جائے گا۔
5:47; 61:7.
Jesus came in fulfilment of the prophecies of the previous Prophets contained in the Torah. But he brought no new Law, being a follower of Moses in this respect. He himself was conscious of this limitation of his authority (Matt. 5: 17, 18).
The expression does not refer to any change or modification in the Mosaic Law. The reference is only to those things which the Jews had themselves rendered unlawful for their use (4:161; 43:64). These two verses show that there were differences among the various sects of the Jews regarding the lawfulness or otherwise of certain things and that by their iniquities and transgressions they had deprived themselves of certain Divine blessings. Jesus thus came as a judge to decide in what matters the Jews had deviated from the right path and to tell them that the blessings of which they had been deprived would be restored to them, if they followed him (Kathir, Fath & Muhit).
5:47; 61:7.
Commentary:
Jesus came in fulfilment of the prophecies of the previous Prophets contained in the Torah. But he brought no new Law, being a follower of Moses in this respect. He himself was conscious of this limitation of his authority. Says he: "Think not that I am come to destroy the law or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you, till heaven and earth pass away, one jot or one tittle shall in no wise pass away from the law, till all be fulfilled" (Matt. 5:17, 18). The expression, to allow you some of that which was forbidden to you, does not, therefore, refer to any change or modification in the Mosaic Law. The reference is only to those things which the Jews had themselves rendered unlawful for themselves. Elsewhere the Quran says, So because of the transgression of the Jews, We forbade them pure things which had been allowed to them (4:161). Again, Truly I am come to you with wisdom and to make clear to you some of that about which you differ (43:64). These verses show that there were differences among the various sects of the Jews regarding the lawfulness or otherwise of certain things and that by their iniquities and transgressions they had deprived themselves of certain divine blessings. Jesus thus came as a judge to decide in what matters the Jews had deviated from the right path and to tell them that the blessings of which they had been deprived would be restored to them, if they followed him.
Among Islamic sources the following well-known commentaries support our interpretation of the verse:" Jesus did not abrogate any portion of the Torah; he simply made lawful to the Jews those things about which they used to disagree among themselves through error" (Kathir, under present verse). Again, "The words, that which was forbidden to you, refer to those things which the learned men after Moses had declared to be unlawful, giving the innovation the force of Law; Jesus restored the true commandments of the Torah, as they had been revealed by God" (Muhit). Yet again, "Jesus followed the Law of Moses. He used to observe the Sabbath, and turn his face to the Temple and he used to say to the Jews, I do not teach you even a single word which is not in accord with the Law of Moses; I only remove from you the burden laid on you as a result of the innovations you made after Moses" (Fath).
a
5:47; 61:7.
246
伊撒是来证实包容在 «摩西五经» (تَوْرَاة, Torah) 里以前先知们的预言的。但是在这方面,由于他是穆撒的弟子,没有带来新的经律。他本人明白他的权力有限 (马太福音5:17, 18)。
247
这句话并不指穆撒的经律有任何变化和修正。而是仅仅指犹太人自己非法使用的那些东西。(4:161; 43:64) 这两节经文说明: 在各犹太教派中, 关于某些事情是合法还是非法的问题, 存在着分歧。这两节经文还说明: 由于犹太人的罪恶和犯罪, 他们使自己失去主的某些佑助。因此伊撒来当审判者, 判断在什么事情中犹太人偏离正道, 并且告诉他们只要听从他, 会重新得到所失去的幸福{كَثِيْر (Kathir), فَتْح (Fath) 和 مُحِيْط (Muhit)}。
4
یعنی تمہاری شرارتوں کی وجہ سے جو وحی الٰہی کے سلسلہ کو بند کر دیا گیا تھا اب میرے ذریعہ سے دوبارہ اس کو کھولا جائے گا۔
a
5:47; 61:7.
340
Commentary:
Jesus came in fulfilment of the prophecies of the previous Prophets contained in the Torah. But he brought no new Law, being a follower of Moses in this respect. He himself was conscious of this limitation of his authority. Says he: "Think not that I am come to destroy the law or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you, till heaven and earth pass away, one jot or one tittle shall in no wise pass away from the law, till all be fulfilled" (Matt. 5:17, 18). The expression, to allow you some of that which was forbidden to you, does not, therefore, refer to any change or modification in the Mosaic Law. The reference is only to those things which the Jews had themselves rendered unlawful for themselves. Elsewhere the Quran says, So because of the transgression of the Jews, We forbade them pure things which had been allowed to them (4:161). Again, Truly I am come to you with wisdom and to make clear to you some of that about which you differ (43:64). These verses show that there were differences among the various sects of the Jews regarding the lawfulness or otherwise of certain things and that by their iniquities and transgressions they had deprived themselves of certain divine blessings. Jesus thus came as a judge to decide in what matters the Jews had deviated from the right path and to tell them that the blessings of which they had been deprived would be restored to them, if they followed him.
Among Islamic sources the following well-known commentaries support our interpretation of the verse:" Jesus did not abrogate any portion of the Torah; he simply made lawful to the Jews those things about which they used to disagree among themselves through error" (Kathir, under present verse). Again, "The words, that which was forbidden to you, refer to those things which the learned men after Moses had declared to be unlawful, giving the innovation the force of Law; Jesus restored the true commandments of the Torah, as they had been revealed by God" (Muhit). Yet again, "Jesus followed the Law of Moses. He used to observe the Sabbath, and turn his face to the Temple and he used to say to the Jews, I do not teach you even a single word which is not in accord with the Law of Moses; I only remove from you the burden laid on you as a result of the innovations you made after Moses" (Fath).
a
5:47; 61:7.
421
Jesus came in fulfilment of the prophecies of the previous Prophets contained in the Torah. But he brought no new Law, being a follower of Moses in this respect. He himself was conscious of this limitation of his authority (Matt. 5: 17, 18).
421A
The expression does not refer to any change or modification in the Mosaic Law. The reference is only to those things which the Jews had themselves rendered unlawful for their use (4:161; 43:64). These two verses show that there were differences among the various sects of the Jews regarding the lawfulness or otherwise of certain things and that by their iniquities and transgressions they had deprived themselves of certain Divine blessings. Jesus thus came as a judge to decide in what matters the Jews had deviated from the right path and to tell them that the blessings of which they had been deprived would be restored to them, if they followed him (Kathir, Fath & Muhit).
لَئِنۢ بَسَطتَ إِلَىَّ يَدَكَ لِتَقْتُلَنِى مَآ أَنَا۠ بِبَاسِطٍ يَدِىَ إِلَيْكَ لِأَقْتُلَكَ ۖ إِنِّىٓ أَخَافُ ٱللَّهَ رَبَّ ٱلْعَٰلَمِينَ
اس کے یہ معنے نہیں کہ میں دفاع نہیں کروں گا بلکہ یہ معنے ہیں کہ میں دفاع اس شدت سے نہیں کروں گا جس کا لازمی نتیجہ دشمن کا قتل ہو۔
Commentary:
The expression, I am not going to stretch out my hand against thee to kill thee, does not mean that Abel did not even desire to defend himself. These words only mean that if he were forced to stretch forth his hand towards his brother, it would not be with the intention of slaying him, but only in self-defence. The declaration was necessary, for there are cases in which both the slayer and the slain become equally guilty. The Holy Prophet is reported to have said that not unoften "both the slayer and the slain go to Hell." This hadith obviously refers to such slain persons as engage in a fight with the intention of killing their opponents, but it so happens that the latter get the better of them and kill them. In such cases, the intention of both parties being equally criminal, both are guilty and both deserve to be cast into Hell. But Abel, who desired to live righteously and die righteously, would not stain his conduct even in a moment of extreme danger and wanted to take good care that he did not overstep the limits of the right of self-defence.
2
اس کے یہ معنے نہیں کہ میں دفاع نہیں کروں گا بلکہ یہ معنے ہیں کہ میں دفاع اس شدت سے نہیں کروں گا جس کا لازمی نتیجہ دشمن کا قتل ہو۔
664
Commentary:
The expression, I am not going to stretch out my hand against thee to kill thee, does not mean that Abel did not even desire to defend himself. These words only mean that if he were forced to stretch forth his hand towards his brother, it would not be with the intention of slaying him, but only in self-defence. The declaration was necessary, for there are cases in which both the slayer and the slain become equally guilty. The Holy Prophet is reported to have said that not unoften "both the slayer and the slain go to Hell." This hadith obviously refers to such slain persons as engage in a fight with the intention of killing their opponents, but it so happens that the latter get the better of them and kill them. In such cases, the intention of both parties being equally criminal, both are guilty and both deserve to be cast into Hell. But Abel, who desired to live righteously and die righteously, would not stain his conduct even in a moment of extreme danger and wanted to take good care that he did not overstep the limits of the right of self-defence.
وَهُوَ ٱلَّذِى يُرْسِلُ ٱلرِّيَٰحَ بُشْرًۢا بَيْنَ يَدَىْ رَحْمَتِهِۦ ۖ حَتَّىٰٓ إِذَآ أَقَلَّتْ سَحَابًا ثِقَالًا سُقْنَٰهُ لِبَلَدٍ مَّيِّتٍ فَأَنزَلْنَا بِهِ ٱلْمَآءَ فَأَخْرَجْنَا بِهِۦ مِن كُلِّ ٱلثَّمَرَٰتِ ۚ كَذَٰلِكَ نُخْرِجُ ٱلْمَوْتَىٰ لَعَلَّكُمْ تَذَكَّرُونَ
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
یعنی وہ ملک جو بارشیں نہ ہونے کی وجہ سے مردہ تھا اور خشکی اور قحط کا شکار ہو چکا تھا۔
اس کا مطلب یہ ہے کہ مُردہ قوموں کو ترقی دیتے ہیں۔ اس میں آخرت کا ذکر نہیں۔ اگر آخرت کا ذکر ہوتا تو ’’تاکہ تم نصیحت حاصل کرو‘‘ کے الفاظ نہ ہوتے کیونکہ آخرت جو نظروں سے اوجھل ہے اس میں جو زندگی ملے گی اس سے انسان اس دنیا میں نصیحت حاصل نہیں کر سکتا۔
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
The word Rahmah here refers to rain. Just as in the physical world rain is preceded by cool breeze, which serves as its harbinger, similarly before a Prophet of God makes his appearance, there is a sort of general religious awakening among men. The verse signifies that just as rainwater gives new life to a dead land and causes fruits, vegetables and corn to grow from it, similarly, the heavenly water of revelation breathes a new life into a people devoid of spiritual life. The verse thus holds out a promise that the bleak, arid and barren land of Arabia would soon blossom into a garden full of trees laden with fruits, and of plants bearing fragrant flowers, in consequence of the heavenly water that has descended on it in the form of the Qur’an. No wonder that the Arabs, who had hitherto been regarded as the dregs and scum of humanity, suddenly emerged as teachers and leaders thereof.
