اِلٰہ
Appears 88 times in Quran
📖 Lane's Lexicon
Classical definitions for root اله
Derived Stems (152)
Derived Words (31)
Words derived from the lemma "اِلٰہ".
- gods
- two gods
- for gods
- a god
- God
- the God
- your gods
- God
- worthy of worship
- So your God is
- any gods
- gods
- your gods
- his god
- thy God
- God
- thy god
Occurrences in Quran
Found 88 verses containing "اِلٰہ".
ہُوَ الَّذِیۡ یُصَوِّرُکُمۡ فِی الۡاَرۡحَامِ کَیۡفَ یَشَآءُ ۚ لَاۤ اِلٰہَ اِلَّا ہُوَ الۡعَزِیۡزُ الۡحَکِیۡمُ
22:6; 23:12-15; 39:7; 40:65; 64:4.
22:6; 23:12-15; 39:7; 40:65; 64:4.
As development of the child takes place in the womb of the mother, the offspring naturally is affected by her physical and moral condition. So Jesus, whose body like that of all other human beings was formed in the womb of a woman, could not escape being affected by the limitations and failings inherent in woman. This is why, in his discussion with the Christians of Najran, the Holy Prophet pointedly referred to the birth of Jesus as an argument to disprove his so-called divinity. He is reported to have said to them: "Do you not know that it was a woman who conceived Jesus, and then she was delivered of him just as a normal woman is delivered of a child" (Jarir, iii.101)?
22:6; 23:13-15; 39:7; 40:65; 64:4.
Important Words:
یصور (fashions) is derived from صار. They say صار الشیء meaning: (1) he made the thing inclined; (2) he divided or cut the thing into parts or pieces. صورہ means, he formed or fashioned it; he gave it a shape. صورہ تصویرا means, he fashioned it and gave it a definite shape.الصورة means, the image or form or shape of a thing by which it is distinguished from other things (Aqrab & Lane).
Commentary:
تصویر (fashioning) and خلق (creating) are two different things as is clear from 7:12 and 82:89. خلق which takes place before تصویر means creating a thing and giving it a general physical form, whereas تصویر signifies detailed formation and the endowing of a child with moral and spiritual faculties. Thus خلق and تصویر are interrelated like body and soul. Medical research has shown that there exists some subtle relationship between the physical features of a man and his morals. The clause, He it is Who fashions you in the wombs, would, therefore, mean that after God brings into existence a body in the womb, He endows it with faculties and capacities necessary to fulfil its destiny. So it is in the womb of his mother that the foundations of a man’s future are laid, and it is to this fact that the Holy Prophet referred when he said that when the formation of the child in the womb begins, the angels ask God whether they should write it down as lucky or ill-fated (Bukhari).
As the formation of the child takes place in the womb of the mother, naturally it is affected by its environment, i.e. the physical and moral condition of the mother. So Jesus, whose body, like that of other human beings, was formed in the womb of a woman, could not escape being affected by the limitations and failings inherent in woman. Now as the Bible holds woman to be morally inferior to man, for it was through Eve that Satan deceived Adam (Gen. 3:12, 13), Jesus could not but have partaken of the failings and weaknesses of his mother. Thus, the fatherless birth of Jesus proved, if anything, that Jesus was by nature more inclined to sin than other men. This is why, in his discussion with the Christians of Najran, the Holy Prophet pointedly referred to the birth of Jesus as an argument disproving his divinity. He is reported to have said to them: "Do you not know that it was a woman who conceived Jesus, just as a woman conceives a child, and then she was delivered of him just as a woman is delivered of a child" (Jarir, iii. 101).
The clause, there is no God but He, has been placed as a natural consequence of the preceding clause. When it is God Who fashions children in the wombs of their mothers, no child born of a woman could claim to be divine.
b
22:6; 23:12-15; 39:7; 40:65; 64:4.
b
22:6; 23:13-15; 39:7; 40:65; 64:4.
298
Important Words:
یصور (fashions) is derived from صار. They say صار الشیء meaning: (1) he made the thing inclined; (2) he divided or cut the thing into parts or pieces. صورہ means, he formed or fashioned it; he gave it a shape. صورہ تصویرا means, he fashioned it and gave it a definite shape.الصورة means, the image or form or shape of a thing by which it is distinguished from other things (Aqrab & Lane).
Commentary:
تصویر (fashioning) and خلق (creating) are two different things as is clear from 7:12 and 82:89. خلق which takes place before تصویر means creating a thing and giving it a general physical form, whereas تصویر signifies detailed formation and the endowing of a child with moral and spiritual faculties. Thus خلق and تصویر are interrelated like body and soul. Medical research has shown that there exists some subtle relationship between the physical features of a man and his morals. The clause, He it is Who fashions you in the wombs, would, therefore, mean that after God brings into existence a body in the womb, He endows it with faculties and capacities necessary to fulfil its destiny. So it is in the womb of his mother that the foundations of a man’s future are laid, and it is to this fact that the Holy Prophet referred when he said that when the formation of the child in the womb begins, the angels ask God whether they should write it down as lucky or ill-fated (Bukhari).
As the formation of the child takes place in the womb of the mother, naturally it is affected by its environment, i.e. the physical and moral condition of the mother. So Jesus, whose body, like that of other human beings, was formed in the womb of a woman, could not escape being affected by the limitations and failings inherent in woman. Now as the Bible holds woman to be morally inferior to man, for it was through Eve that Satan deceived Adam (Gen. 3:12, 13), Jesus could not but have partaken of the failings and weaknesses of his mother. Thus, the fatherless birth of Jesus proved, if anything, that Jesus was by nature more inclined to sin than other men. This is why, in his discussion with the Christians of Najran, the Holy Prophet pointedly referred to the birth of Jesus as an argument disproving his divinity. He is reported to have said to them: "Do you not know that it was a woman who conceived Jesus, just as a woman conceives a child, and then she was delivered of him just as a woman is delivered of a child" (Jarir, iii. 101).
The clause, there is no God but He, has been placed as a natural consequence of the preceding clause. When it is God Who fashions children in the wombs of their mothers, no child born of a woman could claim to be divine.
c
22:6; 23:12-15; 39:7; 40:65; 64:4.
368
As development of the child takes place in the womb of the mother, the offspring naturally is affected by her physical and moral condition. So Jesus, whose body like that of all other human beings was formed in the womb of a woman, could not escape being affected by the limitations and failings inherent in woman. This is why, in his discussion with the Christians of Najran, the Holy Prophet pointedly referred to the birth of Jesus as an argument to disprove his so-called divinity. He is reported to have said to them: "Do you not know that it was a woman who conceived Jesus, and then she was delivered of him just as a normal woman is delivered of a child" (Jarir, iii.101)?
