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وَإِذْ أَخَذَ ٱللَّهُ مِيثَٰقَ ٱلنَّبِيِّۦنَ لَمَآ ءَاتَيْتُكُم مِّن كِتَٰبٍ وَحِكْمَةٍ ثُمَّ جَآءَكُمْ رَسُولٌ مُّصَدِّقٌ لِّمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِۦ وَلَتَنصُرُنَّهُۥ ۚ قَالَ ءَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَىٰ ذَٰلِكُمْ إِصْرِى ۖ قَالُوٓا۟ أَقْرَرْنَا ۚ قَالَ فَٱشْهَدُوا۟ وَأَنَا۠ مَعَكُم مِّنَ ٱلشَّٰهِدِينَ
5:13.
مِيْثَاقُ النَّبِيّٖن (Mithaqun-Nabiyyin) 这措词既可表示众先知与安拉的圣约, 也可表示安拉通过众先知从人们取得的圣约, 此处最后一个意义, 因为正如被乌巴耶•彬•卡布 (أُبَیّ بِنْ كَعْب)和阿布杜拉•彬•麦斯武德 (عَبْدُ الله بِنْ مَسْعُوْد) 所证实的那样, 这个词语的另一解释是 مِيْثَاقَ الَّذِيْنَ أُوتُو الْكِتَاب (Mithaqalladhina ’utul-Kitab), 意思是有经的人的誓约 (مُحِيْط, Muhit)。这个翻译也为以下的话所证实, 即 “那时你们会遇到一位证实你们所遵循的经典的使者,”因为安拉的使者是来到有经的人中间, 而不是来到他们的众先知中间。
此处 مُصَدِّقْ (Musaddiq) 用来指区别真伪宣称者的评判标准。此词在此处正确地被译作 “证实”, 因为只有亲自应验前面启示的经文中所含的预言, 宣称者才能证明自己的真理。
سب نبیوں والا سے مراد یہ ہے کہ جو عہد سب نبی اپنی امتوں سے لیتے چلے آئے ہیں۔
پہلے بتایا گیا ہے کہ دو تاکیدوں کے موقعہ پر جیسا کہ یہاں ہیں ایک تاکید کے معنے ’’ضرور‘‘ کے لفظ سے کیے گئے ہیں اور دوسری تاکید کے لئے ’’ہی‘‘ کے لفظ سے اس سے ترجمہ بالکل لفظی ہو جاتا ہے اور کوئی لفظ ترجمہ سے باہر نہیں رہ جاتا۔
5:13.
The expression Mithaqun-Nabiyyin may either signify the covenant of the Prophets with God or the covenant which God took from the people through their Prophets. The expression has been used here in the latter sense because another reading of the expression as supported by Ubayy bin Ka‘b and ‘Abdullah bin Mas‘ud is Mithaqalladhina ’utul-Kitab meaning, the covenant of those who were given the Book (Muhit). This rendering is also supported by the words that follow, i.e. and then there comes to you a Messenger fulfilling that which is with you, because it was to the people and not to their Prophets that the Messengers of God came.
The word Musaddiq has been used here to denote the criterion by which a true claimant is distinguished from a false one. The word has been rightly translated here as "fulfilling," for it is only by "fulfilling" in his person the prophecies contained in the previous revealed Scriptures that a claimant can prove his truth.
This verse is also considered to apply to other Prophets in general and to the Holy Prophet in particular. Both applications are correct. The verse lays down a general rule. The advent of every Prophet takes place in fulfilment of certain prophecies made by a previous Prophet in which he enjoins his followers to accept the next Prophet when he makes his appearance. If the Prophet comes in fulfilment of the prophecies contained in the Scriptures of one people only, as was the case with Jesus and other Israelite Prophets, then only that people are bound to accept and help him: but if the Scriptures of all religions predict the coming of a Prophet, as in the case of the Holy Prophet, then all nations are bound to accept him. The Holy Prophet appeared in fulfilment of the prophecies not only of the Israelite Prophets (Isa. 21: 13-15. Deut. 18: 18; 33: 2. John 14: 25, 26; 16: 7-13) but also of the Aryan seers and Buddhist and Zoroastrian sages (Safrang Dasatir, p. 188, Siraji Press, Delhi Jamaspi, published by
5:13.