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
Important Words:
اقلت (bear) is derived from قل. They say قل الشیء i.e. the thing was or became few, small or scanty. اقل الشیء means, he lifted, raised, bore or carried the thing (Aqrab).
Commentary:
The word رحمة (mercy) in this verse refers to rain. Just as in the physical world rain is preceded by cool breezes which serve as its harbingers, similarly before a Prophet of God is to make his appearance, there is a sort of general religious awakening among men. This religious awakening was witnessed among the Arabs before the appearance of the Holy Prophet. There appeared among them certain individuals called Hanifs who rejected idolatry and believed in and preached the Oneness of God. In the present time also, the advent of Ahmad, the Promised Messiah, was preceded by a general religious awakening among the nations of the world.
The words, a dead land, literally mean, physically dead, but metaphorically the words also signify a spiritually dead land. Just as rainwater puts new life into a dead land and causes fruits, vegetables and corn to grow from it, similarly, the heavenly water of revelation breathes a new life into a people devoid of spiritual life. The verse thus holds out the promise that the bleak, arid and barren land of Arabia would soon blossom forth into a garden full of trees laden with fruit, and plants bearing fragrant flowers in consequence of the heavenly water that had descended on it. No wonder, indeed, that the Arabs, who had hitherto been regarded as the dregs and scum of humanity, suddenly emerged as teachers and leaders thereof.
d
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
2
یعنی وہ ملک جو بارشیں نہ ہونے کی وجہ سے مردہ تھا اور خشکی اور قحط کا شکار ہو چکا تھا۔
3
اس کا مطلب یہ ہے کہ مُردہ قوموں کو ترقی دیتے ہیں۔ اس میں آخرت کا ذکر نہیں۔ اگر آخرت کا ذکر ہوتا تو ’’تاکہ تم نصیحت حاصل کرو‘‘ کے الفاظ نہ ہوتے کیونکہ آخرت جو نظروں سے اوجھل ہے اس میں جو زندگی ملے گی اس سے انسان اس دنیا میں نصیحت حاصل نہیں کر سکتا۔
a
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
957
Important Words:
اقلت (bear) is derived from قل. They say قل الشیء i.e. the thing was or became few, small or scanty. اقل الشیء means, he lifted, raised, bore or carried the thing (Aqrab).
Commentary:
The word رحمة (mercy) in this verse refers to rain. Just as in the physical world rain is preceded by cool breezes which serve as its harbingers, similarly before a Prophet of God is to make his appearance, there is a sort of general religious awakening among men. This religious awakening was witnessed among the Arabs before the appearance of the Holy Prophet. There appeared among them certain individuals called Hanifs who rejected idolatry and believed in and preached the Oneness of God. In the present time also, the advent of Ahmad, the Promised Messiah, was preceded by a general religious awakening among the nations of the world.
The words, a dead land, literally mean, physically dead, but metaphorically the words also signify a spiritually dead land. Just as rainwater puts new life into a dead land and causes fruits, vegetables and corn to grow from it, similarly, the heavenly water of revelation breathes a new life into a people devoid of spiritual life. The verse thus holds out the promise that the bleak, arid and barren land of Arabia would soon blossom forth into a garden full of trees laden with fruit, and plants bearing fragrant flowers in consequence of the heavenly water that had descended on it. No wonder, indeed, that the Arabs, who had hitherto been regarded as the dregs and scum of humanity, suddenly emerged as teachers and leaders thereof.
a
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
990
The word Rahmah here refers to rain. Just as in the physical world rain is preceded by cool breeze, which serves as its harbinger, similarly before a Prophet of God makes his appearance, there is a sort of general religious awakening among men. The verse signifies that just as rainwater gives new life to a dead land and causes fruits, vegetables and corn to grow from it, similarly, the heavenly water of revelation breathes a new life into a people devoid of spiritual life. The verse thus holds out a promise that the bleak, arid and barren land of Arabia would soon blossom into a garden full of trees laden with fruits, and of plants bearing fragrant flowers, in consequence of the heavenly water that has descended on it in the form of the Qur’an. No wonder that the Arabs, who had hitherto been regarded as the dregs and scum of humanity, suddenly emerged as teachers and leaders thereof.
وَأُمْلِى لَهُمْ ۚ إِنَّ كَيْدِى مَتِينٌ
3:179; 68:46.
3:179; 68:46.
3:179; 68:46.
Important Words:
متین (mighty) is derived from متن. They say متن الشیء i.e. the thing became strong, firm or hard. متین means, strong, stout, firm or hard; possessing any quality in a strong degree (Lane). متین is also one of the attributes of God, meaning, Strong and Mighty; He Whom fatigue or weariness touches not (Aqrab).
Commentary:
God’s delay in punishing disbelievers does not mean that He is weak; on the contrary, being All-Powerful and having them completely in His grasp, He is never in a hurry to punish. He punishes when in His infinite wisdom He thinks fit to do so.
f
3:179; 68:46.
a
3:179; 68:46.
1070
Important Words:
متین (mighty) is derived from متن. They say متن الشیء i.e. the thing became strong, firm or hard. متین means, strong, stout, firm or hard; possessing any quality in a strong degree (Lane). متین is also one of the attributes of God, meaning, Strong and Mighty; He Whom fatigue or weariness touches not (Aqrab).
Commentary:
God’s delay in punishing disbelievers does not mean that He is weak; on the contrary, being All-Powerful and having them completely in His grasp, He is never in a hurry to punish. He punishes when in His infinite wisdom He thinks fit to do so.
f
3:179; 68:46.
وَهُوَ ٱلَّذِىٓ أَرْسَلَ ٱلرِّيَٰحَ بُشْرًۢا بَيْنَ يَدَىْ رَحْمَتِهِۦ ۚ وَأَنزَلْنَا مِنَ ٱلسَّمَآءِ مَآءً طَهُورًا
7:58; 15:23.
سَمَآء کے معنے آسمان کے علاوہ بادل کے بھی ہوتے ہیں (اقرب)
7:58; 15:23.
7:59; 15:23; 24:44.
Commentary:
The verse continuing the theme of its predecessor speaks of the appearance of the Holy Prophet and likens his advent to the coming of rain. Just as in the physical world breezes herald the approach of rain, and twilight that of dawn, similarly in the spiritual world certain signs of spiritual awakening take place before the appearance of a Divine Reformer, and there is a certain revolt in the air against the existing corrupt state of affairs. Before the Holy Prophet was commissioned as a Divine Messenger, there had appeared a class of men who had declared their faith in the Unity of God and had discarded the worship of idols and had preached against it. They were known as hanif, i.e. those inclined to God. They acted as harbingers who gave the glad tidings that a great Messenger of God was about to appear.
"Rain" in the verse is spoken of as God’s mercy and elsewhere in the Quran the Holy Prophet has also been referred to as رحمة للعالمین i.e. mercy for all the worlds (21:108).
d
7:58; 15:23.
3
سَمَآء کے معنے آسمان کے علاوہ بادل کے بھی ہوتے ہیں (اقرب)
a
7:59; 15:23; 24:44.
2681
Commentary:
The verse continuing the theme of its predecessor speaks of the appearance of the Holy Prophet and likens his advent to the coming of rain. Just as in the physical world breezes herald the approach of rain, and twilight that of dawn, similarly in the spiritual world certain signs of spiritual awakening take place before the appearance of a Divine Reformer, and there is a certain revolt in the air against the existing corrupt state of affairs. Before the Holy Prophet was commissioned as a Divine Messenger, there had appeared a class of men who had declared their faith in the Unity of God and had discarded the worship of idols and had preached against it. They were known as hanif, i.e. those inclined to God. They acted as harbingers who gave the glad tidings that a great Messenger of God was about to appear.
"Rain" in the verse is spoken of as God’s mercy and elsewhere in the Quran the Holy Prophet has also been referred to as رحمة للعالمین i.e. mercy for all the worlds (21:108).
b
7:58; 15:23.
أَمَّن يَهْدِيكُمْ فِى ظُلُمَٰتِ ٱلْبَرِّ وَٱلْبَحْرِ وَمَن يُرْسِلُ ٱلرِّيَٰحَ بُشْرًۢا بَيْنَ يَدَىْ رَحْمَتِهِۦٓ ۗ أَءِلَٰهٌ مَّعَ ٱللَّهِ ۚ تَعَٰلَى ٱللَّهُ عَمَّا يُشْرِكُونَ
رِيْح (Rih, 风) 用于单数时, 它一般的意思是安拉的惩罚 (17:70; 54:20; 69:7, 等), 可是它用于复数时, 一般的意思是安拉的赐福。
When Rih (wind) is used in the singular number, it generally signifies Divine punishment (17:70; 54:20; 69:7, etc.), but when it is used in the plural number it generally signifies Divine blessings.
Commentary:
It is significant that when the word ریح (wind) is used in the singular number in the Quran, it generally signifies Divine punishment (17:70; 54:20; 69:7, etc.), but when it is used in the plural number it generally signifies Divine blessings, particularly the advent of a heavenly Messenger.
In the present and the preceding verses three kinds of argument and evidence have been adduced to prove the existence and Unity of God—evidence from external nature, man’s inner self and from his collective life.