اَمۡ کُنۡتُمۡ شُہَدَآءَ اِذۡ حَضَرَ یَعۡقُوۡبَ الۡمَوۡتُ اِذۡ قَالَ لِبَنِیۡہِ مَا تَعۡبُدُوۡنَ مِنۡۢ بَعۡدِیۡ قَالُوۡا نَعۡبُدُ اِلٰہَکَ وَاِلٰہَ اٰبَآئِکَ اِبۡرٰہٖمَ وَاِسۡمٰعِیۡلَ وَاِسۡحٰقَ اِلٰہًا وّٰحِدًا وَّنَحۡنُ لَہٗ مُسۡلِمُوۡنَ
Ishmael was the uncle of Jacob, and yet the children of Jacob here include Ishmael among their "fathers" which shows that the word Ab (father) also sometimes means uncle. Jacob’s sons, the Israelites, held Ishmael in great respect.
In corroboration of what the Qur’an says about Jacob’s will to his sons, Rodwell quotes the following from Midrash Rabbah: "At the time when our father Jacob quitted this world, he summoned his twelve sons and said to them, 'Hearken to your father Israel' (Gen. 49: 2). Have you any doubts in your hearts concerning the Holy One, blessed be He. They said, Hear, O Israel, our father, as there is no doubt in thy heart, so neither is there in ours. For the Lord is our God, and He is one" (Mider. Rabbah on Gen. par. 98, & on Deut. par. 2). Compare also Targ. Jer. on Deut. 6: 4.
Important Words:
اله (God) is derived from اله (alaha) which means, he worshipped. So اله means, a thing or person or being worshipped, whether true or false; a deity (Aqrab).
Commentary:
Jacob or Israel was the son of Isaac who was a son of Abraham. Thus Ishmael was the uncle of Jacob, and yet the children of Jacob here include Ishmael among their "fathers" which proves two things: firstly, that the word اب (father) is also used of uncle; and secondly, that up to the time of Jacob’s sons, Ishmael was held in due respect by the Israelites. Nay, the children of Israel mention the name of Ishmael even before that of their own grandfather, Isaac, and do not mention any other son of Abraham.
The words, were you present when death came to Jacob, signify that the principle of submission to the will of God is not an innovation introduced by Islam, but has been recognized by good and righteous people in all times and even Israel, the founder of the Jewish tribes, acted upon that principle, so much so, that the only thought that came to his mind when death approached him was to enjoin the same noble principle upon his children. Israel wished his sons to become pious Muslims; will not the Jews of the Holy Prophet’s day act upon that principle?
In corroboration of what the Quran says about Jacob’s will to his sons, Rodwell quotes the following from Midrash Rabbah: "At the time when our father Jacob quitted this world, he summoned his twelve sons and said to them, Hearken to your father Israel (Gen. 49:2). Have you any doubts in your hearts concerning the Holy One, blessed be He. They said, Hear, o Israel, our father, as there is no doubt in thy heart, so neither is there in ours. For the Lord is our God, and He is One" (Midr. Rabbah on Gen. par. 98, and on Deut. par. 2). Compare also Targ. Jer. on Deut. 6:4.
140
Important Words:
اله (God) is derived from اله (alaha) which means, he worshipped. So اله means, a thing or person or being worshipped, whether true or false; a deity (Aqrab).
Commentary:
Jacob or Israel was the son of Isaac who was a son of Abraham. Thus Ishmael was the uncle of Jacob, and yet the children of Jacob here include Ishmael among their "fathers" which proves two things: firstly, that the word اب (father) is also used of uncle; and secondly, that up to the time of Jacob’s sons, Ishmael was held in due respect by the Israelites. Nay, the children of Israel mention the name of Ishmael even before that of their own grandfather, Isaac, and do not mention any other son of Abraham.
The words, were you present when death came to Jacob, signify that the principle of submission to the will of God is not an innovation introduced by Islam, but has been recognized by good and righteous people in all times and even Israel, the founder of the Jewish tribes, acted upon that principle, so much so, that the only thought that came to his mind when death approached him was to enjoin the same noble principle upon his children. Israel wished his sons to become pious Muslims; will not the Jews of the Holy Prophet’s day act upon that principle?
In corroboration of what the Quran says about Jacob’s will to his sons, Rodwell quotes the following from Midrash Rabbah: "At the time when our father Jacob quitted this world, he summoned his twelve sons and said to them, Hearken to your father Israel (Gen. 49:2). Have you any doubts in your hearts concerning the Holy One, blessed be He. They said, Hear, o Israel, our father, as there is no doubt in thy heart, so neither is there in ours. For the Lord is our God, and He is One" (Midr. Rabbah on Gen. par. 98, and on Deut. par. 2). Compare also Targ. Jer. on Deut. 6:4.
150
Ishmael was the uncle of Jacob, and yet the children of Jacob here include Ishmael among their "fathers" which shows that the word Ab (father) also sometimes means uncle. Jacob’s sons, the Israelites, held Ishmael in great respect.
151
In corroboration of what the Qur’an says about Jacob’s will to his sons, Rodwell quotes the following from Midrash Rabbah: "At the time when our father Jacob quitted this world, he summoned his twelve sons and said to them, 'Hearken to your father Israel' (Gen. 49: 2). Have you any doubts in your hearts concerning the Holy One, blessed be He. They said, Hear, O Israel, our father, as there is no doubt in thy heart, so neither is there in ours. For the Lord is our God, and He is one" (Mider. Rabbah on Gen. par. 98, & on Deut. par. 2). Compare also Targ. Jer. on Deut. 6: 4.
وَاِلٰہُکُمۡ اِلٰہٌ وّٰحِدٌ ۖ لَّاۤ اِلٰہَ اِلَّا ہُوَ الرَّحۡمٰنُ الرَّحِیۡمُ
2:256; 16:23; 22:35; 37:5; 59:23, 24; 112:2.
As all sins spring from feebleness of faith, this verse fittingly refers to the Oneness of God, signifying that if people only believed in Divine Unity and refrained from setting up false gods, they would never deviate from the right path.
2:256; 16:23; 22:35; 37:5; 59:23, 24; 112:2.
Commentary:
As all sin springs from feebleness of faith, this verse fittingly refers to the Unity of God, signifying that if people only believed in God’s Unity and refrained from setting up false gods, they would never digress from the right path. It must not, however, be understood that idol-worship consists in worshipping images only. Every man who loves anyone other than God as he ought to love Him, or fears anyone as he ought to fear Him, or trusts in anyone as he ought to trust in Him, is really guilty of idol-worship and must suffer the consequences thereof. In fact, the principal and primary object of religion, is to establish the Unity of God, and the Quran has dealt with this subject in a manner and to an extent which has no parallel in any other Book. Islam condemns both شرك جلی (manifest or visible idolatry) and شرك خفی (hidden or invisible idolatry) in the strongest of terms.
The verse may also signify that, with the advent of Islam, God, the Maker of heavens and earth, no longer remains the God of this or that people only, but becomes the God of all peoples and all mankind. The word الرحمن (the Gracious or the Provider for all peoples) occurring at the end of the verse also points to the same truth. In this sense the verse would be considered to be particularly connected with 2:159 above which speaks of the Safa and the Marwah as the special Signs of Allah, serving as pointers to the mission of the Holy Prophet of Islam.
e
2:256; 16:23; 22:35; 37:5; 59:23, 24; 112:2.
108
由于一切罪恶来自信仰不强, 本节经文合适地提出了安拉的独一性, 意思是, 如果人们只相信安拉的独一性而制止树立那些假神, 他们就绝不会偏离正道。
b
2:256; 16:23; 22:35; 37:5; 59:23, 24; 112:2.