Important Words:
میثاق النبیین (covenant from the people through the Prophets) literally means, Covenant of the Prophets. According to Arabic usage, the expression اخذ الله میثاق النبیین (lit. Allah took the covenant of the Prophets) may refer either to a covenant which the Prophets of God entered into with Him, or to a covenant which God took from the people through their Prophets. In this verse, the words are used in the latter sense, which is supported by another reading of میثاق النبیین as reported by Ubayy bin Ka‘b and ‘Abdullah bin Mas‘ud, i.e. میثاق الذین اوتوا الکتاب meaning, the covenant of those who were given the Book (Muhit). This rendering is supported by the words that follow, i.e. and then there comes to you a Messenger fulfilling what is with you, because it was to the people and not to their Prophets that the Messenger of God came. The meaning given above gains further support from the fact that as other Prophets were dead at the time of the Holy Prophet, they could naturally render him no help and there was thus no sense in taking any covenant from them to this effect.
Commentary:
This verse is considered to apply to other Prophets in general and to the Holy Prophet in particular. Both applications are correct. The verse lays down a general rule. The advent of every Prophet takes place in fulfilment of certain prophecies made by a previous Prophet in which he enjoins his followers to accept the next Prophet when he makes his appearance. If the Prophet comes in fulfilment of the prophecies con-tained in the scriptures of one people only, as was the case with Jesus and other Israelite Prophets, then only that people are bound to accept and help him; but if the scriptures of all religions predict the coming of a Prophet, as in the case of the Holy Prophet, then all nations are bound to accept him.
The Holy Prophet appeared in fulfilment of the prophecies not only of the Israelite Prophets (Isa. 21:13-15. Deut. 18:18; 33:2. John 14:25, 26; 16:7-13) but also of the Aryan seers and Buddhist and Zoroastrian sages. We have the following prophecy in Dasatir, the sacred Scripture of the Parsis: "When the people of Iran will begin to do such, (i.e.evil) deeds, there shall appear from among the Arabs a man whose followers shall abolish the crown, the throne, the kingdom, and the religion of Iran. The headstrong shall become humble and a house without idols shall take the place of idol-houses and fire-temples, and to it shall they turn their faces in worship" (Safrang Dasatir, p. 188, Siraji Press, Delhi). The words are too clear to need comment. A similar prophecy is found in Jamaspi, a work of Jamaspi, the first successor of Zoroaster (Jamaspi, published by Nizamul-Masha’ikh, Delhi, 1330 A.H.).
The word مصدقا (fulfilling; for the meaning of which see 3:42) has been used here to denote the criterion by which a true claimant to prophethood is distinguished from a false one. But if the word is taken in the sense of "verifying or confirming or declaring to be true" as is sometimes done, this verification or confirmation can be no test of knowing a true Prophet from an impostor, for even an impostor can declare the previous scriptures to be true. The word has, therefore, been rightly translated here as "fulfilling" for it is only by "fulfilling" in his person the prophecies contained in the previous scriptures that a claimant can prove his truth, it being beyond the power of an impostor to fulfil the previous prophecies in his person.
a
5:13.
256
مِيْثَاقُ النَّبِيّٖن (Mithaqun-Nabiyyin) 这措词既可表示众先知与安拉的圣约, 也可表示安拉通过众先知从人们取得的圣约, 此处最后一个意义, 因为正如被乌巴耶•彬•卡布 (أُبَیّ بِنْ كَعْب)和阿布杜拉•彬•麦斯武德 (عَبْدُ الله بِنْ مَسْعُوْد) 所证实的那样, 这个词语的另一解释是 مِيْثَاقَ الَّذِيْنَ أُوتُو الْكِتَاب (Mithaqalladhina ’utul-Kitab), 意思是有经的人的誓约 (مُحِيْط, Muhit)。这个翻译也为以下的话所证实, 即 “那时你们会遇到一位证实你们所遵循的经典的使者,”因为安拉的使者是来到有经的人中间, 而不是来到他们的众先知中间。
257
此处 مُصَدِّقْ (Musaddiq) 用来指区别真伪宣称者的评判标准。此词在此处正确地被译作 “证实”, 因为只有亲自应验前面启示的经文中所含的预言, 宣称者才能证明自己的真理。
2
سب نبیوں والا سے مراد یہ ہے کہ جو عہد سب نبی اپنی امتوں سے لیتے چلے آئے ہیں۔
3
پہلے بتایا گیا ہے کہ دو تاکیدوں کے موقعہ پر جیسا کہ یہاں ہیں ایک تاکید کے معنے ’’ضرور‘‘ کے لفظ سے کیے گئے ہیں اور دوسری تاکید کے لئے ’’ہی‘‘ کے لفظ سے اس سے ترجمہ بالکل لفظی ہو جاتا ہے اور کوئی لفظ ترجمہ سے باہر نہیں رہ جاتا۔
a
5:13.