952
رِيْح (Rih, 风) 用于单数时, 它一般的意思是安拉的惩罚 (17:70; 54:20; 69:7, 等), 可是它用于复数时, 一般的意思是安拉的赐福。
2857
Commentary:
It is significant that when the word ریح (wind) is used in the singular number in the Quran, it generally signifies Divine punishment (17:70; 54:20; 69:7, etc.), but when it is used in the plural number it generally signifies Divine blessings, particularly the advent of a heavenly Messenger.
In the present and the preceding verses three kinds of argument and evidence have been adduced to prove the existence and Unity of God—evidence from external nature, man’s inner self and from his collective life.
2185
When Rih (wind) is used in the singular number, it generally signifies Divine punishment (17:70; 54:20; 69:7, etc.), but when it is used in the plural number it generally signifies Divine blessings.
ظَهَرَ ٱلْفَسَادُ فِى ٱلْبَرِّ وَٱلْبَحْرِ بِمَا كَسَبَتْ أَيْدِى ٱلنَّاسِ لِيُذِيقَهُم بَعْضَ ٱلَّذِى عَمِلُوا۟ لَعَلَّهُمْ يَرْجِعُونَ
前几节经文的主题, 在人类心中逐渐灌输和形成对优胜和全能的安拉--------他创造、管理和引导所有的生命--------的信仰。这节经文告诉我们说, 当黑暗笼罩大地, 人类完全使安拉湮没无闻而崇拜他们自己杜撰出来的诸神灵时, 安拉选拔一位先知 “把迷途的羊群带回主宰的羊栏中”。
第七世纪初期是一个崩溃的时代--------民族的以及社会的--------宗教作为一种道德力量已不复存在而且衰退成为仪式和典礼之用, 世界各大宗教对它们的信奉者的生活已没有什么有益的影响。由佐罗阿斯脱、穆撒和伊撒点燃的神圣的火焰已在人类的血泊中熄灭……在第五和第六世纪, 文明世界濒于混乱。看来 花了四千年才建立起来的伟大文明接近于崩溃……文明像一棵巨大的树, 它的叶子遮盖着世界而它的树枝结出科学、艺术和文学的金黄色果实。此时这棵树在摇摇欲坠, 树干中已不复有虔诚和崇敬的树液流动, 而已中心腐烂 (“Emotion as the Basis of Civilization & Spirit of Islam”)。
这就是神圣的先知穆罕默德, 人类最伟大的导师, 降临这世界以及以 «古兰经» 形式降下的最完美和安拉的最后一本经典时的人类的情况, 因为一本完美的经典只能在一切或大多数邪恶的事物, 尤其是那些称为根本祸患的事物出现和成为既成事物时才会下降。
“海洋和陆地” 这些字指示: (a) 那些纯粹以理智和人们集体经验作为文化和文明基础的国家和那些以安拉的启示作为文化与文明基础的国家; (b) 生活在大陆和岛屿上的那些民族。这节经文意味着世界上所有的国家在政治、社会和道德上都已穿心溃烂。
یہاں لام عاقبت کا ہے۔
The main theme of the foregoing verses consisted in engendering and instilling in man belief in an Almighty and All-Powerful God Who creates, regulates and guides all life. In the present verse we are told that when darkness enshrouds the face of the earth and man consigns God to oblivion and gives himself up to the worship of the gods of his own conception and creation, God raises a Prophet to 'bring back the erring flock into the Master’s fold.'
The beginning of the seventh century was an epoch of disintegration— national and social—and religion had become extinct as a moral force and had become reduced to mere ritual and ceremony and the great Faiths of the world had ceased to exert any healthy influence on the lives of their followers. The Holy flames kindled by Zoroaster, Moses and Jesus had been quenched in the blood of man… In the fifth and sixth centuries the civilized world stood on the verge of chaos. It seemed that the great civilization that it had taken four thousand years to con
Commentary:
The main theme of the foregoing verses consisted in engendering and instilling in man belief in an Almighty and All-Powerful God, Who creates, regulates and guides all life. In the present verse we are told that when darkness enshrouds the face of the earth and man consigns God to oblivion and gives himself up to the worship of the false gods of his own conception and creation, God raises a Prophet to bring back "the erring flock into the Master’s fold." Such was the condition of mankind when the Holy Prophet Muhammad, humanity’s greatest Teacher, made his appearance. The following quotations support this contention:
"The beginning of the seventh century was an epoch of disintegration—national and social—and religion had become extinct as a moral force and had become reduced to mere ritual and ceremony and the great Faiths of the world had ceased to exert any healthy influence on the lives of their followers. The holy flames kindled by Zoroaster, Moses and Jesus had been quenched in the blood of man…Incessant war for supremacy, perpetual internecine strife, combined with the ceaseless wrangling of creeds and sects, had sucked the lifeblood out of the hearts of nations, and people of the earth, trodden under the iron heels of a lifeless sacerdotalism, were crying to God to deliver them from the misdeeds of their masters. Never in the history of the world was the need so great, the time so ripe for the appearance of a Deliverer ("Spirit of Islam").
In the fifth and sixth Centuries the civilized world stood on the verge of chaos. It seemed that the great civilization that it had taken four thousand years to construct was on the verge of disintegration, and that mankind was likely to return to that condition of barbarism where every tribe and sect was against the next and law and order were unknown. . .It was a time fraught with tragedy. Civilization like a gigantic tree whose foliage had overarched the world and whose branches had borne the golden fruits of art and science and literature, stood tottering, its trunk no longer alive with the flowing sap of devotion and reverence, but rotten to the core". (Emotion as the Basis of Civilization).
The words "land and sea," may signify: (a) such nations as had no experience of Divine revelation and those that believed in heavenly Scriptures; or (b) nations whose cultures and civilizations were based purely on reason and collective human experience and those whose cultures and civilizations were based on Divine revelation; (c) peoples living on the continents and those living in the islands.
The verse means to say that the nations of the world had become corrupt to the very core—politically, socially and morally, and their corruption was the result of "what their hands had wrought."
996
前几节经文的主题, 在人类心中逐渐灌输和形成对优胜和全能的安拉--------他创造、管理和引导所有的生命--------的信仰。这节经文告诉我们说, 当黑暗笼罩大地, 人类完全使安拉湮没无闻而崇拜他们自己杜撰出来的诸神灵时, 安拉选拔一位先知 “把迷途的羊群带回主宰的羊栏中”。
第七世纪初期是一个崩溃的时代--------民族的以及社会的--------宗教作为一种道德力量已不复存在而且衰退成为仪式和典礼之用, 世界各大宗教对它们的信奉者的生活已没有什么有益的影响。由佐罗阿斯脱、穆撒和伊撒点燃的神圣的火焰已在人类的血泊中熄灭……在第五和第六世纪, 文明世界濒于混乱。看来 花了四千年才建立起来的伟大文明接近于崩溃……文明像一棵巨大的树, 它的叶子遮盖着世界而它的树枝结出科学、艺术和文学的金黄色果实。此时这棵树在摇摇欲坠, 树干中已不复有虔诚和崇敬的树液流动, 而已中心腐烂 (“Emotion as the Basis of Civilization & Spirit of Islam”)。
这就是神圣的先知穆罕默德, 人类最伟大的导师, 降临这世界以及以 «古兰经» 形式降下的最完美和安拉的最后一本经典时的人类的情况, 因为一本完美的经典只能在一切或大多数邪恶的事物, 尤其是那些称为根本祸患的事物出现和成为既成事物时才会下降。
“海洋和陆地” 这些字指示: (a) 那些纯粹以理智和人们集体经验作为文化和文明基础的国家和那些以安拉的启示作为文化与文明基础的国家; (b) 生活在大陆和岛屿上的那些民族。这节经文意味着世界上所有的国家在政治、社会和道德上都已穿心溃烂。
3
یہاں لام عاقبت کا ہے۔
3020
Commentary:
The main theme of the foregoing verses consisted in engendering and instilling in man belief in an Almighty and All-Powerful God, Who creates, regulates and guides all life. In the present verse we are told that when darkness enshrouds the face of the earth and man consigns God to oblivion and gives himself up to the worship of the false gods of his own conception and creation, God raises a Prophet to bring back "the erring flock into the Master’s fold." Such was the condition of mankind when the Holy Prophet Muhammad, humanity’s greatest Teacher, made his appearance. The following quotations support this contention:
"The beginning of the seventh century was an epoch of disintegration—national and social—and religion had become extinct as a moral force and had become reduced to mere ritual and ceremony and the great Faiths of the world had ceased to exert any healthy influence on the lives of their followers. The holy flames kindled by Zoroaster, Moses and Jesus had been quenched in the blood of man…Incessant war for supremacy, perpetual internecine strife, combined with the ceaseless wrangling of creeds and sects, had sucked the lifeblood out of the hearts of nations, and people of the earth, trodden under the iron heels of a lifeless sacerdotalism, were crying to God to deliver them from the misdeeds of their masters. Never in the history of the world was the need so great, the time so ripe for the appearance of a Deliverer ("Spirit of Islam").
In the fifth and sixth Centuries the civilized world stood on the verge of chaos. It seemed that the great civilization that it had taken four thousand years to construct was on the verge of disintegration, and that mankind was likely to return to that condition of barbarism where every tribe and sect was against the next and law and order were unknown. . .It was a time fraught with tragedy. Civilization like a gigantic tree whose foliage had overarched the world and whose branches had borne the golden fruits of art and science and literature, stood tottering, its trunk no longer alive with the flowing sap of devotion and reverence, but rotten to the core". (Emotion as the Basis of Civilization).
The words "land and sea," may signify: (a) such nations as had no experience of Divine revelation and those that believed in heavenly Scriptures; or (b) nations whose cultures and civilizations were based purely on reason and collective human experience and those whose cultures and civilizations were based on Divine revelation; (c) peoples living on the continents and those living in the islands.
The verse means to say that the nations of the world had become corrupt to the very core—politically, socially and morally, and their corruption was the result of "what their hands had wrought."
2291
The main theme of the foregoing verses consisted in engendering and instilling in man belief in an Almighty and All-Powerful God Who creates, regulates and guides all life. In the present verse we are told that when darkness enshrouds the face of the earth and man consigns God to oblivion and gives himself up to the worship of the gods of his own conception and creation, God raises a Prophet to 'bring back the erring flock into the Master’s fold.'