170
Commentary:
As all sin springs from feebleness of faith, this verse fittingly refers to the Unity of God, signifying that if people only believed in God’s Unity and refrained from setting up false gods, they would never digress from the right path. It must not, however, be understood that idol-worship consists in worshipping images only. Every man who loves anyone other than God as he ought to love Him, or fears anyone as he ought to fear Him, or trusts in anyone as he ought to trust in Him, is really guilty of idol-worship and must suffer the consequences thereof. In fact, the principal and primary object of religion, is to establish the Unity of God, and the Quran has dealt with this subject in a manner and to an extent which has no parallel in any other Book. Islam condemns both شرك جلی (manifest or visible idolatry) and شرك خفی (hidden or invisible idolatry) in the strongest of terms.
The verse may also signify that, with the advent of Islam, God, the Maker of heavens and earth, no longer remains the God of this or that people only, but becomes the God of all peoples and all mankind. The word الرحمن (the Gracious or the Provider for all peoples) occurring at the end of the verse also points to the same truth. In this sense the verse would be considered to be particularly connected with 2:159 above which speaks of the Safa and the Marwah as the special Signs of Allah, serving as pointers to the mission of the Holy Prophet of Islam.
d
2:256; 16:23; 22:35; 37:5; 59:23, 24; 112:2.
187
As all sins spring from feebleness of faith, this verse fittingly refers to the Oneness of God, signifying that if people only believed in Divine Unity and refrained from setting up false gods, they would never deviate from the right path.
اَللّٰہُ لَاۤ اِلٰہَ اِلَّا ہُوَ الۡحَیُّ الۡقَیُّوۡمُ ۚ لَا تَاۡخُذُہٗ سِنَۃٌ وَّلَا نَوۡمٌ ۚ لَّہٗ مَا فِی السَّمٰوٰتِ وَمَا فِی الۡاَرۡضِ ۗ مَنۡ ذَا الَّذِیۡ یَشۡفَعُ عِنۡدَہٗۤ اِلَّا بِاِذۡنِہٖ ۚ یَعۡلَمُ مَا بَیۡنَ اَیۡدِیۡہِمۡ وَمَا خَلۡفَہُمۡ ۖ وَلَا یُحِیۡطُوۡنَ بِشَیۡءٍ مِّنۡ عِلۡمِہٖۤ اِلَّا بِمَا شَآءَ ۚ وَسِعَ کُرۡسِیُّہُ السَّمٰوٰتِ وَالۡاَرۡضَ ۖ وَلَا یَـُٔوۡدُہٗ حِفۡظُہُمَا ۚ وَہُوَ الۡعَلِیُّ الۡعَظِیۡمُ
3:3; 20:112; 25:59.
2:49.
20:111.
كُرْسِی (Kursiy) 的意思是, 帝位, 宝座, 椅子, 墙的支柱; 知识; 统治权和权力 (اَقْرَبْ, Aqrab)。كَرَاسِی (Karasi) 是复数, 意思是学问高深的人。这节经文优美地描写了安拉的独一性和其伟大的常德。传说穆圣曾经说过, اٰيَةُ الْكُرْسِی (Ayatul-Kursiy) 帝位节, 是 «古兰经» 中最高超的一节经文 (穆斯林)。
اَلْحَیُّ کامل حیات والا۔ اللہ تعالیٰ کے لئے جب اَلْحَیُّ آتا ہے تو الف لام کمال کے معنے دیتا ہے اور اس کے معنے یہ ہوتے ہیں کہ اللہ تعالیٰ حیات کاملہ رکھتا ہے یعنی ایسی حیات جو اپنے قیام میں کسی اور کی محتاج نہیں۔ اسے کسی اور نے زندگی نہیں بخشی بلکہ اس کی ذات ازلی اور ابدی طور پر زندہ ہے۔ اَلْقَیُّوْمُ: قَامَ سے نکلا ہے جس کے معنے کھڑے ہونے کے ہیں۔ اسی سے قَیِّمٌ نکلا ہے جس کے معنے نگران اور مُتوَلّی کے ہیں اور قَـیِّمٌ۔ مُسْتَقِیْمٌ کو بھی کہتے ہیں۔ ’’اَمْرٌقَـیِّمٌ‘‘ ایسا امر جس میں کوئی کجی نہیں بلکہ درست اور ٹھیک ہے۔ اَلْقَ
اردو میں اس موقعہ پر حرف عطف استعمال نہیں کرتے اس لئے نیند کے بعد ایک اور جملہ رکھ کر ترجمہ کو صحیح کیا گیا ہے۔
اَلْکُرْسِیُّ۔ کِرْسٌ سے نکلا ہے جس کے معنے متفرق اجزا کے اکٹھا ہونے کے ہوتے ہیں۔ کہتے ہیں کَرَسْتُ بِنَاءً میں نے عمارت بنائی۔ یعنی اینٹوں پر اینٹیں رکھیں اور کُرْسِیٌّ علم کو بھی کہتے ہیں اور حکومت کو بھی (مفردات) اس لفظ کی اصل سے معلوم ہوتا ہے کہ اصل میں اس کے معنے جمع کرنے اور اکٹھا کرنے کے ہیں اور چونکہ علم بھی پراگندہ معلومات کو جمع کر لیتا ہے اور حکومت ملک کے پراگندہ اجزا کو جمع کر لیتی ہے اس لئے اسے بھی کرسی کہتے ہیں۔
اٰدَہٗ یَئُوْدُہٗ اَوْداً کے معنے ہیں۔ اَضْنَکَہٗ وَ ثَقْلَ عَلَیْہِ (اقرب) یعنی اسے تھکا دیا اور اس پر بوجھ معلوم ہوا۔
اَلْعَلِیُّ۔ عَلِیٌّ کے معنے ہیں بلند شان والا۔ بزرگی کا مالک (اقرب) عَلِیٌّ کا مادہ عَلَا یَعْلُوْ عُلْوًا بھی ہے اور عَلِیَ یَعْلیٰ عَلَا ءً بھی ہے مگر محققین کے نزدیک عَلاَ یَعْلُوْ سے عالی کا لفظ اسم فاعل کے طور پر آتا ہے اور عَلِیَ یَعْلیٰ سے عَلِیٌّ استعمال ہوتا ہے۔ عَلَا یَعْلُوْ بُرے اور بَھلے دونوں فعلوں کے لئے آ جاتا ہے جیسے قرآن کریم میں ہے کہ اِنَّ فِرْعَوْنَ عَلَا فِی الْاَرْضِ (القصص: ۵) لیکن عَلِیَ یَعْلٰی صرف اچھے معنوں میں آتا ہے اور عَلِیٌّ جو اللہ کا نام ہے وہ اسی مادہ سے ہے پس اس کے ہمیشہ اچھے معن
3:3; 20:112; 25:59.
See 2:49.
20:111.
Kursiyy means, a throne, a chair, buttress of a wall; knowledge; dominion and power (Aqrab); Karasi is plural, meaning, men of learning. The verse beautifully describes the Unity of God and His great attributes. The Holy Prophet is reported to have said that Ayatul-Kursiyy is the loftiest verse of the Qur’an (Muslim).