370
Important Words:
میثاق النبیین (covenant from the people through the Prophets) literally means, Covenant of the Prophets. According to Arabic usage, the expression اخذ الله میثاق النبیین (lit. Allah took the covenant of the Prophets) may refer either to a covenant which the Prophets of God entered into with Him, or to a covenant which God took from the people through their Prophets. In this verse, the words are used in the latter sense, which is supported by another reading of میثاق النبیین as reported by Ubayy bin Ka‘b and ‘Abdullah bin Mas‘ud, i.e. میثاق الذین اوتوا الکتاب meaning, the covenant of those who were given the Book (Muhit). This rendering is supported by the words that follow, i.e. and then there comes to you a Messenger fulfilling what is with you, because it was to the people and not to their Prophets that the Messenger of God came. The meaning given above gains further support from the fact that as other Prophets were dead at the time of the Holy Prophet, they could naturally render him no help and there was thus no sense in taking any covenant from them to this effect.
Commentary:
This verse is considered to apply to other Prophets in general and to the Holy Prophet in particular. Both applications are correct. The verse lays down a general rule. The advent of every Prophet takes place in fulfilment of certain prophecies made by a previous Prophet in which he enjoins his followers to accept the next Prophet when he makes his appearance. If the Prophet comes in fulfilment of the prophecies con-tained in the scriptures of one people only, as was the case with Jesus and other Israelite Prophets, then only that people are bound to accept and help him; but if the scriptures of all religions predict the coming of a Prophet, as in the case of the Holy Prophet, then all nations are bound to accept him.
The Holy Prophet appeared in fulfilment of the prophecies not only of the Israelite Prophets (Isa. 21:13-15. Deut. 18:18; 33:2. John 14:25, 26; 16:7-13) but also of the Aryan seers and Buddhist and Zoroastrian sages. We have the following prophecy in Dasatir, the sacred Scripture of the Parsis: "When the people of Iran will begin to do such, (i.e.evil) deeds, there shall appear from among the Arabs a man whose followers shall abolish the crown, the throne, the kingdom, and the religion of Iran. The headstrong shall become humble and a house without idols shall take the place of idol-houses and fire-temples, and to it shall they turn their faces in worship" (Safrang Dasatir, p. 188, Siraji Press, Delhi). The words are too clear to need comment. A similar prophecy is found in Jamaspi, a work of Jamaspi, the first successor of Zoroaster (Jamaspi, published by Nizamul-Masha’ikh, Delhi, 1330 A.H.).
The word مصدقا (fulfilling; for the meaning of which see 3:42) has been used here to denote the criterion by which a true claimant to prophethood is distinguished from a false one. But if the word is taken in the sense of "verifying or confirming or declaring to be true" as is sometimes done, this verification or confirmation can be no test of knowing a true Prophet from an impostor, for even an impostor can declare the previous scriptures to be true. The word has, therefore, been rightly translated here as "fulfilling" for it is only by "fulfilling" in his person the prophecies contained in the previous scriptures that a claimant can prove his truth, it being beyond the power of an impostor to fulfil the previous prophecies in his person.
a
5:13.
433
The expression Mithaqun-Nabiyyin may either signify the covenant of the Prophets with God or the covenant which God took from the people through their Prophets. The expression has been used here in the latter sense because another reading of the expression as supported by Ubayy bin Ka‘b and ‘Abdullah bin Mas‘ud is Mithaqalladhina ’utul-Kitab meaning, the covenant of those who were given the Book (Muhit). This rendering is also supported by the words that follow, i.e. and then there comes to you a Messenger fulfilling that which is with you, because it was to the people and not to their Prophets that the Messengers of God came.