The beginning of the seventh century was an epoch of disintegration— national and social—and religion had become extinct as a moral force and had become reduced to mere ritual and ceremony and the great Faiths of the world had ceased to exert any healthy influence on the lives of their followers. The Holy flames kindled by Zoroaster, Moses and Jesus had been quenched in the blood of man… In the fifth and sixth centuries the civilized world stood on the verge of chaos. It seemed that the great civilization that it had taken four thousand years to con
۞ قُلْ إِنَّمَآ أَعِظُكُم بِوَٰحِدَةٍ ۖ أَن تَقُومُوا۟ لِلَّهِ مَثْنَىٰ وَفُرَٰدَىٰ ثُمَّ تَتَفَكَّرُوا۟ ۚ مَا بِصَاحِبِكُم مِّن جِنَّةٍ ۚ إِنْ هُوَ إِلَّا نَذِيرٌ لَّكُم بَيْنَ يَدَىْ عَذَابٍ شَدِيدٍ
7:185; 23:71.
7:185; 23:71.
The verse recommends an objective and detached examination of the Holy Prophet’s claim. The disbelievers are urged to ponder dispassionately without prejudice and without being influenced by crowd mentality, whether the Holy Prophet suffers from insanity or unsoundness of mind.
Commentary:
In this and the next few verses, another kind of argument has been suggested to test the truth of the Holy Prophet. The present verse recommends an objective and detached examination of his claim. The disbelievers are urged to ponder, dispassionately, without prejudice, and being uninfluenced by crowd mentality, whether the Holy Prophet suffers from insanity or unsoundness of mind. The Quran is convinced that if a person were to deliberate seriously and in solitude over the claim of the Holy Prophet, he would inevitably come to the conclusion that he is neither an impostor, nor an insane person, because an impostor is never allowed to progress and prosper, and sooner or later—sooner rather than later—he meets with a terrible end, while an insane person can neither give such excellent teaching as does the Quran, nor can bring about such wonderful revolution in the life of a whole people, steeped in ignorance and immorality as had been brought about by the Holy Prophet.
a
7:185; 23:71.
a
7:185; 23:71.3168
Commentary:
In this and the next few verses, another kind of argument has been suggested to test the truth of the Holy Prophet. The present verse recommends an objective and detached examination of his claim. The disbelievers are urged to ponder, dispassionately, without prejudice, and being uninfluenced by crowd mentality, whether the Holy Prophet suffers from insanity or unsoundness of mind. The Quran is convinced that if a person were to deliberate seriously and in solitude over the claim of the Holy Prophet, he would inevitably come to the conclusion that he is neither an impostor, nor an insane person, because an impostor is never allowed to progress and prosper, and sooner or later—sooner rather than later—he meets with a terrible end, while an insane person can neither give such excellent teaching as does the Quran, nor can bring about such wonderful revolution in the life of a whole people, steeped in ignorance and immorality as had been brought about by the Holy Prophet.
a
7:185; 23:71.
2403
The verse recommends an objective and detached examination of the Holy Prophet’s claim. The disbelievers are urged to ponder dispassionately without prejudice and without being influenced by crowd mentality, whether the Holy Prophet suffers from insanity or unsoundness of mind.
وَٱذْكُرْ عِبَٰدَنَآ إِبْرَٰهِيمَ وَإِسْحَٰقَ وَيَعْقُوبَ أُو۟لِى ٱلْأَيْدِى وَٱلْأَبْصَٰرِ
یہ اُولِی الْاَیْدِیْ کا ترجمہ ہے۔ یَدٌ یعنی ہاتھ کام پر دلالت کرتا ہے۔ پس جن کے بہت ہاتھ تھے درحقیقت وہ بہت کام کرنے والے تھے۔ اور دور اندیش اُولِی الْاَبْصَارِ کا ترجمہ ہے کیونکہ بہت سی آنکھوں سے مراد دور اندیشی ہی ہو سکتی ہے۔
Yad means, (1) benefit; (2) influence; (3) might; (4) army; (5) wealth; (6) promise; (7) submission (Aqrab).
Important Words:
ایدی (hands) is the plural of ید which means, benefit, bounty, favour; (2) power, influence; (3) assistance, help, protection, (4) troops, host, army; (5) possessions, wealth; (6) promise and (7) submission (Lane & Aqrab). See also 5:65 & 9:29.
ابصار (vision) is the plural of بصر which means, the eye, the sense of sight; knowledge; understanding; vision (Lane & Aqrab). See also 2:8; 6:104.
4
یہ اُولِی الْاَیْدِیْ کا ترجمہ ہے۔ یَدٌ یعنی ہاتھ کام پر دلالت کرتا ہے۔ پس جن کے بہت ہاتھ تھے درحقیقت وہ بہت کام کرنے والے تھے۔ اور دور اندیش اُولِی الْاَبْصَارِ کا ترجمہ ہے کیونکہ بہت سی آنکھوں سے مراد دور اندیشی ہی ہو سکتی ہے۔
3414
Important Words:
ایدی (hands) is the plural of ید which means, benefit, bounty, favour; (2) power, influence; (3) assistance, help, protection, (4) troops, host, army; (5) possessions, wealth; (6) promise and (7) submission (Lane & Aqrab). See also 5:65 & 9:29.
ابصار (vision) is the plural of بصر which means, the eye, the sense of sight; knowledge; understanding; vision (Lane & Aqrab). See also 2:8; 6:104.
2540
Yad means, (1) benefit; (2) influence; (3) might; (4) army; (5) wealth; (6) promise; (7) submission (Aqrab).
قَالَ يَٰٓإِبْلِيسُ مَا مَنَعَكَ أَن تَسْجُدَ لِمَا خَلَقْتُ بِيَدَىَّ ۖ أَسْتَكْبَرْتَ أَمْ كُنتَ مِنَ ٱلْعَالِينَ
یعنی تمام صفات اس کے اندر جمع کر دی ہیں کیونکہ عربی میں تثنیہ جمع کے لئے بھی استعمال ہوتا ہے (دیکھو فقہ اللغہ جلد۲صفحہ ۲۱۶)
7:13; 15:33.
a
7:13; 15:33.
1120
“用我的双手” 这些字意示: “我已使他在自己的身上显示出我的一切常德。”
2
یعنی تمام صفات اس کے اندر جمع کر دی ہیں کیونکہ عربی میں تثنیہ جمع کے لئے بھی استعمال ہوتا ہے (دیکھو فقہ اللغہ جلد۲صفحہ ۲۱۶)
a
7:13; 15:33.
c
7:13; 15:33.
2555
The words, 'with My two hands,' signify, 'I have made him to manifest in himself all My attributes.'
وَعَدَكُمُ ٱللَّهُ مَغَانِمَ كَثِيرَةً تَأْخُذُونَهَا فَعَجَّلَ لَكُمْ هَٰذِهِۦ وَكَفَّ أَيْدِىَ ٱلنَّاسِ عَنكُمْ وَلِتَكُونَ ءَايَةً لِّلْمُؤْمِنِينَ وَيَهْدِيَكُمْ صِرَٰطًا مُّسْتَقِيمًا
5:12.
یعنی خیبر کے اموال۔
یعنی حدیبیہ کے موقعہ پر۔
5:12.
'Great spoils' mentioned in this verse may refer to the great booty which fell into the hands of Muslims in the conquests, which followed the victory at Khaibar in the rest of Arabia and the neighbouring countries, but the words, 'He has given you this in advance,' evidently refer to the spoils gained at Khaibar. The words, 'has restrained the hands of men from you,' mean that the Treaty of Hudaibiyah had ushered in a period of peace for Muslims.
5:12.
Commentary:
"Great Spoils" mentioned here may refer to the great booty which fell into the hands of Muslims in the conquests which followed the victory at Khaibar, in the rest of Arabia and the neighbouring countries, but the words "He has given you this in advance," evidently refer to the spoils gained at Khaibar. The words فعجل لکم ھذہ may also signify the good things of the present life. The words, "has restrained the hands of men from you", mean that the Treaty of Hudaibiyyah had ushered in a period of peace for Muslims.
a
5:12.
3
یعنی خیبر کے اموال۔
4
یعنی حدیبیہ کے موقعہ پر۔
a
5:12.
3830
Commentary:
"Great Spoils" mentioned here may refer to the great booty which fell into the hands of Muslims in the conquests which followed the victory at Khaibar, in the rest of Arabia and the neighbouring countries, but the words "He has given you this in advance," evidently refer to the spoils gained at Khaibar. The words فعجل لکم ھذہ may also signify the good things of the present life. The words, "has restrained the hands of men from you", mean that the Treaty of Hudaibiyyah had ushered in a period of peace for Muslims.
a
5:12.
2778
'Great spoils' mentioned in this verse may refer to the great booty which fell into the hands of Muslims in the conquests, which followed the victory at Khaibar in the rest of Arabia and the neighbouring countries, but the words, 'He has given you this in advance,' evidently refer to the spoils gained at Khaibar. The words, 'has restrained the hands of men from you,' mean that the Treaty of Hudaibiyah had ushered in a period of peace for Muslims.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تُقَدِّمُوا۟ بَيْنَ يَدَىِ ٱللَّهِ وَرَسُولِهِۦ ۖ وَٱتَّقُوا۟ ٱللَّهَ ۚ إِنَّ ٱللَّهَ سَمِيعٌ عَلِيمٌ
信者有责任对穆圣表示应有的尊敬和关切, 且须无条件地服从他, 切莫擅自发号施令或置自己的意愿于穆圣的意愿之前。
Believers are enjoined to show proper respect to, and regard for, the Holy Prophet and to give him unqualified obedience and not to anticipate his commands or to prefer their own wishes to his.
Commentary:
Mecca had fallen. The whole of Arabia lay prostrate at the Prophet’s feet. Life had become quite safe and secure for Muslims and wealth and great riches had come into their possession. A life of ease and comfort generally follows in the wake of riches, resulting in lack of discipline and other very serious social evils. Therefore rules of conduct have been revealed in this Surah to safeguard the Muslim Community against these evils. They are told to show proper respect and regard for the Holy Prophet and to give him unqualified obedience and not to anticipate his commands or to prefer their own wishes to his.