3:3; 20:112; 25:59.
See 2:49.
20:111.
Important Words:
الحی (the Living), of which the verb form is حیی i.e. he lived or he had life, is an attribute of God, signifying that God is the only Being Who is deathless and lives by Himself—He needs no support, He is eternal and everlasting (Mufradat & Lane). This is "life" in the truest sense of the word, and such life is enjoyed by God alone.
القیوم (Self-Subsisting and All-Sustaining) is another attribute of God. The word is derived from قام i.e. he stood erect. القیوم means, the Being Who not only stands by Himself, requiring the support of none, but Who supports all others (Mufradat & Aqrab).
سنة (slumber) is the noun-infinitive from وسن i.e. sleep or slumber took hold of him. سنة means, heaviness of limbs and eyes preceding sleep; sleep or slumber itself; negligence or unguardedness (Aqrab)
کرسی (knowledge) is derived from کرس. They say کرس البناء i.e. he raised the walls of a house. کرسی means, a throne or a chair or a stool, in fact, anything used for sitting on; buttress of a wall; knowledge; dominion and power. Hence, الکراسیmeans, men of learning (Aqrab & Lane).
Commentary:
This verse is known as آیة الکرسی (Ayatul-Kursi) and is considered to be one of the most important verses, beautifully describing the Unity of God and His great attributes. The Holy Prophet is reported to have said that the Ayatul-Kursi is the loftiest verse in the Quran (Muslim). The verse supplies an answer to an implied question. Even if Muslims made the sacrifices required of them in 2:255, the task before them was so great that, based on worldly calculations, there appeared no hope of success for them. How then is the promised victory to come? The verse under comment provides a telling answer. The world was not without a Master. The destinies of its people were controlled by a Being Whose power was limitless, Whose knowledge knew no bounds, Who was ever vigilant, ever watchful, in Whose hands were the entire resources of the earth and the heavens. If such a Being willed the triumph of a party, who was there to thwart His way? The promised victory must come.
For a detailed treatment of the subject of intercession see note on 2:49. The reason why no one shall be allowed to intercede for any person except with the permission of God is that nobody knows what is in the minds of men and consequently none is in a position to intercede for another. God alone knows the secrets of men’s hearts and hence there can be no intercession except by His permission, for He alone knows who is deserving of it.
The clause, they encompass nothing of His knowledge, means that God’s knowledge is unlimited; while the knowledge of others, whoever they may be, is limited; even Prophets know no more than what is apparent of the spiritual condition of their followers.
The word کرسی (knowledge) may signify either knowledge or power; both give equally good meanings and are almost equally applicable. Allah’s knowledge is as extensive as His power. Knowledge and power are indeed the two great pillars on which the throne of God and, for that matter, the controlling power of everyone in authority rests.
d
3:3; 20:112; 25:59.
e
2:49.
f
20:111.
196
كُرْسِی (Kursiy) 的意思是, 帝位, 宝座, 椅子, 墙的支柱; 知识; 统治权和权力 (اَقْرَبْ, Aqrab)。كَرَاسِی (Karasi) 是复数, 意思是学问高深的人。这节经文优美地描写了安拉的独一性和其伟大的常德。传说穆圣曾经说过, اٰيَةُ الْكُرْسِی (Ayatul-Kursiy) 帝位节, 是 «古兰经» 中最高超的一节经文 (穆斯林)。
1
اَلْحَیُّ کامل حیات والا۔ اللہ تعالیٰ کے لئے جب اَلْحَیُّ آتا ہے تو الف لام کمال کے معنے دیتا ہے اور اس کے معنے یہ ہوتے ہیں کہ اللہ تعالیٰ حیات کاملہ رکھتا ہے یعنی ایسی حیات جو اپنے قیام میں کسی اور کی محتاج نہیں۔ اسے کسی اور نے زندگی نہیں بخشی بلکہ اس کی ذات ازلی اور ابدی طور پر زندہ ہے۔ اَلْقَیُّوْمُ: قَامَ سے نکلا ہے جس کے معنے کھڑے ہونے کے ہیں۔ اسی سے قَیِّمٌ نکلا ہے جس کے معنے نگران اور مُتوَلّی کے ہیں اور قَـیِّمٌ۔ مُسْتَقِیْمٌ کو بھی کہتے ہیں۔ ’’اَمْرٌقَـیِّمٌ‘‘ ایسا امر جس میں کوئی کجی نہیں بلکہ درست اور ٹھیک ہے۔ اَلْقَ
2
اردو میں اس موقعہ پر حرف عطف استعمال نہیں کرتے اس لئے نیند کے بعد ایک اور جملہ رکھ کر ترجمہ کو صحیح کیا گیا ہے۔
3
اَلْکُرْسِیُّ۔ کِرْسٌ سے نکلا ہے جس کے معنے متفرق اجزا کے اکٹھا ہونے کے ہوتے ہیں۔ کہتے ہیں کَرَسْتُ بِنَاءً میں نے عمارت بنائی۔ یعنی اینٹوں پر اینٹیں رکھیں اور کُرْسِیٌّ علم کو بھی کہتے ہیں اور حکومت کو بھی (مفردات) اس لفظ کی اصل سے معلوم ہوتا ہے کہ اصل میں اس کے معنے جمع کرنے اور اکٹھا کرنے کے ہیں اور چونکہ علم بھی پراگندہ معلومات کو جمع کر لیتا ہے اور حکومت ملک کے پراگندہ اجزا کو جمع کر لیتی ہے اس لئے اسے بھی کرسی کہتے ہیں۔
4
اٰدَہٗ یَئُوْدُہٗ اَوْداً کے معنے ہیں۔ اَضْنَکَہٗ وَ ثَقْلَ عَلَیْہِ (اقرب) یعنی اسے تھکا دیا اور اس پر بوجھ معلوم ہوا۔
5
اَلْعَلِیُّ۔ عَلِیٌّ کے معنے ہیں بلند شان والا۔ بزرگی کا مالک (اقرب) عَلِیٌّ کا مادہ عَلَا یَعْلُوْ عُلْوًا بھی ہے اور عَلِیَ یَعْلیٰ عَلَا ءً بھی ہے مگر محققین کے نزدیک عَلاَ یَعْلُوْ سے عالی کا لفظ اسم فاعل کے طور پر آتا ہے اور عَلِیَ یَعْلیٰ سے عَلِیٌّ استعمال ہوتا ہے۔ عَلَا یَعْلُوْ بُرے اور بَھلے دونوں فعلوں کے لئے آ جاتا ہے جیسے قرآن کریم میں ہے کہ اِنَّ فِرْعَوْنَ عَلَا فِی الْاَرْضِ (القصص: ۵) لیکن عَلِیَ یَعْلٰی صرف اچھے معنوں میں آتا ہے اور عَلِیٌّ جو اللہ کا نام ہے وہ اسی مادہ سے ہے پس اس کے ہمیشہ اچھے معن
a
3:3; 20:112; 25:59.
b
See 2:49.
c
20:111.