433A
The word Musaddiq has been used here to denote the criterion by which a true claimant is distinguished from a false one. The word has been rightly translated here as "fulfilling," for it is only by "fulfilling" in his person the prophecies contained in the previous revealed Scriptures that a claimant can prove his truth.
433B
This verse is also considered to apply to other Prophets in general and to the Holy Prophet in particular. Both applications are correct. The verse lays down a general rule. The advent of every Prophet takes place in fulfilment of certain prophecies made by a previous Prophet in which he enjoins his followers to accept the next Prophet when he makes his appearance. If the Prophet comes in fulfilment of the prophecies contained in the Scriptures of one people only, as was the case with Jesus and other Israelite Prophets, then only that people are bound to accept and help him: but if the Scriptures of all religions predict the coming of a Prophet, as in the case of the Holy Prophet, then all nations are bound to accept him. The Holy Prophet appeared in fulfilment of the prophecies not only of the Israelite Prophets (Isa. 21: 13-15. Deut. 18: 18; 33: 2. John 14: 25, 26; 16: 7-13) but also of the Aryan seers and Buddhist and Zoroastrian sages (Safrang Dasatir, p. 188, Siraji Press, Delhi Jamaspi, published by
لَّوْلَا كِتَٰبٌ مِّنَ ٱللَّهِ سَبَقَ لَمَسَّكُمْ فِيمَآ أَخَذْتُمْ عَذَابٌ عَظِيمٌ
یعنی پہلے سے فدیہ لینا جائز قرار دیا جا چکا ہے اس لئے جو مفسر لکھتے ہیں کہ فدیہ لینے کی وجہ سے اللہ تعالیٰ رسول کریم صلی اللہ علیہ وسلم پر خفا ہوا‘ وہ سخت غلطی پر ہیں۔ رسول کریم صلی اللہ علیہ وسلم نے وہی کام کیا جس کا خداتعالیٰ نے آپ کو حکم دیا تھا۔
The words refer to the Divine promise of help (8:8-10).
Ransoming of captives was already in vogue. What is emphasized here is that prisoners could only be taken in regular fighting in the course of war.
Commentary:
In the previous verse it was said that Muslims should not be hasty in taking captives from among the enemy. The verse under comment hints that kindness should be shown to prisoners and that they should be treated with mercy. The verse says that it is only through the assistance of God, which He had ordained for Muslims, that they have gained an easy victory and obtained much booty, and that if it had not been for the help which God had promised them beforehand, they would not have obtained the booty without being severely handled by the enemy and suffering great loss at his hands. The words, a decree from Allah which had gone before, obviously refer to the Word of God which had already conveyed the promise of help to the Holy Prophet (see 8:6 above). The words "great distress" thus signify distress caused by the enemy and not affliction from God. The verse purports to say that when by the help of God the Muslims have gained so easy a victory, they should feel grateful for it and should show kindness to the prisoners who have fallen into their hands.
2
یعنی پہلے سے فدیہ لینا جائز قرار دیا جا چکا ہے اس لئے جو مفسر لکھتے ہیں کہ فدیہ لینے کی وجہ سے اللہ تعالیٰ رسول کریم صلی اللہ علیہ وسلم پر خفا ہوا‘ وہ سخت غلطی پر ہیں۔ رسول کریم صلی اللہ علیہ وسلم نے وہی کام کیا جس کا خداتعالیٰ نے آپ کو حکم دیا تھا۔
1156
Commentary:
In the previous verse it was said that Muslims should not be hasty in taking captives from among the enemy. The verse under comment hints that kindness should be shown to prisoners and that they should be treated with mercy. The verse says that it is only through the assistance of God, which He had ordained for Muslims, that they have gained an easy victory and obtained much booty, and that if it had not been for the help which God had promised them beforehand, they would not have obtained the booty without being severely handled by the enemy and suffering great loss at his hands. The words, a decree from Allah which had gone before, obviously refer to the Word of God which had already conveyed the promise of help to the Holy Prophet (see 8:6 above). The words "great distress" thus signify distress caused by the enemy and not affliction from God. The verse purports to say that when by the help of God the Muslims have gained so easy a victory, they should feel grateful for it and should show kindness to the prisoners who have fallen into their hands.
1145
The words refer to the Divine promise of help (8:8-10).
1145A
Ransoming of captives was already in vogue. What is emphasized here is that prisoners could only be taken in regular fighting in the course of war.
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