1273
信者有责任对穆圣表示应有的尊敬和关切, 且须无条件地服从他, 切莫擅自发号施令或置自己的意愿于穆圣的意愿之前。
3841
Commentary:
Mecca had fallen. The whole of Arabia lay prostrate at the Prophet’s feet. Life had become quite safe and secure for Muslims and wealth and great riches had come into their possession. A life of ease and comfort generally follows in the wake of riches, resulting in lack of discipline and other very serious social evils. Therefore rules of conduct have been revealed in this Surah to safeguard the Muslim Community against these evils. They are told to show proper respect and regard for the Holy Prophet and to give him unqualified obedience and not to anticipate his commands or to prefer their own wishes to his.
2787
Believers are enjoined to show proper respect to, and regard for, the Holy Prophet and to give him unqualified obedience and not to anticipate his commands or to prefer their own wishes to his.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا نَٰجَيْتُمُ ٱلرَّسُولَ فَقَدِّمُوا۟ بَيْنَ يَدَىْ نَجْوَىٰكُمْ صَدَقَةً ۚ ذَٰلِكَ خَيْرٌ لَّكُمْ وَأَطْهَرُ ۚ فَإِن لَّمْ تَجِدُوا۟ فَإِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ
The believers should have due regard for the precious time of the Holy Prophet and as a compensation for taking his time to spend some money in charity before going to him for consultation. The Holy Prophet has been called "Counsellor" in the Bible (Isa. 9: 6).
Commentary:
The believers have been enjoined, in this verse, to have due regard for the precious time of the Holy Prophet and as a compensation for taking his time to spend some money in charity before going to him for consultation.
4182
Commentary:
The believers have been enjoined, in this verse, to have due regard for the precious time of the Holy Prophet and as a compensation for taking his time to spend some money in charity before going to him for consultation.
3009
The believers should have due regard for the precious time of the Holy Prophet and as a compensation for taking his time to spend some money in charity before going to him for consultation. The Holy Prophet has been called "Counsellor" in the Bible (Isa. 9: 6).
ءَأَشْفَقْتُمْ أَن تُقَدِّمُوا۟ بَيْنَ يَدَىْ نَجْوَىٰكُمْ صَدَقَٰتٍ ۚ فَإِذْ لَمْ تَفْعَلُوا۟ وَتَابَ ٱللَّهُ عَلَيْكُمْ فَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ وَأَطِيعُوا۟ ٱللَّهَ وَرَسُولَهُۥ ۚ وَٱللَّهُ خَبِيرٌۢ بِمَا تَعْمَلُونَ
یہ ڈر صدقہ دینے سے نہ تھا بلکہ صدقہ کا لفظ جو غیر محدود تھا۔ اس کے متعلق مسلمانوں کو یہ ڈر ہو سکتا تھا کہ اتنا صدقہ دیا ہے کہ نہیں جتنا خداتعالیٰ کے حکم سے مراد تھا۔ پس اس کا جواب دیا ہے کہ جب تم صدقہ دینے پر تیار ہو صرف یہ وہم ہے کہ اتنا صدقہ ہوا کہ نہیں جس کا حکم تھا تو اس کے معنے یہ ہیں کہ تم نے صرف وہ صدقہ نہیں دیا جس کی تم کو طاقت نہ تھی اور طاقت سے بڑھ کر صدقہ پہلے ہی معاف کیا گیا ہے کیونکہ پہلی آیت میں بتایا گیا ہے کہ اگر تم نہ پاؤ تو معاف ہے اور نہ پانے سے مراد یہی ہے کہ حسب خواہش نہ پاؤ۔ پس دونوں آیتوں میں کوئی اختلاف نہیں۔ یہ آیت ان پانچ آیات میں سے ہے جن کی نسبت شاہ
The commandment about the giving of alms before seeking the Holy Prophet’s consultation is not obligatory but optional, though preferable. The apprehension of the Companions of the Holy Prophet was whether they had given enough in alms to have complied with God’s commandment.
Commentary:
The verse shows that the commandment about the giving of alms before seeking the Holy Prophet’s consultation is not obligatory but optional, though its observance is preferable. The verse further signifies that the apprehension of the Companions of the Holy Prophet was whether they had given enough in alms to have complied with God’s commandment.
2
یہ ڈر صدقہ دینے سے نہ تھا بلکہ صدقہ کا لفظ جو غیر محدود تھا۔ اس کے متعلق مسلمانوں کو یہ ڈر ہو سکتا تھا کہ اتنا صدقہ دیا ہے کہ نہیں جتنا خداتعالیٰ کے حکم سے مراد تھا۔ پس اس کا جواب دیا ہے کہ جب تم صدقہ دینے پر تیار ہو صرف یہ وہم ہے کہ اتنا صدقہ ہوا کہ نہیں جس کا حکم تھا تو اس کے معنے یہ ہیں کہ تم نے صرف وہ صدقہ نہیں دیا جس کی تم کو طاقت نہ تھی اور طاقت سے بڑھ کر صدقہ پہلے ہی معاف کیا گیا ہے کیونکہ پہلی آیت میں بتایا گیا ہے کہ اگر تم نہ پاؤ تو معاف ہے اور نہ پانے سے مراد یہی ہے کہ حسب خواہش نہ پاؤ۔ پس دونوں آیتوں میں کوئی اختلاف نہیں۔ یہ آیت ان پانچ آیات میں سے ہے جن کی نسبت شاہ
4183
Commentary:
The verse shows that the commandment about the giving of alms before seeking the Holy Prophet’s consultation is not obligatory but optional, though its observance is preferable. The verse further signifies that the apprehension of the Companions of the Holy Prophet was whether they had given enough in alms to have complied with God’s commandment.
3010
The commandment about the giving of alms before seeking the Holy Prophet’s consultation is not obligatory but optional, though preferable. The apprehension of the Companions of the Holy Prophet was whether they had given enough in alms to have complied with God’s commandment.
هُوَ ٱلَّذِىٓ أَخْرَجَ ٱلَّذِينَ كَفَرُوا۟ مِنْ أَهْلِ ٱلْكِتَٰبِ مِن دِيَٰرِهِمْ لِأَوَّلِ ٱلْحَشْرِ ۚ مَا ظَنَنتُمْ أَن يَخْرُجُوا۟ ۖ وَظَنُّوٓا۟ أَنَّهُم مَّانِعَتُهُمْ حُصُونُهُم مِّنَ ٱللَّهِ فَأَتَىٰهُمُ ٱللَّهُ مِنْ حَيْثُ لَمْ يَحْتَسِبُوا۟ ۖ وَقَذَفَ فِى قُلُوبِهِمُ ٱلرُّعْبَ ۚ يُخْرِبُونَ بُيُوتَهُم بِأَيْدِيهِمْ وَأَيْدِى ٱلْمُؤْمِنِينَ فَٱعْتَبِرُوا۟ يَٰٓأُو۟لِى ٱلْأَبْصَٰرِ
اس سے مراد وہ جنگ ہے جو یہودی قبیلہ بنو نُضَیر سے مسلمانوں کی ہوئی (فتح البیان جلد۹ ص۲۶۳)
قرآن کریم سے ثابت ہے کہ اللہ اور اس کے فرشتوں کے آنے سے بعض جگہ عذاب مراد ہوتا ہے۔ یہاں بھی وہی محاورہ استعمال کیا گیا ہے۔
16:27; 39:26.
3:152; 8:13.
There lived in Medina three Jewish tribes—Banu Qainuqa‘, Banu Nadir and Banu Quraizah. The verse refers to the banishment from Medina of the Banu Nadir. This tribe like Banu Qainuqa‘ before them had acted treacherously towards Muslims on several occasions. They had hatched plots and entered into secret alliances against them, with their enemies. They had repeatedly broken their plighted word and had repudiated the solemn agreement that they would remain neutral between the Holy Prophet and his enemies, and even had conspired to take his life. Their leader Ka‘b bin Ashraf had gone to Mecca to enlist the help of the Quraish and of other pagan tribes around Mecca to drive out the Muslims from Medina. After the temporary reverse suffered by Muslims at Uhud, their machinations and defiance of the Holy Prophet had greatly increased. It was when the cup of their iniquities had become full to the brim and their presence in Medina had proved to be a constant source of mortal danger to Muslims and the Islami
In view of the material resources, political alliances and organization of the Jews of Medina, the Muslims could never think that the Jews could be driven out of Medina so easily and without any loss of human life on either side.
Before departing from Medina the Banu Nadir had destroyed, with their own hands, their houses and other movable property before the very eyes of Muslims. The Holy Prophet had given them ten days to dispose of their affairs as they liked. Thus the Jews of Medina were the originators of the scorched earth policy, centuries before the Russians had adopted it in World War II.
16:27; 39:26.
3:152; 8:13.
Commentary:
There lived at Medina three Jewish tribes—Banu Qainuqa‘, Banu Nadir and Banu Quraizah. The present verse refers to the banishment from Medina of the Banu Nadir. This tribe like Banu Qainuqa‘ before them, had acted treacherously towards Muslims on several occasions. They had hatched plots and had entered into secret alliances against them, with their enemies. They had repeatedly broken their plighted word and had repudiated the solemn agreement that they would remain neutral between the Holy Prophet and his enemies, and even had conspired to take his life. Their leader Ka‘b bin Ashraf had gone to Mecca to enlist the help of the Quraish and of other pagan tribes around Mecca in order to drive out the Muslims from Medina. After the temporary reverse suffered by Muslims at Uhud, their machinations and defiance of the Prophet had greatly increased. It was when the cup of their iniquities had become full to the brim and their presence in Medina had proved to be a constant source of mortal danger to Muslims and the Islamic State that the Holy Prophet had to take action against them. They were told to leave Medina. But the Prophet was exceptionally kind and considerate to them. He allowed them to carry their goods and chattels with them, and they departed from Medina in perfect safety, but not until they had despaired of the help they had expected from their Meccan allies and from the hypocrites of Medina, and had also found that their fortresses which they thought were impregnable could not save them. The Holy Prophet laid siege to the fortresses and after vainly holding out for about 21 days, they surrendered. They all left for Syria, only two families choosing to remain behind at Khaibar.