262
Important Words:
الحی (the Living), of which the verb form is حیی i.e. he lived or he had life, is an attribute of God, signifying that God is the only Being Who is deathless and lives by Himself—He needs no support, He is eternal and everlasting (Mufradat & Lane). This is "life" in the truest sense of the word, and such life is enjoyed by God alone.
القیوم (Self-Subsisting and All-Sustaining) is another attribute of God. The word is derived from قام i.e. he stood erect. القیوم means, the Being Who not only stands by Himself, requiring the support of none, but Who supports all others (Mufradat & Aqrab).
سنة (slumber) is the noun-infinitive from وسن i.e. sleep or slumber took hold of him. سنة means, heaviness of limbs and eyes preceding sleep; sleep or slumber itself; negligence or unguardedness (Aqrab)
کرسی (knowledge) is derived from کرس. They say کرس البناء i.e. he raised the walls of a house. کرسی means, a throne or a chair or a stool, in fact, anything used for sitting on; buttress of a wall; knowledge; dominion and power. Hence, الکراسیmeans, men of learning (Aqrab & Lane).
Commentary:
This verse is known as آیة الکرسی (Ayatul-Kursi) and is considered to be one of the most important verses, beautifully describing the Unity of God and His great attributes. The Holy Prophet is reported to have said that the Ayatul-Kursi is the loftiest verse in the Quran (Muslim). The verse supplies an answer to an implied question. Even if Muslims made the sacrifices required of them in 2:255, the task before them was so great that, based on worldly calculations, there appeared no hope of success for them. How then is the promised victory to come? The verse under comment provides a telling answer. The world was not without a Master. The destinies of its people were controlled by a Being Whose power was limitless, Whose knowledge knew no bounds, Who was ever vigilant, ever watchful, in Whose hands were the entire resources of the earth and the heavens. If such a Being willed the triumph of a party, who was there to thwart His way? The promised victory must come.
For a detailed treatment of the subject of intercession see note on 2:49. The reason why no one shall be allowed to intercede for any person except with the permission of God is that nobody knows what is in the minds of men and consequently none is in a position to intercede for another. God alone knows the secrets of men’s hearts and hence there can be no intercession except by His permission, for He alone knows who is deserving of it.
The clause, they encompass nothing of His knowledge, means that God’s knowledge is unlimited; while the knowledge of others, whoever they may be, is limited; even Prophets know no more than what is apparent of the spiritual condition of their followers.
The word کرسی (knowledge) may signify either knowledge or power; both give equally good meanings and are almost equally applicable. Allah’s knowledge is as extensive as His power. Knowledge and power are indeed the two great pillars on which the throne of God and, for that matter, the controlling power of everyone in authority rests.
c
3:3; 20:112; 25:59.
d
See 2:49.
e
20:111.
318
Kursiyy means, a throne, a chair, buttress of a wall; knowledge; dominion and power (Aqrab); Karasi is plural, meaning, men of learning. The verse beautifully describes the Unity of God and His great attributes. The Holy Prophet is reported to have said that Ayatul-Kursiyy is the loftiest verse of the Qur’an (Muslim).
اَللّٰہُ لَاۤ اِلٰہَ اِلَّا ہُوَ الۡحَیُّ الۡقَیُّوۡمُ
2:256.
See 2:256.
The verse contains a strong refutation of the false doctrine of the divinity of Jesus. This doctrine being one of the principal topics dealt with in this Surah, the opening verses thereof fittingly refer to such attributes of God as cut at the very root of this doctrine. These attributes, i.e. the Ever-Living, the Self-Subsisting and All-Sustaining, prove, on the one hand, that God, the Possessor of these attributes, should need no partner or helper; and on the other that Jesus, who was subject to the law of birth and death, and therefore was neither ever-living, nor self-subsisting and all-sustaining, could not be God. These attributes also prove the hollowness of the doctrine of Atonement which is a corollary to the above doctrine. Jesus, it is claimed by Christians, suffered death to atone for the sins of mankind. If that is so, he could not be God, for God is Ever-Living and cannot suffer death, permanent or temporary. It is futile to say that the death of Jesus meant only the separation of the
See 2:256.
For the meaning of الحی and القیوم see 2:256.
Commentary:
The verse contains a strong refutation of the divinity of Jesus. This doctrine being one of the main topics dealt with in this chapter, the Surah fittingly opens with such attributes of God as cut at the very root of this doctrine. These attributes, i.e. (1) the Living or the Ever-Living, and (2) the Self-Subsisting and All-Sustaining, prove on the one hand that God, the possessor of these attributes, should need no partner or helper; and on the other that Jesus, who was subject to the law of birth and death, being thus neither ever-living nor self-subsisting and all-sustaining, could not be divine.
These attributes also prove the hollowness of the doctrine of Atonement which is a corollary of the above doctrine. Jesus, it is said, suffered death to atone for the sins of mankind. If that is so, he could not be God, for God is Ever-Living and cannot suffer death, permanent or temporary. It is futile to say that the death of Jesus meant only the separation of the god-Jesus from his physical habitat. The connection between the god-Jesus and his physical body was, according to Christian belief, in its very nature, a temporary one and was bound to break one day, even if Jesus had not died on the cross. So the mere breaking up of this connection could serve no useful purpose. It must be some other death which brought redemption to his sinful followers. That death, according to the Christians themselves, came upon Jesus when after his crucifixion he descended into Hades or Hell (Acts 2:31 and the Book of Common Prayer, Article on Religion, III). Thus, far from being immune from death, which is God’s exclusive prerogative, Jesus suffered death both in its literal and figurative sense. He not only died but descended into Hades. Again he not only suffered from grief and pain but also disgrace and humiliation.
Similarly, the attribute of القیوم (the Self-Subsisting and All-Sustaining) proves the falsity of the Christian doctrine. God, being Self-Subsisting and All-Sustaining, should not only live by Himself without the support of any other being but all others should receive support from Him. But Jesus can never be proved to possess these attributes. Like other mortals, he was born of a woman, lived on food and drink, suffered pain and humiliation, asked others to pray for the alleviation of his sufferings, and finally, as the Christians say, died on the cross. The New Testament bears ample testimony to all these facts. But God being Ever-Living, Self-Subsisting and All-Sustaining is above all this.
c
2:256.
c
See 2:256.
294
For the meaning of الحی and القیوم see 2:256.
Commentary:
The verse contains a strong refutation of the divinity of Jesus. This doctrine being one of the main topics dealt with in this chapter, the Surah fittingly opens with such attributes of God as cut at the very root of this doctrine. These attributes, i.e. (1) the Living or the Ever-Living, and (2) the Self-Subsisting and All-Sustaining, prove on the one hand that God, the possessor of these attributes, should need no partner or helper; and on the other that Jesus, who was subject to the law of birth and death, being thus neither ever-living nor self-subsisting and all-sustaining, could not be divine.
These attributes also prove the hollowness of the doctrine of Atonement which is a corollary of the above doctrine. Jesus, it is said, suffered death to atone for the sins of mankind. If that is so, he could not be God, for God is Ever-Living and cannot suffer death, permanent or temporary. It is futile to say that the death of Jesus meant only the separation of the god-Jesus from his physical habitat. The connection between the god-Jesus and his physical body was, according to Christian belief, in its very nature, a temporary one and was bound to break one day, even if Jesus had not died on the cross. So the mere breaking up of this connection could serve no useful purpose. It must be some other death which brought redemption to his sinful followers. That death, according to the Christians themselves, came upon Jesus when after his crucifixion he descended into Hades or Hell (Acts 2:31 and the Book of Common Prayer, Article on Religion, III). Thus, far from being immune from death, which is God’s exclusive prerogative, Jesus suffered death both in its literal and figurative sense. He not only died but descended into Hades. Again he not only suffered from grief and pain but also disgrace and humiliation.
Similarly, the attribute of القیوم (the Self-Subsisting and All-Sustaining) proves the falsity of the Christian doctrine. God, being Self-Subsisting and All-Sustaining, should not only live by Himself without the support of any other being but all others should receive support from Him. But Jesus can never be proved to possess these attributes. Like other mortals, he was born of a woman, lived on food and drink, suffered pain and humiliation, asked others to pray for the alleviation of his sufferings, and finally, as the Christians say, died on the cross. The New Testament bears ample testimony to all these facts. But God being Ever-Living, Self-Subsisting and All-Sustaining is above all this.
c
See 2:256.
363
The verse contains a strong refutation of the false doctrine of the divinity of Jesus. This doctrine being one of the principal topics dealt with in this Surah, the opening verses thereof fittingly refer to such attributes of God as cut at the very root of this doctrine. These attributes, i.e. the Ever-Living, the Self-Subsisting and All-Sustaining, prove, on the one hand, that God, the Possessor of these attributes, should need no partner or helper; and on the other that Jesus, who was subject to the law of birth and death, and therefore was neither ever-living, nor self-subsisting and all-sustaining, could not be God. These attributes also prove the hollowness of the doctrine of Atonement which is a corollary to the above doctrine. Jesus, it is claimed by Christians, suffered death to atone for the sins of mankind. If that is so, he could not be God, for God is Ever-Living and cannot suffer death, permanent or temporary. It is futile to say that the death of Jesus meant only the separation of the
شَہِدَ اللّٰہُ اَنَّہٗ لَاۤ اِلٰہَ اِلَّا ہُوَ وَالۡمَلٰٓئِکَۃُ وَاُولُوا الۡعِلۡمِ قَآئِمًۢا بِالۡقِسۡطِ ۚ لَاۤ اِلٰہَ اِلَّا ہُوَ الۡعَزِیۡزُ الۡحَکِیۡمُ
5:9; 7:30.
5:9; 7:30.
The words also mean, in accordance with justice.
The one central and indisputable fact in nature and the basic principle of every true religion is Divine Unity. The whole creation and the consummate order pervading it bear undeniable testimony to this fundamental fact. The angels who are the bearers of the Message of truth to the Prophets, the Messengers of God, who propagate it in the world, and those good people who receive and imbibe true knowledge from God’s Messengers, all add their testimony to the Divine testimony. Similarly, all are united in testifying to the falsehood of the idea of setting up gods with Allah, be it in the form of plurality, trinity, or duality of gods.
5:9; 7:30.
Commentary:
The one central and indisputable fact in nature and the basic principle of every true religion is the Unity of God. The whole creation and the consummate order pervading it bear an undeniable testimony to this fundamental truth. The angels who are the bearers of the message of truth to the Prophets, the Messengers of God who propagate it in the world, and those good people who receive and imbibe true knowledge from God’s Messengers, all add their testimony to the testimony of God. Similarly, all are united in testifying to the falsehood of the idea of setting up gods with God, be it in the form of plurality, trinity, or duality of gods. All true testimony must point and does point to the Oneness of the Creator.
d
5:9; 7:30.
a
5:9; 7:30.
310
Commentary:
The one central and indisputable fact in nature and the basic principle of every true religion is the Unity of God. The whole creation and the consummate order pervading it bear an undeniable testimony to this fundamental truth. The angels who are the bearers of the message of truth to the Prophets, the Messengers of God who propagate it in the world, and those good people who receive and imbibe true knowledge from God’s Messengers, all add their testimony to the testimony of God. Similarly, all are united in testifying to the falsehood of the idea of setting up gods with God, be it in the form of plurality, trinity, or duality of gods. All true testimony must point and does point to the Oneness of the Creator.
a
5:9; 7:30.
381A
The words also mean, in accordance with justice.
382
The one central and indisputable fact in nature and the basic principle of every true religion is Divine Unity. The whole creation and the consummate order pervading it bear undeniable testimony to this fundamental fact. The angels who are the bearers of the Message of truth to the Prophets, the Messengers of God, who propagate it in the world, and those good people who receive and imbibe true knowledge from God’s Messengers, all add their testimony to the Divine testimony. Similarly, all are united in testifying to the falsehood of the idea of setting up gods with Allah, be it in the form of plurality, trinity, or duality of gods.
اِنَّ ہٰذَا لَہُوَ الۡقَصَصُ الۡحَقُّ ۚ وَمَا مِنۡ اِلٰہٍ اِلَّا اللّٰہُ ۚ وَاِنَّ اللّٰہَ لَہُوَ الۡعَزِیۡزُ الۡحَکِیۡمُ
عربی میں ایک اِنَّ کا حرف ہے اور ایک لام ہے۔ دونوں تاکید کے لئے ہیں۔ ہم نے ایک حرف کا ترجمہ یقیناً کر دیا ہے اور دوسرے کا ’’یہی۔‘‘ اس سے ترجمہ لفظی ہو جاتا ہے۔
Important Words:
القصص (account) is the noun-infinitive from قص. They say قص الشعر i.e. he cut or clipped the hair. قص علیه الخبر means, he related or narrated the news to him. قص اثرہ means, he followed after his track, or he followed him step by step. قصص (qisas) means, the act of narrating; narration or account; track or footsteps. قصص (qisas) with different vowel point, is the plural of قصةmeaning, a story, a narrative, etc. (Aqrab & Lane).
Commentary:
This verse partially repeats the sense of verse 3:61 above in order to impress upon the reader that the discomfiture of the Christian deputation in the challenge of مباھلة mentioned in 3:62 sets the seal upon the conclusion that Islam has truly triumphed over Christianity, and that there is no god but Allah Who, being "Mighty and Wise", needs no son or helper.
As stated in the verse, the facts narrated in the above verses constitute "the true account" about Jesus and not impossible things which his followers out of excessive love, or his enemies out of inveterate hatred, have attributed to him.
3
عربی میں ایک اِنَّ کا حرف ہے اور ایک لام ہے۔ دونوں تاکید کے لئے ہیں۔ ہم نے ایک حرف کا ترجمہ یقیناً کر دیا ہے اور دوسرے کا ’’یہی۔‘‘ اس سے ترجمہ لفظی ہو جاتا ہے۔
351
Important Words:
القصص (account) is the noun-infinitive from قص. They say قص الشعر i.e. he cut or clipped the hair. قص علیه الخبر means, he related or narrated the news to him. قص اثرہ means, he followed after his track, or he followed him step by step. قصص (qisas) means, the act of narrating; narration or account; track or footsteps. قصص (qisas) with different vowel point, is the plural of قصةmeaning, a story, a narrative, etc. (Aqrab & Lane).