The reference in the words, "at the time of the first banishment" may be to the banishment of the Jewish tribe of BanuQainuqa‘ who had been expelled from Medina, sometime after the Battle of Badr, for their intrigues and defiance of the authority of the Holy Prophet, to whom they had pledged allegiance as the acknowledged Head of the Medina Republic. Or the words may refer to the banishment by the Holy Prophet from Medina of the three above-mentioned Jewish tribes. This was the first banishment. ‘Umar, the Holy Prophet’s Second Successor, however, banished all Jews from the whole of Arabia for the second and last time. Thus the words, "at the time of the first banishment" may be taken as embodying a prophecy that after the Jewish tribes of Medina will have been banished by the Holy Prophet, all the Jews of Arabia would suffer the same fate at some later time.
Before departing from Medina the Banu Nadir had destroyed their houses and other movable property before the very eyes of Muslims, because the Holy Prophet had given them ten days to dispose of their affairs as they liked. Thus the Jews of Medina were the originators of the scorched earth policy, centuries before the Russians had adopted it in the World War I1. The reference in the words "they destroyed their houses with their own hands," is to that policy.
The words, "you would not think that they would go forth," show that in view of the material resources, political alliances and organization of the Jews of Medina, the Muslims could not conceive that they could be driven out of Medinaso easily and without any loss of human life on either side.
c
16:27; 39:26.
d
3:152; 8:13.
1
اس سے مراد وہ جنگ ہے جو یہودی قبیلہ بنو نُضَیر سے مسلمانوں کی ہوئی (فتح البیان جلد۹ ص۲۶۳)
2
قرآن کریم سے ثابت ہے کہ اللہ اور اس کے فرشتوں کے آنے سے بعض جگہ عذاب مراد ہوتا ہے۔ یہاں بھی وہی محاورہ استعمال کیا گیا ہے۔
c
16:27; 39:26.
d
3:152; 8:13.
4190
Commentary:
There lived at Medina three Jewish tribes—Banu Qainuqa‘, Banu Nadir and Banu Quraizah. The present verse refers to the banishment from Medina of the Banu Nadir. This tribe like Banu Qainuqa‘ before them, had acted treacherously towards Muslims on several occasions. They had hatched plots and had entered into secret alliances against them, with their enemies. They had repeatedly broken their plighted word and had repudiated the solemn agreement that they would remain neutral between the Holy Prophet and his enemies, and even had conspired to take his life. Their leader Ka‘b bin Ashraf had gone to Mecca to enlist the help of the Quraish and of other pagan tribes around Mecca in order to drive out the Muslims from Medina. After the temporary reverse suffered by Muslims at Uhud, their machinations and defiance of the Prophet had greatly increased. It was when the cup of their iniquities had become full to the brim and their presence in Medina had proved to be a constant source of mortal danger to Muslims and the Islamic State that the Holy Prophet had to take action against them. They were told to leave Medina. But the Prophet was exceptionally kind and considerate to them. He allowed them to carry their goods and chattels with them, and they departed from Medina in perfect safety, but not until they had despaired of the help they had expected from their Meccan allies and from the hypocrites of Medina, and had also found that their fortresses which they thought were impregnable could not save them. The Holy Prophet laid siege to the fortresses and after vainly holding out for about 21 days, they surrendered. They all left for Syria, only two families choosing to remain behind at Khaibar.
The reference in the words, "at the time of the first banishment" may be to the banishment of the Jewish tribe of BanuQainuqa‘ who had been expelled from Medina, sometime after the Battle of Badr, for their intrigues and defiance of the authority of the Holy Prophet, to whom they had pledged allegiance as the acknowledged Head of the Medina Republic. Or the words may refer to the banishment by the Holy Prophet from Medina of the three above-mentioned Jewish tribes. This was the first banishment. ‘Umar, the Holy Prophet’s Second Successor, however, banished all Jews from the whole of Arabia for the second and last time. Thus the words, "at the time of the first banishment" may be taken as embodying a prophecy that after the Jewish tribes of Medina will have been banished by the Holy Prophet, all the Jews of Arabia would suffer the same fate at some later time.
Before departing from Medina the Banu Nadir had destroyed their houses and other movable property before the very eyes of Muslims, because the Holy Prophet had given them ten days to dispose of their affairs as they liked. Thus the Jews of Medina were the originators of the scorched earth policy, centuries before the Russians had adopted it in the World War I1. The reference in the words "they destroyed their houses with their own hands," is to that policy.
The words, "you would not think that they would go forth," show that in view of the material resources, political alliances and organization of the Jews of Medina, the Muslims could not conceive that they could be driven out of Medinaso easily and without any loss of human life on either side.
a
16:27; 39:26.
b
3:152; 8:13.
3016
There lived in Medina three Jewish tribes—Banu Qainuqa‘, Banu Nadir and Banu Quraizah. The verse refers to the banishment from Medina of the Banu Nadir. This tribe like Banu Qainuqa‘ before them had acted treacherously towards Muslims on several occasions. They had hatched plots and entered into secret alliances against them, with their enemies. They had repeatedly broken their plighted word and had repudiated the solemn agreement that they would remain neutral between the Holy Prophet and his enemies, and even had conspired to take his life. Their leader Ka‘b bin Ashraf had gone to Mecca to enlist the help of the Quraish and of other pagan tribes around Mecca to drive out the Muslims from Medina. After the temporary reverse suffered by Muslims at Uhud, their machinations and defiance of the Holy Prophet had greatly increased. It was when the cup of their iniquities had become full to the brim and their presence in Medina had proved to be a constant source of mortal danger to Muslims and the Islami
3017
In view of the material resources, political alliances and organization of the Jews of Medina, the Muslims could never think that the Jews could be driven out of Medina so easily and without any loss of human life on either side.
3018
Before departing from Medina the Banu Nadir had destroyed, with their own hands, their houses and other movable property before the very eyes of Muslims. The Holy Prophet had given them ten days to dispose of their affairs as they liked. Thus the Jews of Medina were the originators of the scorched earth policy, centuries before the Russians had adopted it in World War II.
وَإِذْ قَالَ عِيسَى ٱبْنُ مَرْيَمَ يَٰبَنِىٓ إِسْرَٰٓءِيلَ إِنِّى رَسُولُ ٱللَّهِ إِلَيْكُم مُّصَدِّقًا لِّمَا بَيْنَ يَدَىَّ مِنَ ٱلتَّوْرَىٰةِ وَمُبَشِّرًۢا بِرَسُولٍ يَأْتِى مِنۢ بَعْدِى ٱسْمُهُۥٓ أَحْمَدُ ۖ فَلَمَّا جَآءَهُم بِٱلْبَيِّنَٰتِ قَالُوا۟ هَٰذَا سِحْرٌ مُّبِينٌ
27:14; 43:31.
关于伊撒对辩护人即安慰者亦即真理的精神的预言, 见 «圣经» 约翰12:13; 14:16—17; 15:26; 16:7, 由此可以清楚地推断出以下的结论:--------(a) 辩护人--------安慰者、真理的精神--------要等到伊撒去世之后才能出现; (b) 他永远留在人间;他打算说的很多事情是伊撒自己没法说的, 因为当时大家没法接受; (c) 他将引导人们得到所有的真理; (d) 他不会谈自己的, 但凡是他听到的, 他都会说; (e) 他将赞美伊撒(耶稣)并证实他的真理。这样描写辩护人--------安慰者、真理的精神--------像
«古兰经» 中的记载一样, 与穆圣的地位和使命完全一致。伊撒 (耶稣) 去世后才出现穆圣;他是最后一个立法先知, «古兰经»是全人类世世代代的最后启示的天经 (5:4)。他不从私欲发言, “这 (他所讲的话) 只是安拉下降的 (纯洁) 启示” (53:4)。他赞美伊撒 (耶稣) (2:254; 3:56)。«约翰福音» 中的预言与加注的这节经文中所提到的预言十分相像, 只是不用这儿提到的阿哈默德这个名字, 而用 “辩护人”。基督教作者怀疑 «古兰经» 上解说这个预言的正确性, 争论的基础是这两个名字的不同, 却不顾 «圣经»和 «古兰经»其他相同的地方。事实上耶稣既会阿拉米语也会希伯来语。阿拉米语是他的母语, 希伯来语是他的宗教语。现在的
«圣经» 是由阿拉米语和希伯来语译成的希腊语的译本。翻译当然不能充分传达原文的美。语言有其局限。用这种语言的人亦然。他们的局限性反映在他们的作品中。希腊语中还有一个名字叫做 Periklutos, 意思相似于阿拉伯语的 اَحْمَد (Ahmad, 阿哈默德)。著名基督教宗教学家贾克•范根 (Jack Finegan), 在他的 “The Archaeology of World Religions” 一书中说: “在希腊语中 Parakletos (安慰者) 这个字和 Periklutos (著名的) 很相似, 后者就是名词 اَحْمَد (Ahmad, 阿哈默德) 和 مُحَمَّد (Muhammad, 穆罕默德) 的意思。” 还有, 接近19世纪末在旧开罗的以斯拉犹太教之会堂中发现了经文 “The Damascus Document” (P.2), 里面说到伊撒 (耶稣) 曾预言一个名叫 Emeth 的 “圣灵”: “他借着他的迈喜合使他们知道他的圣灵。因为这个人就是 Emeth, 即真实的一位, 与他的名字相一致的还有他们的名字……” 在希伯来语中 “Emeth” 的意思是 “真理”, 或 “真实的一位, 一个永远善良的人”。(Strachan’s Fourth Gospel, p.141) 这个字犹太人译作 “安拉的玺”。自然地, 即使伊撒一定用过 阿哈默德这个名字, 但是这两个字 (阿哈默德和Emeth) 语音相似, 使后来作者们用 “Emeth” 取代了它的希伯来语的同义词阿哈默德。因此这节经文中提到的预言可以用于穆圣, 可是作为必然的结果, 也可以用于 اَحْمَدِيَّة (Ahmadiyyah) 创始人受约的迈喜合, 因为他在真主启示 بَرَاهِيْن اَحْمَدِيَّة (Barahin Ahmadiyyah) 中也称作阿哈默德, 还因为穆圣的第二次显现或第二次来临的预言在他身上实现了。主麻 (الجُمُعَة, Al-Jumu‘ah) 章第三节经文显然是指穆圣的第二次显现或来临。可以顺便提一句, 有关穆圣的预言也在被基督教会教派当作伪经的《巴拿巴福音》 (Barnabas), 这一福音中作了清楚的叙述。但还是可以像 «四福音书» 一样, 被认为是真的而加以承认。
اس آیت میں رسول کریم صلی اللہ علیہ وسلم کی پیشگوئی ہے۔ جو انجیل بَرنباس میں لکھی ہوئی ہے عیسائی اس کو جھوٹی انجیل قرار دیتے ہیں۔ مگر یہ پوپ کی لائبریری میں پائی جاتی ہے۔ اس کے علاوہ یہ بھی دلیل ہے کہ مروجہ اناجیل میں ’’فارقلیط‘‘ کی خبر دی گئی ہے جس کے معنے ’’احمد‘‘ ہی کے بنتے ہیں۔ پس اس آیت میں رسول کریم صلی اللہ علیہ وسلم کی بلاواسطہ اور آپ کے ایک بروز کی جس کا ذکر اگلی سورۃ میں ہے بالواسطہ خبر دی گئی ہے۔
27:14; 43:31.
For the prophecy of Jesus about the coming of Paraclete or the Comforter or the Spirit of Truth see John, 12:13; 14:16, 17; 15:26; 16:7, from which the following inferences are clearly deducible:—
(a) Paraclete or the Comforter or the Spirit of Truth could not come unless Jesus should have departed from the world. (b) He was to abide in the world for ever; and was to say many things which Jesus himself could not say because the world could not then bear them. (c) He would guide men unto all truth. (d) He would not speak of himself but whatever he would hear that would he speak. (e) He would glorify Jesus and testify to his truth. This description of Paraclete or the Comforter or the Spirit of Truth is in complete harmony with the status and mission of the Holy Prophet as given in the Qur’an. The Holy Prophet appeared after Jesus had departed from this world; he was the last Law-giving Prophet and the Qur’an the last revealed Divine Law for the whole of mankind till the end of time (5:4). He did
27:14; 43:31.
Important Words:
أحمد (Ahmad) is derived from حمد and حمدہ means, he praised, eulogised or commended him; spoke well of him; he requited him; he gave him his due. أحمد (Ahmada) means, he did or said that for which he should be praised or which was praiseworthy. أحمد الشیء means, the thing was or became praiseworthy. أحمد means, one who praises much or who is praised much or most (Lane & Taj).
Commentary:
The prophecy of Jesus about the coming of Paraclete or the Comforter or the Spirit of Truth as given in the Gospels is as follows:
I will pray the Father, and He shall give you another Comforter, that he may abide with you for ever. Even the Spirit of Truth whom the world cannot receive because it sees him not, neither knoweth him… but when the Comforter is come, whom I will send unto you from the Father, even the Spirit of Truth which proceedeth from the Father, he shall testify of me… for if I go not away, the Comforter will not come unto you, but if I depart, I will send him unto you… I have yet many things to say unto you, but ye cannot bear them now. Howbeit when the Spirit of Truth is come, he will guide you unto all truth, for he shall not speak of himself; but whatsoever he shall hear, that shall he speak, and he will show you things to come… He shall glorify me (John 14: 16-17. 15: 26; 16: 7, 12-14).
From these verses of the Gospel of John the following inferences are clearly deducible:
(1) That Paraclete or the Comforter or the Spirit of Truth could not come unless Jesus should have departed from the world.
(2) That the Comforter was to abide in the world for ever.
(3) That he was to say many things which Jesus himself could not tell because the world could not then bear them.
(4) That he would guide men unto all truth.
(5) That he would not speak of himself, but whatever he would hear that would he speak.
(6) That the Comforter would glorify Jesus and testify of him.
This description of Paraclete or the Comforter or the Spirit of Truth is in complete harmony with the status and mission of the Holy Prophet as given in the Quran:
(1) The Holy Prophet appeared after Jesus had departed from this world.
(2) He is the last Law-giving Prophet and the Quran the last revealed Divine Law for the whole of mankind till the end of time (5:4).
(3) Jesus could not guide mankind to all truth because his Message was meant only for a particular people and for a particular period. And the Law as amended and given to the Jews by him was not and could not be a complete and perfect Law because they had not yet mentally and morally so developed as to be the bearers of a complete Shari‘ah and the world had to wait till it was given a perfect Law in the form of the Quran (5:4) and a Prophet par excellence i.e. the Holy Prophet who could guide all mankind.
(4) The Holy Prophet gave to the world a Law complete in all its details which alone could guide mankind unto all truth (5:4).
(5) The Holy Prophet did not speak of himself but whatever he heard from God that did he speak (53:4).
(6) The Holy Prophet glorified Jesus (2:254; 3:56).
The prophecy in the Gospel of John resembles the prophecy mentioned in the verse under comment except that instead of Ahmad the name stated therein is Paraclete. Christian writers challenge the correctness of the Quranic version of the prophecy, basing their contention on this difference of names, irrespective of the otherwise similar features of Biblical & Quranic versions.
In fact, Jesus spoke Aramaic and Hebrew. Aramaic was his mother tongue and Hebrew his religious language. The present Biblical version is the translation of Aramaic and Hebrew into Greek.
A translation naturally cannot fully convey the beauty of the text. Languages have their limitations. The same is true of the people who speak them. Their limitations are reflected in their works. The Greek language has another word, i.e.Periklutos, with a similar meaning as Ahmad in Arabic. Jack Finegan, the renowned theologian, in his book, "The Archaeology of World Religions," says:
"Where in Greek the word Comforter (Parakletos) is very similar to the word for 'renowned' (Periklutos), the latter being the meaning of the names Ahmad & Muhammad."
Moreover, "The Damascus Document" a scripture discovered towards the end of the nineteenth century in Ezra synagogue, Old Cairo (p. 2. lines 12, 13) describes Jesus as having foretold the advent of a "Holy Spirit," named Emeth.
ویود یعیم بید مشیحو روح قد شو و ھوا ایمة و بفروش
شمو شمو تیھم
i.e. And by His Messiah, He has made them know His Holy Spirit. For it is He who is Emeth i.e. “The Truthful One”, and in accordance with His name are also theirs.
"Emeth" in Hebrew means "the Truth," or "the Truthful one and a person of constant goodness" (Strachan’s Fourth Gospel, page 141). The word was interpreted by the Jews as "God’s Seal." Naturally, though Jesus must have used the name Ahmad, the phonetic resemblance of the two words (Ahmad & Emeth) caused later writers to substitute "Emeth"for Ahmad, its Hebrew synonym.
Thus the prophecy mentioned in the verse under comment applies to the Holy Prophet, but as a corollary it may also apply to the Promised Messiah, Founder of the Ahmadiyya Movement, since in his person the Second Manifestation of the Holy Prophet took place. To this Second Manifestation or Second Coming of the Holy Prophet, the third verse of the next Surah—Al-Jumu‘ah pointedly refers.
It may be mentioned here that a prophecy about the Holy Prophet is also clearly stated in Gospel of Barnabas which is treated by the Church as apocryphal but which has as much claim to be accepted as authentic as any of the four Gospels.
a
27:14; 43:31.
1419
关于伊撒对辩护人即安慰者亦即真理的精神的预言, 见 «圣经» 约翰12:13; 14:16—17; 15:26; 16:7, 由此可以清楚地推断出以下的结论:--------(a) 辩护人--------安慰者、真理的精神--------要等到伊撒去世之后才能出现; (b) 他永远留在人间;他打算说的很多事情是伊撒自己没法说的, 因为当时大家没法接受; (c) 他将引导人们得到所有的真理; (d) 他不会谈自己的, 但凡是他听到的, 他都会说; (e) 他将赞美伊撒(耶稣)并证实他的真理。这样描写辩护人--------安慰者、真理的精神--------像
«古兰经» 中的记载一样, 与穆圣的地位和使命完全一致。伊撒 (耶稣) 去世后才出现穆圣;他是最后一个立法先知, «古兰经»是全人类世世代代的最后启示的天经 (5:4)。他不从私欲发言, “这 (他所讲的话) 只是安拉下降的 (纯洁) 启示” (53:4)。他赞美伊撒 (耶稣) (2:254; 3:56)。«约翰福音» 中的预言与加注的这节经文中所提到的预言十分相像, 只是不用这儿提到的阿哈默德这个名字, 而用 “辩护人”。基督教作者怀疑 «古兰经» 上解说这个预言的正确性, 争论的基础是这两个名字的不同, 却不顾 «圣经»和 «古兰经»其他相同的地方。事实上耶稣既会阿拉米语也会希伯来语。阿拉米语是他的母语, 希伯来语是他的宗教语。现在的
«圣经» 是由阿拉米语和希伯来语译成的希腊语的译本。翻译当然不能充分传达原文的美。语言有其局限。用这种语言的人亦然。他们的局限性反映在他们的作品中。希腊语中还有一个名字叫做 Periklutos, 意思相似于阿拉伯语的 اَحْمَد (Ahmad, 阿哈默德)。著名基督教宗教学家贾克•范根 (Jack Finegan), 在他的 “The Archaeology of World Religions” 一书中说: “在希腊语中 Parakletos (安慰者) 这个字和 Periklutos (著名的) 很相似, 后者就是名词 اَحْمَد (Ahmad, 阿哈默德) 和 مُحَمَّد (Muhammad, 穆罕默德) 的意思。” 还有, 接近19世纪末在旧开罗的以斯拉犹太教之会堂中发现了经文 “The Damascus Document” (P.2), 里面说到伊撒 (耶稣) 曾预言一个名叫 Emeth 的 “圣灵”: “他借着他的迈喜合使他们知道他的圣灵。因为这个人就是 Emeth, 即真实的一位, 与他的名字相一致的还有他们的名字……” 在希伯来语中 “Emeth” 的意思是 “真理”, 或 “真实的一位, 一个永远善良的人”。(Strachan’s Fourth Gospel, p.141) 这个字犹太人译作 “安拉的玺”。自然地, 即使伊撒一定用过 阿哈默德这个名字, 但是这两个字 (阿哈默德和Emeth) 语音相似, 使后来作者们用 “Emeth” 取代了它的希伯来语的同义词阿哈默德。因此这节经文中提到的预言可以用于穆圣, 可是作为必然的结果, 也可以用于 اَحْمَدِيَّة (Ahmadiyyah) 创始人受约的迈喜合, 因为他在真主启示 بَرَاهِيْن اَحْمَدِيَّة (Barahin Ahmadiyyah) 中也称作阿哈默德, 还因为穆圣的第二次显现或第二次来临的预言在他身上实现了。主麻 (الجُمُعَة, Al-Jumu‘ah) 章第三节经文显然是指穆圣的第二次显现或来临。可以顺便提一句, 有关穆圣的预言也在被基督教会教派当作伪经的《巴拿巴福音》 (Barnabas), 这一福音中作了清楚的叙述。但还是可以像 «四福音书» 一样, 被认为是真的而加以承认。
1
اس آیت میں رسول کریم صلی اللہ علیہ وسلم کی پیشگوئی ہے۔ جو انجیل بَرنباس میں لکھی ہوئی ہے عیسائی اس کو جھوٹی انجیل قرار دیتے ہیں۔ مگر یہ پوپ کی لائبریری میں پائی جاتی ہے۔ اس کے علاوہ یہ بھی دلیل ہے کہ مروجہ اناجیل میں ’’فارقلیط‘‘ کی خبر دی گئی ہے جس کے معنے ’’احمد‘‘ ہی کے بنتے ہیں۔ پس اس آیت میں رسول کریم صلی اللہ علیہ وسلم کی بلاواسطہ اور آپ کے ایک بروز کی جس کا ذکر اگلی سورۃ میں ہے بالواسطہ خبر دی گئی ہے۔
a
27:14; 43:31.