Commentary:
This verse partially repeats the sense of verse 3:61 above in order to impress upon the reader that the discomfiture of the Christian deputation in the challenge of مباھلة mentioned in 3:62 sets the seal upon the conclusion that Islam has truly triumphed over Christianity, and that there is no god but Allah Who, being "Mighty and Wise", needs no son or helper.
As stated in the verse, the facts narrated in the above verses constitute "the true account" about Jesus and not impossible things which his followers out of excessive love, or his enemies out of inveterate hatred, have attributed to him.
اَللّٰہُ لَاۤ اِلٰہَ اِلَّا ہُوَ ۚ لَیَجۡمَعَنَّکُمۡ اِلٰی یَوۡمِ الۡقِیٰمَۃِ لَا رَیۡبَ فِیۡہِ ۗ وَمَنۡ اَصۡدَقُ مِنَ اللّٰہِ حَدِیۡثًا
یعنی قیامت صُغریٰ (جو موت ہے) اس کے بعد ارواح کو محفوظ رکھے گا یہاں تک کہ قیامت کُبریٰ یعنی حشر کا دن آجائے۔
Commentary:
Taking the particle الی (till) in the sense of فی (in or on for which see Lane), the clause لیجمعنکم الی یوم القیامة may also be rendered as, "He will certainly assemble you on the Day of Resurrection" but the more correct rendering is that given in the text, i.e. He will certainly (continue to) assemble you till the Day of Resurrection. The difference in meaning is obvious. People are born and die and will go on doing so till the Last Day. Thus the process of assembling is always going on and will continue till the Day of Resurrection, when God will call all to account.
1
یعنی قیامت صُغریٰ (جو موت ہے) اس کے بعد ارواح کو محفوظ رکھے گا یہاں تک کہ قیامت کُبریٰ یعنی حشر کا دن آجائے۔
556
Commentary:
Taking the particle الی (till) in the sense of فی (in or on for which see Lane), the clause لیجمعنکم الی یوم القیامة may also be rendered as, "He will certainly assemble you on the Day of Resurrection" but the more correct rendering is that given in the text, i.e. He will certainly (continue to) assemble you till the Day of Resurrection. The difference in meaning is obvious. People are born and die and will go on doing so till the Last Day. Thus the process of assembling is always going on and will continue till the Day of Resurrection, when God will call all to account.
یٰۤاَہۡلَ الۡکِتٰبِ لَا تَغۡلُوۡا فِیۡ دِیۡنِکُمۡ وَلَا تَقُوۡلُوۡا عَلَی اللّٰہِ اِلَّا الۡحَقَّ ۚ اِنَّمَا الۡمَسِیۡحُ عِیۡسَی ابۡنُ مَرۡیَمَ رَسُوۡلُ اللّٰہِ وَکَلِمَتُہٗۤ اَلۡقٰٮہَاۤ اِلٰی مَرۡیَمَ وَرُوۡحٌ مِّنۡہُ ۖ فَاٰمِنُوۡا بِاللّٰہِ وَرُسُلِہٖ ۖ وَلَا تَقُوۡلُوۡا ثَلٰثَۃٌ ۚ اِنۡتَہُوۡا خَیۡرًا لَّکُمۡ ۚ اِنَّمَا اللّٰہُ اِلٰہٌ وّٰحِدٌ ۖ سُبۡحٰنَہٗۤ اَنۡ یَّکُوۡنَ لَہٗ وَلَدٌ ۘ لَّہٗ مَا فِی السَّمٰوٰتِ وَمَا فِی الۡاَرۡضِ ۗ وَکَفٰی بِاللّٰہِ وَکِیۡلًا
5:78.
58:23.
5:74.
2:117; 10:69.
17:112; 18:5; 112:4, 5.
رُوْح (Ruh) 意指灵魂或精神;充满全身的呼吸, 如果离开了身体, 人就死亡; 安拉的启示或灵感; «古兰经»; 天使; 快乐和幸福; 恩惠 (Lane)。从以上谈及关于 Ruh 和 كَلِمَةْ (Kalimah) 的各种词义, 可以清楚地看出, 伊撒并没有特别的精神地位。这些用词和相似的用语在 «古兰经» 中用于其他先知, 也用于诸如玛尔彦等其他正直的人。(15:30; 32:10; 58:23) 它们用来洗刷犹太人对伊撒和玛尔彦的污蔑; 但并不说他们有特别的精神地位。
اس جگہ اہل کتاب سے مراد عیسائی ہیں نہ کہ یہودی۔ کیونکہ یہ عقائد (جن کا ردّ کیا گیا ہے) عیسائیوں کے ہیں۔
کَلِمَۃ کے معنے بشارت کے بھی ہوتے ہیں (فتح البیان)
5:74.
2:117; 10:69.
5:78.
58:23.
17:112; 18:5; 112:4, 5.
See {414}.
Ruh means, soul or spirit; the breath which pervades the whole body after the exit of which man dies; Divine revelation or inspiration; the Qur’an; angel; joy and happiness; mercy (Lane). From the above-mentioned different meanings of Ruh and Kalimah it becomes clear that no special spiritual status attaches to Jesus. These and similar expressions have been used in the Qur’an about other Prophets and also about other righteous persons such as Mary (15:30; 32:10; 58:23). They have been used to clear Jesus and Mary of the foul charges that were brought against them by the Jews and not to assign to them any special spiritual status.
5:78.
58:23.
5:74.
2:117; 10:69; 17:112; 18:5; 112:4, 5.
Important Words:
کلمته (His word). کلمة has been used in the Quran in different senses:(1) good tiding (e.g. 37:171, 172); (2) warning of coming punishment (e.g. 39:20); (3) a thing or being created without the instrumentality of any physical means, i.e. by the Will of God expressed by saying "Be" (e.g. 3:46-48); (4) a Sign (e.g. 18:110); (5) a message (e.g. 3:65); (6) a design; (e.g.9:40); (7) a word or saying (e.g. 23:101). See also 3:46.
روح (mercy) is derived from راح i.e. it became cool and pleasant; he was brisk, lively, active, prompt or quick. روح means, soul or spirit; the subtle substance in man which is the principle of vitality and of sensation and of voluntary motion; the breath which a man breathes and which pervades the whole body, after the exit of which he ceases to breathe; Divine revelation or inspiration; the Quran; angel; joy and happiness; mercy (Lane).
Commentary:
From the above-mentioned different meanings of روح and کلمة becomes clear that no higher spiritual status can be assigned to Jesus than to the other Prophets, on account of the word روح or کلمة having been used about him in the Quran. These and similar expressions have been used in the Quran about other Prophets also and even about persons who were not Prophets, such as Mary and the children of Adam (see 58:23; 15:30; 32:10; 21:92). It may be noted here that the words روح منه (mercy from Him) do not mean that the روح formed a part of the Divine Being but that it was only a gift of God. The expression منه (from Him) has been used in the Quran in this sense in 45:14.