4226
Important Words:
أحمد (Ahmad) is derived from حمد and حمدہ means, he praised, eulogised or commended him; spoke well of him; he requited him; he gave him his due. أحمد (Ahmada) means, he did or said that for which he should be praised or which was praiseworthy. أحمد الشیء means, the thing was or became praiseworthy. أحمد means, one who praises much or who is praised much or most (Lane & Taj).
Commentary:
The prophecy of Jesus about the coming of Paraclete or the Comforter or the Spirit of Truth as given in the Gospels is as follows:
I will pray the Father, and He shall give you another Comforter, that he may abide with you for ever. Even the Spirit of Truth whom the world cannot receive because it sees him not, neither knoweth him… but when the Comforter is come, whom I will send unto you from the Father, even the Spirit of Truth which proceedeth from the Father, he shall testify of me… for if I go not away, the Comforter will not come unto you, but if I depart, I will send him unto you… I have yet many things to say unto you, but ye cannot bear them now. Howbeit when the Spirit of Truth is come, he will guide you unto all truth, for he shall not speak of himself; but whatsoever he shall hear, that shall he speak, and he will show you things to come… He shall glorify me (John 14: 16-17. 15: 26; 16: 7, 12-14).
From these verses of the Gospel of John the following inferences are clearly deducible:
(1) That Paraclete or the Comforter or the Spirit of Truth could not come unless Jesus should have departed from the world.
(2) That the Comforter was to abide in the world for ever.
(3) That he was to say many things which Jesus himself could not tell because the world could not then bear them.
(4) That he would guide men unto all truth.
(5) That he would not speak of himself, but whatever he would hear that would he speak.
(6) That the Comforter would glorify Jesus and testify of him.
This description of Paraclete or the Comforter or the Spirit of Truth is in complete harmony with the status and mission of the Holy Prophet as given in the Quran:
(1) The Holy Prophet appeared after Jesus had departed from this world.
(2) He is the last Law-giving Prophet and the Quran the last revealed Divine Law for the whole of mankind till the end of time (5:4).
(3) Jesus could not guide mankind to all truth because his Message was meant only for a particular people and for a particular period. And the Law as amended and given to the Jews by him was not and could not be a complete and perfect Law because they had not yet mentally and morally so developed as to be the bearers of a complete Shari‘ah and the world had to wait till it was given a perfect Law in the form of the Quran (5:4) and a Prophet par excellence i.e. the Holy Prophet who could guide all mankind.
(4) The Holy Prophet gave to the world a Law complete in all its details which alone could guide mankind unto all truth (5:4).
(5) The Holy Prophet did not speak of himself but whatever he heard from God that did he speak (53:4).
(6) The Holy Prophet glorified Jesus (2:254; 3:56).
The prophecy in the Gospel of John resembles the prophecy mentioned in the verse under comment except that instead of Ahmad the name stated therein is Paraclete. Christian writers challenge the correctness of the Quranic version of the prophecy, basing their contention on this difference of names, irrespective of the otherwise similar features of Biblical & Quranic versions.
In fact, Jesus spoke Aramaic and Hebrew. Aramaic was his mother tongue and Hebrew his religious language. The present Biblical version is the translation of Aramaic and Hebrew into Greek.
A translation naturally cannot fully convey the beauty of the text. Languages have their limitations. The same is true of the people who speak them. Their limitations are reflected in their works. The Greek language has another word, i.e.Periklutos, with a similar meaning as Ahmad in Arabic. Jack Finegan, the renowned theologian, in his book, "The Archaeology of World Religions," says:
"Where in Greek the word Comforter (Parakletos) is very similar to the word for 'renowned' (Periklutos), the latter being the meaning of the names Ahmad & Muhammad."
Moreover, "The Damascus Document" a scripture discovered towards the end of the nineteenth century in Ezra synagogue, Old Cairo (p. 2. lines 12, 13) describes Jesus as having foretold the advent of a "Holy Spirit," named Emeth.
ویود یعیم بید مشیحو روح قد شو و ھوا ایمة و بفروش
شمو شمو تیھم
i.e. And by His Messiah, He has made them know His Holy Spirit. For it is He who is Emeth i.e. “The Truthful One”, and in accordance with His name are also theirs.
"Emeth" in Hebrew means "the Truth," or "the Truthful one and a person of constant goodness" (Strachan’s Fourth Gospel, page 141). The word was interpreted by the Jews as "God’s Seal." Naturally, though Jesus must have used the name Ahmad, the phonetic resemblance of the two words (Ahmad & Emeth) caused later writers to substitute "Emeth"for Ahmad, its Hebrew synonym.
Thus the prophecy mentioned in the verse under comment applies to the Holy Prophet, but as a corollary it may also apply to the Promised Messiah, Founder of the Ahmadiyya Movement, since in his person the Second Manifestation of the Holy Prophet took place. To this Second Manifestation or Second Coming of the Holy Prophet, the third verse of the next Surah—Al-Jumu‘ah pointedly refers.
It may be mentioned here that a prophecy about the Holy Prophet is also clearly stated in Gospel of Barnabas which is treated by the Church as apocryphal but which has as much claim to be accepted as authentic as any of the four Gospels.
a
27:14; 43:31.
3037
For the prophecy of Jesus about the coming of Paraclete or the Comforter or the Spirit of Truth see John, 12:13; 14:16, 17; 15:26; 16:7, from which the following inferences are clearly deducible:—
(a) Paraclete or the Comforter or the Spirit of Truth could not come unless Jesus should have departed from the world. (b) He was to abide in the world for ever; and was to say many things which Jesus himself could not say because the world could not then bear them. (c) He would guide men unto all truth. (d) He would not speak of himself but whatever he would hear that would he speak. (e) He would glorify Jesus and testify to his truth. This description of Paraclete or the Comforter or the Spirit of Truth is in complete harmony with the status and mission of the Holy Prophet as given in the Qur’an. The Holy Prophet appeared after Jesus had departed from this world; he was the last Law-giving Prophet and the Qur’an the last revealed Divine Law for the whole of mankind till the end of time (5:4). He did
وَأُمْلِى لَهُمْ ۚ إِنَّ كَيْدِى مَتِينٌ
7:184.
7:184.
7:184.
Commentary:
God grants respite to sinful people in order that they might repent and give up their evil ways. He is not in a hurry to punish because they are within His control and in His grip and cannot evade or elude the mills of God, which grind slowly but grind exceedingly small.
d
7:184.
d
7:184.
4333
Commentary:
God grants respite to sinful people in order that they might repent and give up their evil ways. He is not in a hurry to punish because they are within His control and in His grip and cannot evade or elude the mills of God, which grind slowly but grind exceedingly small.
b
7:184.
بِأَيْدِى سَفَرَةٍ
跟以上14-15节经中提到的 «古兰经» 的三个显著的特点相对照, 这一节和上一节经文中提到了得到 «古兰经» 启示的人同样有三个明显个性。得到 «古兰经» 启示的人不仅高尚、善良、而且走遍天涯海角解释、传播真主的启示。
یعنی صحابہؓ قرآن مجید کو لے کر دور دور پھیل جائیں گے۔
Important Words:
سفرة (writers) is derived from سفر which means, he travelled. They say سفر الکتاب i.e. he wrote the book. سفر الصبح means, the morning shone forth (Lane & Aqrab).
1604
跟以上14-15节经中提到的 «古兰经» 的三个显著的特点相对照, 这一节和上一节经文中提到了得到 «古兰经» 启示的人同样有三个明显个性。得到 «古兰经» 启示的人不仅高尚、善良、而且走遍天涯海角解释、传播真主的启示。
1
یعنی صحابہؓ قرآن مجید کو لے کر دور دور پھیل جائیں گے۔
4578
Important Words:
سفرة (writers) is derived from سفر which means, he travelled. They say سفر الکتاب i.e. he wrote the book. سفر الصبح means, the morning shone forth (Lane & Aqrab).