In fact, the Quran uses these words about Jesus because foul charges were brought against him and his mother, Mary, by the Jews. These words are thus meant to exculpate and exonerate him from those charges and not to deify him. The Quranlends no support whatsoever to the absurd and unfounded view that Jesus was anything higher than a human being. He was human and of the earth, and yet a Messenger of God (e.g. 43:60; 19:31).
The verse refers to the three alleged persons of the Trinity, i.e. the Father, the Son and the Holy Ghost, and condemns Trinity, declaring Allah alone to be the one true God, and the Messiah and the Holy Spirit as only the servants of God and in no way sharers in Godhead.
a
5:78.
b
58:23.
c
5:74.
d
2:117; 10:69.
e
17:112; 18:5; 112:4, 5.
365
رُوْح (Ruh) 意指灵魂或精神;充满全身的呼吸, 如果离开了身体, 人就死亡; 安拉的启示或灵感; «古兰经»; 天使; 快乐和幸福; 恩惠 (Lane)。从以上谈及关于 Ruh 和 كَلِمَةْ (Kalimah) 的各种词义, 可以清楚地看出, 伊撒并没有特别的精神地位。这些用词和相似的用语在 «古兰经» 中用于其他先知, 也用于诸如玛尔彦等其他正直的人。(15:30; 32:10; 58:23) 它们用来洗刷犹太人对伊撒和玛尔彦的污蔑; 但并不说他们有特别的精神地位。
1
اس جگہ اہل کتاب سے مراد عیسائی ہیں نہ کہ یہودی۔ کیونکہ یہ عقائد (جن کا ردّ کیا گیا ہے) عیسائیوں کے ہیں۔
2
کَلِمَۃ کے معنے بشارت کے بھی ہوتے ہیں (فتح البیان)
a
5:78.
b
58:23.
c
5:74.
d
2:117; 10:69; 17:112; 18:5; 112:4, 5.
635
Important Words:
کلمته (His word). کلمة has been used in the Quran in different senses:(1) good tiding (e.g. 37:171, 172); (2) warning of coming punishment (e.g. 39:20); (3) a thing or being created without the instrumentality of any physical means, i.e. by the Will of God expressed by saying "Be" (e.g. 3:46-48); (4) a Sign (e.g. 18:110); (5) a message (e.g. 3:65); (6) a design; (e.g.9:40); (7) a word or saying (e.g. 23:101). See also 3:46.
روح (mercy) is derived from راح i.e. it became cool and pleasant; he was brisk, lively, active, prompt or quick. روح means, soul or spirit; the subtle substance in man which is the principle of vitality and of sensation and of voluntary motion; the breath which a man breathes and which pervades the whole body, after the exit of which he ceases to breathe; Divine revelation or inspiration; the Quran; angel; joy and happiness; mercy (Lane).
Commentary:
From the above-mentioned different meanings of روح and کلمة becomes clear that no higher spiritual status can be assigned to Jesus than to the other Prophets, on account of the word روح or کلمة having been used about him in the Quran. These and similar expressions have been used in the Quran about other Prophets also and even about persons who were not Prophets, such as Mary and the children of Adam (see 58:23; 15:30; 32:10; 21:92). It may be noted here that the words روح منه (mercy from Him) do not mean that the روح formed a part of the Divine Being but that it was only a gift of God. The expression منه (from Him) has been used in the Quran in this sense in 45:14.
In fact, the Quran uses these words about Jesus because foul charges were brought against him and his mother, Mary, by the Jews. These words are thus meant to exculpate and exonerate him from those charges and not to deify him. The Quranlends no support whatsoever to the absurd and unfounded view that Jesus was anything higher than a human being. He was human and of the earth, and yet a Messenger of God (e.g. 43:60; 19:31).
The verse refers to the three alleged persons of the Trinity, i.e. the Father, the Son and the Holy Ghost, and condemns Trinity, declaring Allah alone to be the one true God, and the Messiah and the Holy Spirit as only the servants of God and in no way sharers in Godhead.
a
5:74.
b
2:117; 10:69.
c
5:78.
d
58:23.
e
17:112; 18:5; 112:4, 5.
711
See {414}.
712
Ruh means, soul or spirit; the breath which pervades the whole body after the exit of which man dies; Divine revelation or inspiration; the Qur’an; angel; joy and happiness; mercy (Lane). From the above-mentioned different meanings of Ruh and Kalimah it becomes clear that no special spiritual status attaches to Jesus. These and similar expressions have been used in the Qur’an about other Prophets and also about other righteous persons such as Mary (15:30; 32:10; 58:23). They have been used to clear Jesus and Mary of the foul charges that were brought against them by the Jews and not to assign to them any special spiritual status.
لَّقَدۡ کَفَرَ الَّذِیۡنَ قَالُوۡۤا اِنَّ اللّٰہَ ثَالِثُ ثَلٰثَۃٍ ۘ وَمَا مِنۡ اِلٰہٍ اِلَّاۤ اِلٰہٌ وّٰحِدٌ ۚ وَاِنۡ لَّمۡ یَنۡتَہُوۡا عَمَّا یَقُوۡلُوۡنَ لَیَمَسَّنَّ الَّذِیۡنَ کَفَرُوۡا مِنۡہُمۡ عَذَابٌ اَلِیۡمٌ
4:172.
The reference in this verse is to the doctrine of Trinity, that mysterious and abstruse dogma of the three persons of Godhead—the Father, the Son and the Holy Ghost—coexisting and co-equal in all respects, combining to make one God and yet remaining three. It was the Nicene Council and especially the Athanasian Creed that first gave the dogma its definite shape. The doctrine forms the basic article of the Christian Faith.
4:172.
Commentary:
The reference in this verse is to the doctrine of Trinity, that mysterious and abstruse dogma of the three persons of Godhead—Father, Son and Holy Ghost—co-existing and co-equal in all respects, combining to make one God and yet remaining three. It was the Nicene Council and especially the Athenasian Creed that first gave the dogma its definite shape. The doctrine forms the basic Article of the Christian Faith. What a fall for the enlightened West!
c
4:172.
387
这节经文所叙述的是 “三位一体” 的教义, 即圣父、圣子和圣灵--------三位同时存在并在一切方面都相互等同, 结合成为一个安拉, 但仍然是三位的那一神秘难解的教义。第一个定出这一具体教义的是奈斯会议 (Nicene Council), 尤其是阿他那修士信条 (Athenasian Creed)。这一教义形成基督教的基本信条。
c
4:172.
704
Commentary:
The reference in this verse is to the doctrine of Trinity, that mysterious and abstruse dogma of the three persons of Godhead—Father, Son and Holy Ghost—co-existing and co-equal in all respects, combining to make one God and yet remaining three. It was the Nicene Council and especially the Athenasian Creed that first gave the dogma its definite shape. The doctrine forms the basic Article of the Christian Faith. What a fall for the enlightened West!
d
4:172.
778
The reference in this verse is to the doctrine of Trinity, that mysterious and abstruse dogma of the three persons of Godhead—the Father, the Son and the Holy Ghost—coexisting and co-equal in all respects, combining to make one God and yet remaining three. It was the Nicene Council and especially the Athanasian Creed that first gave the dogma its definite shape. The doctrine forms the basic article of the Christian Faith.